Reflexivity, Positionality, and Pedagogy: An analysis of Kim V. L. England’s “Getting Personal: Reflexivity, Positionality, and Feminist Research.

The text opens with a quote by Virginia Woolf that urges the necessity to simply think, and to do so constantly wherever we find ourselves. Perhaps this is the starting point for what is required for a reflexive practice. Thinking and a continuous practice of thinking, and from there on, questioning. This activity that is to be performed by all beings that possess consciousness is merely an analytical activity, it informs and is informed by the imaginary of peoples, as Glissant puts it (thinking), “it spaces itself out into the world”. (Glissant, 1990). As such this activity produces multiple meanings and/or knowledge. All of which should be investigated. In this text, I will explore (by way of reflection) what this practice of reflexivity looks to achieve and how it functions within the context of my pedagogic practice.

Reflexivity is also referred to as positionality. These terms are a practice of introspection and awareness. The exercise of reflexivity (through workshops, positionality statements, etc) is a revelatory action. This exercise invites you to pronounce explicitly your ability, your privileges, your background, your location, your difficulties, your biases, your identity, your values, and lack thereof (of all these), which informs how you shape the work you do and how it relates to a particular activity or research.  Kim V. L. England describes reflexivity as a “self-critical sympathetic introspection and the self-conscious analytical scrutiny of the self as researcher”. To take it further, it is useful to notice any contradictions when partaking in this exercise.

My learning environment consists of participants, vessels, elements, beings, or materials I teach and learn with. Before the activity begins, (and in planning) I must think of who I am sharing the space with, and my positionality (herstorically/historically, relationally, and phenomenologically) for the following reasons:

• Inclusivity

(To make the space inclusive and draw on/ use to our full advantage the diversity in the learning space.)

I notice that, once you start to think of your positionality, you invite others in the room to do the same. This is because you think of how your positionality extends to other elements or people in the space. For example, in a positionality statement, I describe how my upbringing in Ghana makes me understand local slang and Ghanaian expressions. In the same breath, I pronounce that this is an advantage in Ghanaian communities, I also pronounce that outside Ghanaian communities, I often miss out on other “cultural humour” or colloquialisms I didn’t grow up around. In the classroom context, international students may want to use their local dialect and colloquialisms, and this may alienate other students who cannot communicate in the same way, so very often teachers discourage them from speaking in their mother tongue, in the bid to help them improve their English. The contradiction is that this attitude reinforces a dominating language or way of communicating in the learning space. This fixed monolingual attitude – espoused by many countries after gaining “independence” or freedom from colonisation, and adopting a “national language”, is questionable. Furthermore, it has caused an erosion of many dialects and colloquialisms, especially amongst the younger generation, who may have been in an institution where teachers decided on an official language in the space of learning. Will this revelation remove the reality that lessons will be taught in English? Probably not. However, we now have the opportunity to discuss this reality with students, adjust attitudes to embrace multiple languages in the space, and be aware of our biases.

• Analysis of Power

To bring to the forefront an awareness of the power relations/dynamic that are (silently) at play in the learning space. To be aware of contradictions, and to take action against any hierarchy or elements of oppression.

When our biases, privileges, and/or positions of power are revealed, we are called to act.

In my reflexivity statement, I note my (physical) position in the classroom as a teacher.

This reflection reminds me of the position karîkachä seid’ou assumed when I was a student in his MFA classroom. Most of the time, karîkachä would sit in front of the class with his side facing us. In other learning environments, he would be sat amongst us, and one could not tell Professor apart from students.  He would usually only stand in front of the classroom, to introduce a work, or to clarify something. karîkachä’s “contextual studies” sessions were incredibly interesting to participate in because, we (the students), had to make presentations and teach each other what we understood from the text; contrary to a traditional setting where the teacher does all the talking.

Decentering (how knowledge is shared/produced), after all, may not mean displacing or getting rid of a position, but instead using that position as a way out to birth a new direction/ position. A direction that invites students to realise their equal capability of critical thinking, understanding, and producing knowledge. The entirety of the curriculum will not be written by students, but perhaps in sharing power, how those sessions are delivered, can be led by students.

Trans-formation (An experiential education)

To actively view students, other elements, and non-human vessels present in the learning space as teachers.

In recognising our position of power as teachers, and seeing other people, elements, and non-beings in the same space as teachers, we can make that shift, to “decentre” our self within that relational position. Our responsibilities as the teacher still remain, however giving rise to “new” teachers, affirming an experiential education where we are all trans-formed.