EDDE806 Winter 2024Athabasca University

Class Six: Presentation March 21, 2024

This was my week to present. Here is a recording:

After I concluded my presentation we had a discussion about how my methodology does not allow me to stand behind the false walls of objectivity that underpin the foundation of the western philosophical and scientific traditions. Quantum physicist and relational theologian David Bohm (1980) acknowledges such objectivity as impossible to achieve, in contrast to Husserl (as presented around 5:57 of class two ) who thought you had to put your bias aside as you analyzed data. Our previous guest thought bracketing a key or critical component of her using transcendental phenomenology as methodology, whereas while I work to recognize my own bias, I do not bracket it or my experience. Instead, I recognize how it influences how I look at and interpret the world.

The query/idea of something new to me comes up in the discussion -- the idea of 'false subjectivity' is posed. "Is 'false subjectivity' even a thing?" R wonders out loud what I think in my head. I am not defending that my work is objective, to the contrary, I clearly state my positionality, values and intentions at the outset. Objectivity is not a construct that applies to the qualitative research method I seek to stretch the boundaries of. At the risk of repetition, I come to this with an intersectional ecofeminist lens. Here, Mischief peeks and pokes in and around digital critical autoethnography, where in a comedic twist of irony, work that is not about me briefly becomes so. This allows me to open space for a different conversation. [See welcome page.]

quote from ePortfolio dissertation

I also wonder, "Can I successfully show the THREAD model in action through the dissertation ePortfolio? Demonstrate it as living pedagogy?" Bold ideas.

I look through two [maybe more] eyes that walk a labyrinthine path that changes [while it remains the same] as I consider alignment between philosophical concepts of Etuaptmumk (Sinclaire et al., 2021), ethical space (Athabasca University, 2020; Ermine, 2007) conciliation (Athabasca University), and my understandings of intersectional ecofeminism (Brown & Brown, 2009; hooks, 1994, 2003, 2010; Meadows, 1999; Plumwood, 2003). I explore ePortfolios and critical digital andraheutagogy (Blaschke, 2012; hooks, 1994, 2003; Hoven, 2020; Styres, 2017). I have started to build a website that invites the visitor more deeply into my reflective critical autoethnographic journey (Boylorn & Orbe, 2021; Brabazon, 2020; Coleman, 2017; Mackinlay, 2019) as I contribute to the conversation about advancing culturally safe online advanced nursing education and ePortfolio pedagogy.

This is work I do is explicitly non-traditional, pushing boundaries because someone needs to and why not me? I have the energy and commitment to respond to the calls to action I have heard, and believe in Joyce's Principle (Council of the Atikamekw of Manawan and the Council de la Nation Atikamekw, 2020). Great change is afoot in the world as we know it. As I mention at the beginning of the term and in my dissertation, this work is informed by a radical love that elevates kindness, respect, and right relationships. This is risky work in a world where intolerance, populism, tribalism, misogyny, trans and homophobia are on the rise; and where climate uncertainty looms over us all. I contend that until Indigenous women, girls, and 2SLGBQT+ people feel safe there is work for all of us to do to help make the world a more equitable and kind place.

References:

Athabasca University. (2020). Nukskahtowin • meeting place. https://issuu.com/auconnected/docs/nukskahtowin_2020_plan?fr=sODgwZDM0Nzk4Mjc

Blaschke, L. M. (2012). Heutagogy and lifelong learning: A review of heutalogigical practice and self determined learning. International Review of Research in Open and Distance Learning, 13(1), 56–71. https://doi.org/10.19173/irrodl.v13i1.1076

Bohm, D. (1980). Wholeness and the implicate order (e-book). Routledge. https://doi.org/10.1088/0031-9112/31/10/042

Boylorn, R. M., & Orbe, M. P. (2021). Introduction. In R. M. Boylorn & M. P. Orbe (Eds.), Critical Autoethnography: Intersecting Cultural Identities in Everyday Life (2nd ed.). Routledge.

Brabazon, T. (2020). Multimodality: Reflection, connection and reframing. In T. Brabazon, T. Lyndall-Knight, & N. Hills (Eds.), The Creative PhD: Challenges, oppourtunities, reflection (Kindle, pp. 85–112). Emerald Publishing.

Brown, F., & Brown, Y. K. (2009). Staying the course, staying alive coastal First Nations fundamental truths: Biodiversity, stewardship, and sustainability. In Biodiversity British Columbia. http://www.biodiversitybc.org/assets/Default/BBC_Staying_the_Course_Web.pdf

Coleman, K. (2017). An A/R/Tist in wonderland: Exploring identity, creativity, and digital portfolios as a/r/tographer [University of Melbourne, Australia]. http://www.artographicexplorations.com/

Council of the Atikamekw of Manawan and the Council de la Nation Atikamekw. (2020). Joyce’s Principle. https://principedejoyce.com/sn_uploads/principe/Joyce_s_Principle_brief___Eng.pdf

Ermine, W. (2007). The Ethical Space of Engagement. Indigenous Law Journal, 6(1), 193–203. https://jps.library.utoronto.ca/index.php/ilj/article/view/27669/20400

hooks, bell. (1994). Teaching to transgress: Education as the practice of freedom. Routledge.

hooks, bell. (2003). Teaching community: A pedagogy of hope. Routledge.

hooks, bell. (2010). Teaching Critical Thinking: Practical wisdom.

hooks, bell. (2018). All about love (Kindle). Harper Collins.

Hoven, D. (2020). The transformative role of eportfolio on online graduate education lifelong and lifewide learning. In Adult education and lifelong learning in Canada: Critical Legacy (pp. 210–221). https://www.bertelsmann-stiftung.de/fileadmin/files/BSt/Publikationen/GrauePublikationen/MT_Globalization_Report_2018.pdf%0Ahttp://eprints.lse.ac.uk/43447/1/India_globalisation%2C society and inequalities%28lsero%29.pdf%0Ahttps://www.quora.com/What-is-the

Mackinlay, E. (2019). Critical writing for embodied approaches: Autoethnography, feminism and decoloniality. Palgrave Macmillan.

Sinclaire, M., Schultz, A., Linton, J., & McGibbon, E. (2021). Etuaptmumk (Two-Eyed Seeing) and Ethical Space: Ways to Disrupt Health Researchers’ Colonial Attraction to a Singular Biomedical Worldview. Witness: The Canadian Journal of Critical Nursing Discourse, 3(1), 57–72. https://doi.org/10.25071/2291-5796.94

Styres, S. (2017). Pathways for remebering and recognizing Indigenous thought in education: Philosophies of Iethi’nihsténha Ohwentsia’kékha (land). University of Toronto Press.

About Me

Margaret Rauliuk MN EdD(c) RN FCAN

mrauliuk1@

learn.athabascau.ca

EDDE806 Winter 2024
Athabasca University

Class Six: Presentation March 21, 2024

About Me

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