Amidst a winter snow storm we drove slowly and carefully to our research site. Leaving much earlier than usual we wanted to be there to greet the indigenous youth who we had come to know in the ...process of inquiring into their ongoing identity making. We came to know them over several months in a junior high school arts club and had developed relationships with them that were marked by care. In attending to care, Noddings (1984) offered us a way to think about ethics. Yet Noddings did not explicitly turn her attention to an ethics for research, rather her focus was on an ethics of care in moral education. Drawing on our work alongside indigenous youth we show how these four components of an ethics of care shaped our narrative inquiry and show how a relational ethics builds on, and extends, an ethics of care in narrative inquiry.
The Canadian research context shifted with the adoption of the report of the Truth and Reconciliation Commission and its focus on considerations of Indigenous peoples. Drawing on multiple years of ...working together, this article explores the experiences of members of a research team that includes Indigenous Elders. The authors revisit three significant research encounters: engaging in teachings of “silent walking,” engaging in teachings through the processes of drum making with youth, and engaging in teachings on the importance of language. Three important considerations for working in research teams with Elders are the importance of continuing to find ways to be in relation, to live reciprocity beyond the rhetoric often associated with Indigenous research, and to see our work as marked by mutuality.
This research with three Indigenous youth and their families is an intergenerational narrative inquiry around experiences of belonging and identity making. Pulling forward teachings from Indigenous ...Elder Francis Whiskeyjack, a metaphor of “education as ceremony” is juxtaposed with the ceremonies of “schooling” (Greene, 2001). Thinking with stories lived and told by the youth and their families, I retell stories as a teacher, mother, and now, teacher educator. Experiencing personal and practical shifts to my teaching and learning, I reconsider the ceremonies of “schooling.” This study offers possibilities for how educators might co-compose more relational and educative (Dewey, 1938) experiences in schools.
This study is part of a larger inquiry (Clandinin & Connelly, 2000), attended to children’s, teachers’, and parents’ narratives of experience situated within institutional, cultural, and social ...narratives shaping particular school contexts. As one teacher engaged in an autobiographical narrative inquiry alongside her mother’s lived and told stories, she learned curriculum making is intergenerational and woven with identity making. This teacher’s narrative inquiry led her to new ways of knowing, reshaping her practice. The study illuminates the importance of attending to the interwoven, intergenerational stories of teachers, children and parents stories in co-composing a curriculum of lives.
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