Qualitative Research

Theoretically, community participation decolonises research ethics in settings where a ‘coloniality of power’ persists. We used ethnographic methods to document our experiences of ‘ethics in practice’, and interrogate the (de)colonising outcomes, of community participation in voluntary informed assent and consent (VIAC) procedures with 16–17-year-old Black South African youth and parents. Community participation decolonised by: (1) disrupting and problematising the power dynamics of written VIAC procedures and (2) minimally shifting power to youth and parents. However, community participation sometimes reinforced existing power hierarchies. In postcolonial qualitative research settings, community participation has potential to, but will not necessarily, decolonise ethics in practice.

Based on research into Indigenous people and sport, this article discusses the opportunities and challenges for a non-Indigenous researcher to study Indigenous issues. The author shares personal experiences from research into Sámi sport (Sámi are the Indigenous people of the North Calotte) and compares these with the literature relating to post-colonial methodologies. It concludes with some overarching elements to take into consideration when researching Indigenous peoples: reflection including critical self-reflection (as in any qualitative research); reciprocity, including respect, dialogue and that the research must benefit the Indigenous people under study and in general; and awareness about the heterogeneity within Indigenous groups and consciousness about the interface between researcher and Indigenous peoples. Given the heterogeneity, the interfaces vary.

Existing work on elite interviewing methods falls short in two ways: first, there is no systematic comparison between the practices of interviewing different elite groups; second, most reflections are confined to Anglo-American contexts. To address these gaps, I reflect on how to tackle variations in elite interviews by analyzing my experience conducting over 150 interviews with a diverse set of elite stakeholders in a Chinese high-tech sector. I aim to make two arguments. First, the elite interviewee’s sphere of influence—national or local—is crucial to shaping interview access and power dynamics. Two distinct reference modes are compared: formal national networks and informal local connections, with university professors and government officials as gatekeepers, respectively. Second, to carve out a space for meaningful engagement with an informant, researchers need to adopt different positioning strategies according to the elite interviewee’s identity: a trustworthy, policy-oriented scholar for political elites; a neutral, non-profit stakeholder for economic elites; and, a perceptive, well-informed sociologist for professional elites.

Immersing researchers in sensitive and emotive topics such as death, dying and bereavement may result in periods of conflicting logical thoughts and subjective feelings that need to be acknowledged and supported.

The question to be answered in this research was ‘How do we create compassionate schools?’ which led to the interviewing of bereaved school community members in regional areas in Victoria, Australia. As anticipated, Carla, one of the researchers who had experienced recent family deaths was challenged by particular issues arising in interviews and through the transcribing process. Therefore, the purpose of this article is to discuss this complexity, with grounded theory as a conduit, reflexivity and critical reflection as combined tools and compassion as a way forward. We draw upon Carla’s methodological reflective journal and current health literature concerning sensitive topics in qualitative research.

Recommendations of how to support researchers and research teams managing sensitive topics are provided and suggestions of how compassion can be achieved and extended to researchers are offered.

Visual research methods reduce reliance on verbal communication and offer an avenue for non-verbal storytelling. Body mapping is a visual arts-based research method with its origins in art therapy and community development. It has been successfully used to explore embodied experiences of marginalised social groups. Participants engage in sensory and multimodal storytelling by tracing a life-size body outline and adorning it with fabrics, drawings and images to symbolise their views during a guided interview. This approach was used in research to explore birth family contact experiences in New South Wales, where children have ongoing direct contact with birth relatives in long-term care, guardianship and open adoption. Twelve mothers of children in permanent care took part in body mapping to explore their feelings about contact and the support they need to nurture a relationship with their children. Immersion in the artistic process of bringing a representational body to life granted these mothers access to hidden memories about their experience of child removal. They used evocative images to depict system violence and their fight against the erasure of their mother identity as well to envision a positive future relationship with their children. Body mapping potently revealed that traumatic loss resides in the body and resurfaces in encounters with child welfare systems. This has important policy and practice implications, highlighting a need for post-removal therapeutic services to process trauma and sensitive casework to rebuild parent trust and to help carers respond with empathy to their child’s mother at contact. This lends support to the usefulness of body mapping not only for research with vulnerable parents, but to its enormous potential as a creative engagement tool for child welfare practitioners.

This article contributes to and extends critical scholarship on the philosophy and practical application of creative methods. I suggest that claims commonly made regarding the ‘potential’ of creative methods can be (re)organised as claims relating to (1) epistemology, (2) embodiment and (3) empowering participants. I evaluate these claims through the contextual lens of a research project on ‘non-sexualities’ wherein I incorporated a creative element (creative notebooks) into the research design. Through analysis of research artefacts and observations of the research process, I reflect upon how the notebooks were particularly good for ‘getting at’ embodiment and had a clear epistemological value in facilitating expressions of complexity, contradictions and ambiguities. However, I also discuss my scepticism with regard to claims made about the empowering potential of creative methods, as the notebooks potentially worked to reproduce certain power dynamics rather than eliminate them. I argue that class in particular needs to be given more attention in critical accounts of creative methods.

Contemporary everyday cultures are increasingly pervaded by digital platforms, making a rethinking of observational research into sociocultural phenomena necessary. Observational practices that remain confined to physical localities face various impasses in the era of digital platforms. Combining participant observation in workplaces where digital platforms are accessed with technical walkthroughs of their interfaces, I make a case for renewing interface ethnography. On one hand, technical walkthroughs reveal the sociocultural assumptions embedded in interfaces and the ways in which their affordances generate symbolic meanings. However, on the other hand, participant observation foregrounds emic perspectives on digital platforms within communities of practice. Based on an ethnographic study of a Norwegian software firm, I argue that the integration of the walkthrough method with participant observation enables researchers to trace the twofold meaning construction inherent in communities of practice whose skilled labor is orientated toward digital platforms. This fusion of methods expands the scope of ethnographic knowledge across the digital-physical continuum.

The relationship between qualitative data analysis software (QDAS) and the development of new methods remains underexplored. While scholars argue that software tactics are used only to implement analytic strategies, some strategies are made possible only with new software developments. Aligned with the Five-Level QDA method, we aim to address the gap in the literature by thoroughly presenting the methodological aspects of an existing narrative inquiry. To be systematic in our explanation of QDAS integration, we begin by offering background information about the original project, followed by an analytical plan, which was informed by our researcher’s subjectivity and generativity theory. We then introduce our translational process that merges our subjective narrative strategy with objective ATLAS.ti tactics into a comprehensive framework for analysis. The findings, presented as a conceptual mapping of the data, informed deeper metaphorical exploration of generativity which is discussed as a life-long process of intergenerational connectedness.

This article investigates data reuse or the secondary analysis of qualitative data, specifically video records of practice in education, which are used to study the complex cognitive, social, and logistical issues involved in teaching and learning processes. It examines reuse through the lens of the invisibilities experienced by educational researchers who perform secondary analysis on video records of practice. Drawing on 22 in-depth interviews with educational researchers, we examine how they conceptualize secondary analysis of qualitative video data and cope with invisibilities in the data. For example, knowing the original research question was not sufficient: reusers needed to understand more about the intentionality of the data producer. They also sought more information on the reflexivity of the original researcher and how this influenced data production. Additionally, reusers discussed the creation of evidence from the video during secondary analysis as teaching and learning themselves entail invisible processes.

This research note explores the pressing ethical challenges associated with increased online platforming of sensitive research on conflict-affected settings since the onset of Covid-19. We argue that moving research online and the ‘digitalisation of suffering’ risks reducing complexity of social phenomena and omission of important aspects of lived experiences of violence or peace-building. Immersion, ‘contexting’ and trust-building are fundamental to research in repressive and/or conflict-affected settings and these are vitally eclipsed in online exchanges and platforms. ‘Distanced research’ thus bears very real epistemological limitations. Neither proximity not distance are in themselves liberating vectors. Nonetheless, we consider the opportunities that distancing offers in terms of its decolonial potential, principally in giving local researcher affiliates’ agency in the research process and building more equitable collaborations. This research note therefore aims to propose a series of questions and launch a debate amongst interested scholars, practitioners and other researchers working in qualitative research methods in the social sciences.