Maxwell (2005) describes a conceptual framework as a tentative theory. As he explains, this tentative theory both informs and explains the researcher’s choices and interpretations. This theory, in a sense, becomes the worldview of the study. Like a worldview, the conceptual framework is a set of cultural organizing principles that identify and give meaning to all phe- nomena. The conceptual framework of my study is based on the use of an autoethnographic method interpreted with a radical visionary feminist (hooks, 2000) pedagogical lens. From these two complementary paradigms, I have attempted to build a worldview that situates the design of this study.
Both autoethnography, particularly performance (auto) ethnography, and radical vision- ary feminism (hooks, 2000) contribute to the conceptual framework or worldview of this study the following organizing principles: studying one’s self is vital for change, attempting to change any of society’s controlling systems (Foucault, 1975) is a worthy endeavor, and chronicling at- tempts to change are important for effecting a continued consciousness of and hope for change. As previously mentioned in the discussion of autoethnography, the study of self, the expectation of change as a result of self-study, and the importance of telling one’s story are salient features of autoethnography and this study. The addition of radical visionary feminism (hooks, 2000) to the organizing principles of this study’s framework energizes each of those principles to engage in the on-going struggle for social justice in all arenas.
The first fundamental organizing principle of this study is the idea that change is a prod- uct of self-awareness and self-reflection. hooks (2000) ideas of radical visionary feminism add to this organizing principle that self-study is the fundamental first step to dismantling oppressive
controlling systems wherever they operate. She describes radical visionary feminism in the fol- lowing way:
Radical visionary feminism encourages all of us to courageously examine our lives from the standpoint of gender, race, and class so that we can accurately understand our position within the imperialist white supremacist capitalist patriarchy” (p. 116).
Autoethnography provides radical visionary feminists with a way to increase their own and their audience’s understanding of the cultural context that positions all participants and their interac- tions in any given context (Chang, 2000).
The second fundamental organizing principle of this study is that the effort to change any of society’s controlling systems (Foucault, 1975) on a small or grand scale always matters. Thus, the efforts of one teacher in one class are a significant contribution to the world because they aim to create a world by and for everyone. hooks (2000) urges all people but especially those imbued with the privileges of academia to embrace radical visionary feminism because the feminist politics championed by this type of feminism are concerned with social justice for eve- ryone in every situation:
Feminist politics aims to end domination to free us to be who we are - to live lives where we love justice, where we can live in peace. Feminism is for every- body (p. 118).
Autoethnography offers radical visionary feminists the possibility of transformation for their participants and themselves by forging the potential for “cross-cultural coalition building” (Chang, 2000, p. 52).
The third fundamental organizing principle of this study is the idea that self-narrative is a powerful vehicle not only for self-change but also societal change. The crucial decision of how
to describe one’s journey, whether it be the hero’s journey or the researcher’s journey, communi- cates a worldview that includes and excludes those who might learn the morals of the tale. Radi- cal visionary feminism (hooks, 2000) adopts the position that the broader the scope of inclusion is, the broader the scope of potential change is. Movements of change gain their momentum and their future members from popular support. Thus, stories of radical visionary feminism in action should be told in an appealing way to a wide audience:
Most people have no understanding of the myriad ways feminism has positively changed all our lives. Sharing feminist thought and practice sustains feminist movement. Feminist knowledge is for everybody (hooks, 2000, p.24).
The fact that one of autoethnography’s key benefits is its accessibility to both the re- searcher and reader provides radical visionary feminists with a way to share and sustain their movement.
Thus, for this study, I chose to use an autoethnographic method interpreted with a radical visionary feminist (hooks, 2000) pedagogical lens because I wanted to know how I position my- self and am positioned by others within one of society’s controlling systems—education. I wanted to explore my transformative potential within a specific educational context. I wanted to share my story in a way that was interesting and accessible to others in the hopes that they might be inspired in any way, small or large, to consider the changes that they might make in their own lives and/or classrooms that could sustain and strengthen the movement for social justice for all in all arenas. The research questions that follow are a reflection of the worldview that motivated and sustained this study.
1. How can an ESL teacher develop an orientation to interactions in an academic writing course using tenets of Relational Cultural Theory (mutual empathy) and Positive Psychology (focus on strengths)?
2. What internal and external obstacles will the teacher encounter as she develops
and implements an orientation to interactions in an academic writing course using tenets of RCT and Positive Psychology?
3. How will the use of an orientation to interactions in an academic writing course
using tenets of RCT and Positive Psychology affect ESL learners' feelings about Anglo-American academic writing in general?
4. How will the use of an orientation to interactions in an academic writing course
using tenets of RCT and Positive Psychology affect ESL learners' feelings about their own abilities to accomplish Anglo-American academic writing successfully?
5. In an ESL academic writing course in which the teacher uses the tenets of RCT
and Positive Psychology to develop an orientation to interactions, how will the learners’ abilities to accomplish Anglo-American academic writing change over the duration of the course?