Wakefulness to the Multiplicity of Stories We Live By: Resonant Threads, Tensions, and Relational Ethics

Saleh, Muna

doi:10.3102/1883877

Cited by 1 publication

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“…This thinking (by the teachers and Huber) raised important questions about how dominant forms of assessment in schools and universities ignore attentiveness to the narrative threads that show the complexities and ongoingness of a child's, youth's, or adult learner's life. As Saleh et al (2022) recently showed, staying attentive to the narrative threads that show the complexity of our experience (including intergenerationally and inter-relationally) across time, place, situations, and relationships can open us to important possibilities: I am trying to purposely create spaces "to live better" (Basso, 1996, p. 59) and "walk in a good way" (Young, 2005, p. 179) alongside co-inquirers and all those whose lives and stories touch, shape, and/or overlap with mine. To both work with and toward this niyyah (an Arabic word and Islamic concept of engaging with good spirit and intentions), I have been engaging in an ongoing autobiographical narrative inquiry (Clandinin, 2013;Saleh et al, 2014) into the stories I live by, with, and in.…”

Section: Many Of the Teachers In The Fallmentioning

confidence: 99%

“…As Saleh et al (2022) recently showed, staying attentive to the narrative threads that show the complexity of our experience (including intergenerationally and inter-relationally) across time, place, situations, and relationships can open us to important possibilities: I am trying to purposely create spaces "to live better" (Basso, 1996, p. 59) and "walk in a good way" (Young, 2005, p. 179) alongside co-inquirers and all those whose lives and stories touch, shape, and/or overlap with mine. To both work with and toward this niyyah (an Arabic word and Islamic concept of engaging with good spirit and intentions), I have been engaging in an ongoing autobiographical narrative inquiry (Clandinin, 2013;Saleh et al, 2014) into the stories I live by, with, and in. For, how can I know what stories are guiding my (embodied) spirit, intentions, and responses without wakefulness to the stories that are alive within and around me?…”

Section: Many Of the Teachers In The Fallmentioning

confidence: 99%

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Ethical relationality, TribalCrit, and autobiographical narrative inquiry: Imagining coming alongside Indigenous children

Cardinal

Stavrou²,

Murphy³

et al. 2023

Front. Educ.

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Creating this chapter brought us together as a diverse group of scholars to think deeply about a process of reflection in teacher education that centers on ethical relationality. To show our coming alongside adult learners attentive to reflection that centers ethical relationality, we inquire into both the Assessment as Pimosayta courses that Murphy, Cardinal, and Huber teach and into Stavrou's experiences teaching and enacting assessment in his practice. The body of our chapter is structured by the five design elements foregrounded by Stavrou and Murphy's recent bringing of critical race theory and anti-racist education to narrative inquiry: beginning with experience; carrying theoretical frameworks into an inquiry; negotiating theoretical frameworks with participants; using narrative threads to show the complexity of experience; ending in experience. Centering ethical relationality as we come alongside pre- and in-service teachers as they imagine coming alongside Indigenous children, youth, families, and communities lifts the long-termness of our work, including that this long-termness entails interactions and responsibilities with other humans and more-than-human beings.

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Section: Many Of the Teachers In The Fallmentioning

confidence: 99%