Spirituality in the academy: reclaiming from the margins and evoking a transformative way of knowing the world

Shahjahan, Riyad A.

doi:10.1080/09518390500298188

Cited by 82 publications

(44 citation statements)

References 33 publications

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“…It recognizes the displacement of spirituality and other non-dominant ways of knowing the world by Western knowledge systems (Battiste & Henderson, 2000;Smith, 1999). A spiritual epistemology acknowledges people's spiritual agency and that one's spirituality is a marker of difference in that it shapes how one sees and names the world (Shahjahan, 2005). The concept of spiritual praxis is central in a spiritual epistemology.…”

Section: Discursive Framework and Methodologymentioning

confidence: 99%

“…This article uses a critical, anti-colonial, discursive framework (Dei & Asgharzadeh, 2001) and a spiritually-based inquiry (Shahjahan, 2005) as frameworks for understanding issues of spirituality and knowledge production in the academy. The goal of the anti-colonial framework is to interrogate power inherent in social relations emerging from colonial relations and their aftermath (Dei, 2000).…”

Section: Discursive Framework and Methodologymentioning

confidence: 99%

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Negotiating Academic Learning and Research: The Spiritual Praxis of Graduate Students of Color

Shahjahan

Barker

2009

Equity & Excellence in Education

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Section: Discursive Framework and Methodologymentioning

confidence: 99%

Section: Discursive Framework and Methodologymentioning

confidence: 99%

Negotiating Academic Learning and Research: The Spiritual Praxis of Graduate Students of Color

Shahjahan

Barker

2009

Equity & Excellence in Education

Self Cite

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“…Daphne C. Wiggins (2005) believe the popular term spirituality "has come to denote a religious quest by those who have defected from or resist Downloaded by [University of Nebraska, Lincoln] at 06:15 10 June 2016 institutionalized religion, traditional rituals, or theological positions of established denominations" (3). Shahjahan (2005) focuses less on a particular definition of spirituality-noting that there are many different answers. Rather, he believes that our spirituality is a point of entry for healing ourselves and connecting to those close to and beyond ourselves.…”

Section: Defining Spiritualitymentioning

confidence: 98%

When the Spirit Shows Up: An Autoethnography of Spiritual Reconciliation with the Academy

Cozart

2010

Educational Studies

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“…How one sees the world and how one comes to know it shapes what one knows and what one does (Shahjahan 2005b). For example, the relationship between the living and the dead has been significant in the worldview of the rural Japanese, and has been deeply embedded in their lives (Ashkenazi 1991;Traphagan 2003;Uchiya 1988).…”

Section: Reclaiming Indigenous Knowledges In Rural Japanmentioning

confidence: 98%

Unfolding possibilities through a decolonizing project: Indigenous knowledges and rural Japanese women

Mayuzumi

2009

International Journal of Qualitative Studies in Education

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Rural Japanese women have been overlooked or misrepresented in the academic and nationalist discourses on Japanese women. Using an anti-colonial feminist framework, I advocate that centring discussions on Indigenous knowledges will help fill this gap based on the belief that Indigenous-knowledge framework is a tool to show the agency of the 'colonized'. In this paper, I attempt to answer the following question: What is the role of Indigenous knowledges in the context of rural Japanese women? I first discuss my epistemological approach by exploring the notion of Indigenous knowledges and my location within it. This process led me to employ autoethnography as the central methodology of this paper. Second, in order to better situate rural Japanese women, I look at Japanese history, especially the Meiji period when Westernization began to exert a major influence on the Japanese nationalist movement via its control over knowledges carried by rural Japanese women. Third, in order for me to reclaim these subjugated Indigenous knowledges, I introduce my lived experience through autoethnography as a starting point to explore the possibilities that lie in the Indigenous-knowledge framework. Fourth, I further discuss the interlocking nature of the issues surrounding nationalism, representation, knowledge production and identity emerging from the discussion on rural Japanese women and my reflexive text. This leads us to an assessment of how an Indigenousknowledge framework may shift discussions/perceptions of rural Japanese women in particular. Lastly, I conclude by noting the potential implications and applications of further research on this topic in other parts of the world.

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Spirituality in the academy: reclaiming from the margins and evoking a transformative way of knowing the world

Cited by 82 publications

References 33 publications

Negotiating Academic Learning and Research: The Spiritual Praxis of Graduate Students of Color

Negotiating Academic Learning and Research: The Spiritual Praxis of Graduate Students of Color

When the Spirit Shows Up: An Autoethnography of Spiritual Reconciliation with the Academy

Unfolding possibilities through a decolonizing project: Indigenous knowledges and rural Japanese women

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