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Contemporary Critical ethnography: between positivism and postmodernism

Today it is difficult to clearly classify the critical ethnography of a particular school or paradigm. Rather, it is an open category of research in which locate quite different studies. Says Carspecken (Carspecken, 2001, p. 4) there is no general agreement as to what critical ethnography is and what goals should accomplish, what methods should implement. In addition, we will say that this diversity and the "flexibility" when it comes to the practice of research itself does not necessarily mean anything goes attitude that lead to epistemological doubt. There are schools representing quite methodical treatment of critical ethnography, though there is a bit looser approach. Before turning to the approximation described above, approaches to research practice in the McLaren and Carspeckena example, I recall a few examples of the concepts and problems of research undertaken within the framework of critical ethnography of the school.

Scope of work in the field of critical ethnography of the school is very wide, from research on educational policy (Vogt, 2001), by examining the effects of educational policy in the areas of reading and writing as an example a group of preschool English English (de Acosta, et al., 2001) ; alienation in the context of processes of reproduction (Beach, 2001); study that is "school of clowns" (Radigan, 2001) and works covering his own experience teaching (McLaren, 1989); to the issues involving social change from the perspective of participants in the reality of school (Hillyard, 2001 .) This is a completely random set of problems, areas which are undertaken by more or less critically oriented researchers. The same thing appears when we take into account the methodological approaches, school or research assumptions. It turns out that we are dealing with quite specific spectrum covering quasi-qualitative approach, sometimes called maliciously "anegdotyzmem" or "style of journalism" to focus strongly on the orientation methodically conscious epistemologically and ontologically, like school from Houston, whose representative is Carspecken.

Some seem to believe that what brings together researchers with a critical approach is specific axiological orientation consists of a system of assumptions about the shape of a capitalist society or a post-capitalist (Carspecken, 2001, p. 4). The basic assumption is that modern society systems are characterized by a system reinforced social inequalities within the working culture. This author, in the absence of a clear distinction of a critical ethnography in terms of theory, methodology, brings a very interesting theoretical concept, which is a strong example of "established" critical ethnography, both in terms of epistemological, ontological and methodological.

Quite often the practice in research-oriented critical ethnography is to "hide" or treated as a "manifest itself" the assumptions of his methodological approach and treatment ethnography as a paradigm of ethnography not as if it was embedded in a particular paradigm. This position resembles sometimes naive "naturalism" treating research as a description of the alleged fact, what it really is. However, it is true that the ethnographic approach can be regarded as a theory of the research process, rather than as a method. This position, in a sense forcing research strategy, according to which the research process is treated like a dialectical relationship of theory and field research: theory, be modified to the empirical material. This approach represents said Vogt, who also makes appreciation of the ethnographic approach in the context of the study of perception effects of introducing new forms of governance of the school by teachers (Vogt, 2001, p. 143).

Other approaches suggest treating ethnography as a simple tool or a set of data collection methods. However, for a critical approach, which in essence (in a sense also the starting point) is determined axiological orientation in which the work culture, by definition, is a mechanism for the reproduction of socio-cultural and thus helps to preserve the system of inequality. An example of research, very strongly associated with this position axiological studies are Dennis Beach (Beach, 2001) of reproduction, within the Swedish education system. Beach research orientation can be easily classified into critical, but the methodological background and the concept of ethnographic research is an example of "niemetodycznego 'treatment of that orientation. The concept is based on research here on quite strong assumptions about the social conflict occurring at the level of the Swedish educational system. The author seems to recognize the conflict, and since it starts the test at the theoretical level, involving the theory of social reproduction, alienation, fetishism, and finally mark, then looking through an ethnographic approach, the social forms of this conflict. This makes the course in the educational system, where notes the contradiction between the declared and implemented the concept of "school for all" and the reality of the school, which is full of inequality, injustice, and, not least by the end eludes social reproduction. This is an example of critical ethnography, which echoes a strong commitment to social researcher, is also a clear attitude of the axiological and the role of ethnography is actually reduced to a tool data collection.

slightly different approach to critical ethnography of the school is represented by Martha de Acosta and Finah Volk, who undertake to study pre-school teachers in the context of integrating their learning strategies for reading and writing in groups of bilingual (English-speaking population and the English-language). The study is rooted in the theory Wygockiego, in which great importance is attributed to the role of socio-cultural processes in the learning process of children (de Acosta, et al., 2001, p. 15). Thus, learning to read and write is considered a specific cultural practice, in which the great importance of gaining context and the participants of this practice. The most interesting aspect of the study, it is not only a recognition of the learning process, but above all, as this was in the process are reflected by the teachers' ways of interpreting the often kontradyktorycznych, directives resulting from the educational policy. In this study clearly shows the involvement of researchers in the changing social reality, while ethnographic research concerns the implementation of their vision of educational policy at the group level of preschool. The result of examination in the case of de Costa and Volk is not so much a criticism of that policy, but most of all, which is a feature odróżniająco critical ethnography from other types of ethnography of education, expansion of alternatives and to show new possibilities and solutions, said the education policy.

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beginnings of critical ethnography of education: cultural framework of social reproduction Willis

With the advent of "cultural" option in the mainstream of Western Marxism, began to emphasize the importance of subjective measures in the "eternal" problem of the relation of base and superstructure. While the origins of "cultural" options Marxism quite strongly rooted in the philosophy of Gramsci (Gramsci, 1961) and therefore already in the thirties, so much controversy erupts in earnest only in the 60 and 70 in the form of even Althusser and EP Thompson. Together with the Learning to Labour (Willis, 2006) revives thinking about the processes of cultural reproduction in terms of subjective activity. It is assumed that the actions of individuals are determined not only the environment but the operation of a cultural milieu and an active "production" of cultural units. Social relations in conjunction with the conditions of production and reproduction, the specificity of cultural inertia, institutional order, according to Willis, is shaped by forms of social reproduction through cultural production and reproduction. Cultural practices pose a significant aspect of innovation, however, despite the fact that culture is emerging as a result of human practice, it does so while maintaining deep structure or, saying a bit more carefully, changing trends in the cultural system.

separated from the cultural practices of conventional purposes are entering into areas that can be called, and such at achieving goals. They make creative use of available services, items and raw materials (assuming that they are intended for private use and consumption with the prevailing standards of institutional or commercial), releasing its potential social and creating unforeseen read, use and capacity by anyone not intentional (Willis, 2005 , p. 63). In

part of my research on the educational system have observed that the students called. school "elite" in a manner more or less creative use of resources which gives them their culture. You will fill the frame, which have been prepared for them, as if to fill the spaces but rather a place that in time you need to be addressed, should podług some unconscious imperative, or manage, referring to the root, the word "culture" to cultivate. As far as their cultural practices remain creative? That's the problem a slightly different measurement. With made by me Evidence shows that it is work, at least in part, entered into the framework of expectations of teachers, who not only accept but also a Contributing in this way a relationship with students who might mean something more than the subordination and domination. Willis continues the discussion of cultural practices in the following way:



Informal cultural practices are grown on the grounds that it brings contentment and satisfaction, as well as complete awareness of self, a sense within their own , poznawalnego world cultural heritage. Combines This finding of a better place than that proposed by the institutions or ideologies, between the collective and cultural meanings of the body - in gait, or the expression of the body and demonstrating - and the actual conditions of his existence, like finding : at school, at work, on the street (Willis, 2005, p. 64).



Probably the most important feature of cultural practices is not their function is critical or expressing kontestacyjna but the closest connection with the conditions of existence in ever newer and more creative forms of cultural expression that underpin the genuine sense of each other, both at the collective level and group. Identities are formed and represent the basis of cultural practices, an important factor which turns out to be the meaning of creativity in the creative use of "objective possibility." How do I find myself in the middle-class institutions, ideologies, to be a reflection of its power? It seems that finding one's place is much easier than in the case of children from working class families. Shows the same dominance of possibilities for use, on the other hand shapes living conditions to be tamed. In the case of the middle class seems rather tame to confirm the naturalness of confinement in the world, like being at home, and indirectly, sotto voce is the confirmation of certain types of rule, in the case of schools, government experts.

cultural practices provide, according to Willis, a constant need for production (or generation would say of himself, self-creation) in every human being. This frame is the main motivation the desire, perhaps even a relationship to the world, which makes the cultural production never stops. Cultural practices and associated cultural production abolish the opposition between the subjective effects and the structure, at least at the level of metateoretycznym. Speaking in simple language, Willis finds a structure-structure in the area of \u200b\u200bculture. Every act of human practice is his opinion kulturotwórczy nature, and each time brings the cultural milieu and reproduces them at the same time in a new form. Culture 'guys, "Willis is a full binarności, structures, opposition to what the rest of the complaint is often directed against Willis. The most marked opposition which emerges in the course of reading Learning to Labour opposition to men's, women's and homologous: strong weak, street knowledge, knowledge of school, etc.. Giddens defines this type of treatment as a "theory of structuring, that is, where the structure of both the environment and its effect (Giddens, 2003). However, the structure of Willis is a prerequisite for action and not its determinant. What unites, rather strongly, with the tradition of Marxist Willis is clearly distinguish the role of culture and what constitutes an economic and social base. The basis of social order are culturally conditioned operation unit operating within a system of mutual dependence result of activity undertaken. "Mysterious" coherence has the effect of "harmony, set forward," in which established is rebellion, denial reduced to subordination of the individual functions of the role that he would play in the production system. In terms of Willis, the social structure of the metaphor of the social system.

Willis social ontology is based on the notion of cultural production. Perhaps the starting point, in contrast to Marx, who starts from the question of capital goods, makes the analysis of Willis, though assumptions Marxist, so much different from Marxist orthodoxy and passes the cultural items.

As can be translated into assumptions about epistemology and ontology into practice research? Well, the impact of Willis may be found in a number of researchers engaged in the broad sense ethnography. These include Carspecken, McLaren, Mc Robie and Everhart. This approach is characterized as two significant moments. In the first task of the researcher is the reconstruction of cultural study group with the consent of the active contribution of its members, made the analysis. The next step is to reach the hidden structures such as values, belief, beliefs and structural relationships generated by the daily, routine interactions. The task of the researcher to obtain insight into the dialectical relationship, which includes those in the deep structures and practices kulturowe podmiotu, które w ostatecznej instancji są podstawą konstruowania tożsamości.

Drugi moment, równie ważny, związany jest z próbą praktycznego wykorzystania badań. Polega na zbadaniu rekonstrukcji badanej kultury w relacji do porządku instytucjonalnego. W rezultacie, ostatecznym uzasadnieniem badania jest pokazanie sposobu, w jaki kulturowe formacje wikłają się w relacje adaptacji i oporu wobec struktur społecznych nierówności, i niesprawiedliwych warunków egzystencji. Najważniejszą rolą badania jest, w tym ujęciu, wkład w zmianę społeczną i zaangażowanie formatywne badacza.