Search results

The purpose of this paper is to advance our understanding of identity play process by including the stories we live by in depth. Over the past decade, identity play literature has placed more emphasis on the role of self-narratives. Yet, the “stories we live by”, including the told or untold stories of past and imagined events of the future, have not been considered in depth in these self-narratives.

This conceptual paper draws on the personal construct theory, narrative identity and constructivist psychotherapy literatures and attempts to include the stories we live by in scholarly conceptualizations and explorations of identity play processes.

Drawing on the personal construct theory, narrative identity and constructivist psychotherapy literatures this paper offers a comprehensive conceptual model of how the stories we live by infuse individual identity construction processes. The model highlights the inter-connectivity among stories we live by, identity play, identity work, sensemaking and social validation. Looking through the lens of the personal construct theory and taking these inter-connectivities into account lead to the observation of temporality in identity construction and the plurivocality of self-narratives.

This paper looks at identity play through the lens of the personal construct theory. However, self-narratives are seen as a medium for manifestation of personal constructs. Thus, this paper also draws on the narrative identity literature and dialogical-self concept, which helps access the multiplicity of the self-narratives to widen our grasp of personal constructs. This paper combines discourse of deconstruction with the dialogical-self concept and provides more means for the explication of identity play.

In this chapter, we explore our experiences of co-teaching an undergraduate elementary teacher education class titled, “Teaching Language Arts in FNMI (First Nations, Métis and Inuit) Contexts.” In our curriculum-making for the course, we drew on Narrative Inquiry as pedagogy, as well as on Indigenous storybooks, novels, and scholarship. We chose to work in these ways so that we might attempt to complicate and enrich both our experiences as teacher educators, and the possibilities of what it means to engage in Language Arts alongside Indigenous children, youth, and families in Kindergarten through Grade 12 classrooms. Thus, central to this chapter will be reflection on our efforts to co-create curriculum alongside of students – considered in their multiplicity also as pre-service teachers, mothers, fathers, brothers, sisters, daughters, sons, etc. – in ways that honored all of our knowing and experience. The relational practices inherent to Narrative Inquiry and Indigenous approaches to education, such as the creation and sharing of personal annals/timelines and narratives, along with small and large group conversations and talking circles are pedagogies we hoped would invite safe, reflective, and communal spaces for conversation. While certainly not a tension-free process, all of the pedagogical choices we made as teacher educators provide us the opportunity to attend to the relational and ontological commitments of Narrative Inquiry, to the students in their processes of becoming, to Indigenous worldviews, and to the responsibilities of the Alberta Language Arts curriculum.

Arguments for the development and use of narrative inquiry come out of a view of human experience in which humans, individually and socially, lead storied lives. People shape their daily lives by stories of who they and others are and as they interpret their past in terms of these stories. Story, in the current idiom, is a portal through which a person enters the world and by which his or her experience of the world is interpreted and made personally meaningful. Viewed this way, narrative is the phenomena studied in inquiry. Narrative inquiry, the study of experience as story, then, is first and foremost a way of thinking about experience. Narrative inquiry as methodology entails a view of the phenomena. To use narrative inquiry methodology is to adopt a particular view of experience as phenomena under study. (Connelly & Clandinin, 2006, p. 377)

This chapter is concerned with the varied legitimizing discourses used by midwives to frame their identities in relation to their work. This sociological issue is particularly important in the context of an occupation, such as this one, that exists at the border of competing service claims. Drawing on 26 in-depth interviews, I use narrative analysis to examine the stories that midwives tell about their work. Through these women’s work narratives, I show the complex intersection of narrative, culture, institution, and biography (Chase, 1995, 2001; DeVault, 1999).

Writing, much like composing a life (Bateson, 1989), is not a straightforward, linear process. Indeed, storying and restorying lives is, as highlighted in the writing of Marmon Silko (1996), a winding, crisscrossing process:For those of you accustomed to being taken from point A to point B to point C, this presentation may be somewhat difficult to follow. Pueblo expression resembles something like a spider's web – with many little threads radiating from the centre, crisscrossing one another. As with the web, the structure emerges as it is made, and you must simply listen and trust, as the Pueblo people do, that meaning will be made. (pp. 48–49)As we shared and inquired into our storied lives in narrative inquiry circles in Manitoba and Nova Scotia, and then again in yearly whole group narrative inquiry circles, we grew in our knowing of one another, of one another's lives, of where we are each from, of one another's stories to live by. In Chapter 1, we gave a sense of some of the places from which Mary and Janice are from and of ways in which their experiences in these places drew them toward ideas which they began to thread together as a way to shape a frame for our relational narrative inquiry. In this chapter we invite readers to gain a sense of the multiplicity of people, and the multiplicity of lives which shaped our relational narrative inquiry.

The chapter examines the storied experiences of a preservice teacher in India who transitioned to become a beginning year teacher over the course of this study. Multiple threads unraveled the complex interweaving of her personal and professional selves in her scholarship of teaching, further suggesting that teachers teach who they are. Through the course of this research, I explored the following questions about my participant: What was the source of her energy and passion for working with her students? What did her story reveal about the development of her personal practical knowledge? What were those experiences in the teacher education program which enabled her to intervene and connect with her students at a deeper level? As the inquiry travels back and forth on the temporal dimension, including various social spaces and interactions, my participant demonstrated an evolving understanding of her self-as-a-thinking being with an agency and social justice perspective.

Presents the results of research conducted with five groups of nurse executives from the Johnson & Johnson/Wharton Fellows Program in Nurse Management. Groups at the 1994 and 1995 sessions conducted collaborative story enquiries into their own development as organizational politicians. In interviews months later, participants reported three kinds of outcome: change in themselves which can be characterized as development in political maturity; the collaborative story enquiries having worked in both expressive and explanatory ways to foster their learning and response; and understanding stories to be a powerful tool for learning and development.