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

Cozart, Sheryl Conrad

doi:10.1080/00131941003614929

Cited by 14 publications

(4 citation statements)

References 23 publications

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“…These non-CCJ works provide support for the feeling of isolation that can come with otherness (Niemann, 1999), in addition to a sense of erasure, of not being represented in scholarly works or discourses (Adriany et al, 2017). Cozart (2010) explicitly hearkens to spirituality as core to her cultural identity and yet an identity marginalized in academia - reminiscent of arguments made by Blount-Hill and St. John (2017). Queer scholars describe how perceived flamboyancy might bring hypervisibility (Eguchi & Speildenner, 2015).…”

Section: What Is It Like? Othered Experience In Academiamentioning

confidence: 95%

In Their Experience: A Review of Racial and Sexual Minority Experience in Academe and Proposals for Building an Inclusive Criminology

et al. 2022

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Feminist criminologists were pioneers in highlighting that academics’ standpoints (i.e., their social and societal positionalities) influence which “objective” truth they tell. Testimonies, the sharing of one's story, can provide important angles to our understandings of social phenomenon, including of life in the academic sphere. In the present work, we introduce our conceptualization of “inclusive criminology” as a framework for integrating criminological inquiry into a cohesive whole which asserts societies’ rights to valid and complete knowledge as requiring inclusion of previously marginalized identities. In response to this requisite, we conduct a review of published testimonial narratives within criminology and criminal justice (CCJ) as well as a sample of works from other social sciences to inform recommendations on how to meet this inclusive aim.

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Section: What Is It Like? Othered Experience In Academiamentioning

confidence: 95%

In Their Experience: A Review of Racial and Sexual Minority Experience in Academe and Proposals for Building an Inclusive Criminology

et al. 2022

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“…Secondly, since the traditional American academy does not at present consider subjective ways of knowing to be an important part of the educational process, a student's individual subjective experience of education (as well as the subjective experience of teachers) is left completely unacknowledged, undiscussed, and separate from discourse on NOW I CAN SEE THE MOON research and education (Cozart 2010). This results in a textbook example of teaching a "null" curriculum, in which students learn that the subjective world and their own subjective selves are not important, indeed, in many instances, not even real (Palmer 1998).…”

Section: The Authenticity Of the Educator: Spirituality In The Academymentioning

confidence: 99%

Now I Can See the Moon

Adams¹

2021

Wabash Journal

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Contemplative education dawns in the 21st century with great possibility. Thus far, the field resonates with life and promises to expand American educational pedagogies with ideas of new epistemologies, dynamics, and languaging around why, how, and whom we educate. Much work has been done on the analysis of the threads that may inform contemplative studies, from our own culture and that of others, and this article adds to that body of work, exploring ways that western pedagogical strategies might inform contemplative education, most specifically in terms of purpose, the interior life of faculty, and the relationship with students.

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“…Autoethnography has been applied in a variety of fields to explore a diversity of research topics ranging from (higher) education, cultural identity, and gender issues to health, nursing, and even loss and grief (e.g., Chang, ; Cozart, ; Jago, ; Peterson, ; Pillay, Naicker, & Pithouse‐Morgan, ). The vibrant research approach of autoethnography has, nevertheless, been marginally reflected in the area of language teaching and learning.…”

Section: Autoethnography In Tesolmentioning

confidence: 99%

An Invitation to the Less‐Treaded Path of Autoethnography in TESOL Research

Mirhosseini

2016

TESOL Journal

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Although alternative perspectives continue to be part of TESOL research methodology, there are approaches to social science inquiry that are still not widely known to researchers in the field. More specifically, it may be argued that language education research needs further qualitative approaches that can interweave research and life, language and context, and self and society in processes of inquiry. Therefore, in this article the author invites the academic community of TESOL to consider autoethnography as a qualitative research approach with significant potential for research on issues of language teaching and learning. Based on a discussion of the theoretical and methodological perspectives of autoethnographic inquiry, he argues that, by bringing the self and society together, such an approach can contribute to the ongoing endeavor for deepening the epistemological understanding and widening the methodological scope of research in the field.

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

Cited by 14 publications

References 23 publications

In Their Experience: A Review of Racial and Sexual Minority Experience in Academe and Proposals for Building an Inclusive Criminology

In Their Experience: A Review of Racial and Sexual Minority Experience in Academe and Proposals for Building an Inclusive Criminology

Now I Can See the Moon

An Invitation to the Less‐Treaded Path of Autoethnography in TESOL Research

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