Conference Presentations by Angela C Coffee
White women’s bodies have been harnessed to the colonial project of patriarchal white-supremacist... more White women’s bodies have been harnessed to the colonial project of patriarchal white-supremacist nation-building, but not without difficulty. School positions white women teachers as precarious contradictions--expected to both reproduce and submit to colonizing discourses (Grumet, 1988). In a move towards theorizing the colliding historical, patriarchal, and racialized discourses that pervade our experiences as white women teachers, we combine story, performance, and the presentation of layered analyses to share part of our ongoing collective memory work research (Davies, 2006; Haug, 1987). The memory and analysis we will share exposes the precarity of a young white teacher’s body in crisis and her need for, and adamant refusal of, her brown-bodied male students’ desires to hold and carry her to safety. In our presentation we will ask and address important questions about how to both challenge and transform our inherited stories and represent multiple layers of meaning in our data.
Drawing from its roots in working class, indigenous, and women of color feminisms and queer studi... more Drawing from its roots in working class, indigenous, and women of color feminisms and queer studies, each paper contributes to innovating what Haug (1987/1999) has termed ‘collective memory work’, an epistemological practice and qualitative methodology, in order to: 1) explore the erasure of difference in memory-work and possibilities in its recovery, 2) queer ethnography through collectivizing and analyzing three researchers’ experiences with the same text, 3) explore and disrupt institutional borders through the analysis of everyday experiences of imperialist language practices in two divergent multilingual educational spaces, 4) use memory to investigate our bodies’ reactions to and receptivity to data in qualitative research, and 5) queer and decolonize traditional notions of reciprocity and research roles in qualitative research.
In this paper, we continue to imagine the post in post-intentional phenomenology (First Author, 2... more In this paper, we continue to imagine the post in post-intentional phenomenology (First Author, 2010, 2011, 2014)--finding that the phenomenological practice of “data analysis” must be continually played with. That is, instead of orienting ourselves to the work of struggling toward a destination (e.g., finding phenomenological essences or themes), we use the animating, enlivening embodied moments to guide our analytic play (McLaren,1999; Stucky & Wimmer, 2002). Currently, we are playing analytically with data we have gathered in a study entitled, Social Class-Sensitive Photo Storying--and are working to pay attention to how we experience and perceive our classed bodies as we analyze data in our study.
In this session, we take up the “literacies” of our research
as the embodied (material, visceral... more In this session, we take up the “literacies” of our research
as the embodied (material, visceral), textual (language-dependent, constructed) ways of interpreting, in Freire’s
terms, “the word and the world” and how we are positioned
within the discursive realms we inhabit. We hope that our
time with attendees becomes a Deleuzoguatarrian (1987)
line of flight, in which all sorts of entangled thoughts,
emotions, fears, and hopes can surface and be taken up in
their complexities.
In this alternative session, our goal is to take up the reading of bodies that necessarily occurs... more In this alternative session, our goal is to take up the reading of bodies that necessarily occurs in the doing, sharing, and consumption of literacy research. By (un)framing data stories and undoing the usual ritual and routines of the conference session, the session explores the embodied responses of audiences to the “bodies” of evidence that comprise research data and the conversations that might be fostered by placing taken-for-granted professional practices at the center of discussion.
Collective memory work (Haug, et al. 1987/1999; Haug 1999) is a feminist methodology for theorizi... more Collective memory work (Haug, et al. 1987/1999; Haug 1999) is a feminist methodology for theorizing lived experiences and the elusive ideologies that mediate these, including the oppressive ideologies that support heteronormative patriarchy, whiteness, and capitalism. In this process, individual written narratives of memory are collectively imagined, analyzed, and re-imagined in order to make these ideologies tangible, and to create new avenues for understanding, building, and/or changing our practices to better align with our desires for a just world. In this workshop, we aim to capture and practice a part of the collective memory work process with our participants as a means to discuss the relationship between our sociohistorical subject positions and our pedagogies as teachers, facilitators, and organizers. While we envision this methodology as a tool that can foster reflective practice and critical revolutionary pedagogy, this workshop also offers an experience for anyone interested in exploring their own lived experience in a collective way through the lens of feminist theory.
Papers by Angela C Coffee
Cultural Studies ↔ Critical Methodologies, 2016
In this article, we explore through a series of productions our analytic relationships with an in... more In this article, we explore through a series of productions our analytic relationships with an interview with Iris—a fourth-grade student who participated in a post-intentional phenomenological study focusing on how social class–sensitive photo storying took shape in a high-poverty elementary school. Following Deleuze and Guattari’s configuration of assemblage as a constant process of making and unmaking, we have plugged into our assemblage (Jackson and Mazzei) some poetry and a dramatization, as well as some of the expected productions of academic writing such as theory, citations, and methodology. In this way, we reconceive the phenomenon as an assemblage that produces, rather than means.
University of Minnesota Ph.D. dissertation.July 2016. Major: Education, Curriculum and Instructio... more University of Minnesota Ph.D. dissertation.July 2016. Major: Education, Curriculum and Instruction. Advisor: Timothy Lensmire. 1 computer file (PDF); iv, 131 pages.
Pedagogies in the Flesh
A scholarship recipient within a private upper/middle-class and primarily white space, Coffee exp... more A scholarship recipient within a private upper/middle-class and primarily white space, Coffee experienced high school as a process of unlearning and regulating herself and her social class embodied literacies (Jones and Vagle, Educational Researcher 42(3):318–339, 2013; Jones, Journal of Adolescent and Adult Literacy 56(7):525–529, 2013). In this chapter, Coffee describes a moment when she was cleaning a classroom as part of her work-study responsibilities. Coffee examines this flashpoint attuned toward the histories that orient bodies to objects and spaces in particular ways, meritocratic educational narratives and hierarchies that rely on particular labors becoming background, and the powerful resistance and wisdom that resides within the body. In this moment, braced, mind racing, clutching the vacuum, her body knew and struggled within the impossible contradiction it was tasked to inhabit.
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Conference Presentations by Angela C Coffee
as the embodied (material, visceral), textual (language-dependent, constructed) ways of interpreting, in Freire’s
terms, “the word and the world” and how we are positioned
within the discursive realms we inhabit. We hope that our
time with attendees becomes a Deleuzoguatarrian (1987)
line of flight, in which all sorts of entangled thoughts,
emotions, fears, and hopes can surface and be taken up in
their complexities.
Papers by Angela C Coffee
as the embodied (material, visceral), textual (language-dependent, constructed) ways of interpreting, in Freire’s
terms, “the word and the world” and how we are positioned
within the discursive realms we inhabit. We hope that our
time with attendees becomes a Deleuzoguatarrian (1987)
line of flight, in which all sorts of entangled thoughts,
emotions, fears, and hopes can surface and be taken up in
their complexities.