35 minutes | Nov 14th 2020

Episode 18. Dr. Aaron Kuntz

In this episode, Aaron Kuntz, recipient of the QR SIG Outstanding Book Award, discusses his work with the QR SIG Book Award Committee Chair Travis Marn.   Travis Speaker  0:24  Hello everyone and welcome to qualitative conversations a podcast hosted by the qualitative research special interest group of the American Educational Research Association. I'm Travis Marn the current chair of the qualitative research special interest groups outstanding Book Award committee. I'm excited to be joined here today by Dr. Aaron Kuntz, who is the recipient of the 2020 outstanding Book Award for his book, qualitative inquiry, cartography and the promise of material change published by Rutledge in 2019. Dr. Aaron Kuntz is professor of research methodology and department chair of counseling, recreation and School Psychology at Florida International University, where he currently holds the frost professorship of Education and Human Development. Dr. Kuntz. His research focuses on developing materialist methodologies, ways of producing knowledge that takes seriously the theoretical deliberations of critical theory, relational materialism, and post structuralism that have emerged in social theory over the past 50 years. He grounds his work in empirical questions about the production of inquiry in the K through 16 Arena, faculty work and activism and post secondary institutions and the impact of the built environment on learning. Dr. Kuntz, his publications appear in a diverse array of research and methodological journals. His co authored book projects include qualitative inquiry for equity in higher education, methodological implications and negotiations and responsibilities, leading dynamic schools implementing ethical educational education policy, and citizenship education, global perspectives, local practices. In 2015, Dr. Kuntz published his first solo authored book, the responsible methodologist inquiry, truth telling and social justice also with ratledge, which was selected as honorable mention for the 2017 ar, a call SIG Book Award, and a book that all the members of the Book Award committee just love. Thank you for joining me today. Dr. Kuntz. Aaron Speaker  2:18  Great, thanks. Thanks for having me. And thanks for the nice introduction, it's brought back a lot of memories. Travis Speaker  2:25  huge body of work that you just should be so incredibly pleased with. So in a highly competitive field, your book really stood out to the members of the Book Award committee, the timeliness of your topic really cannot be overstated. Any events that have occurred in the United States subsequent to the publication of the book, really have completely underscored its value. With COVID, the renewed vigor of Black Lives Matter, and the threats to democracy, we currently face it all that in mind, I'd like to read two very present lines from your introduction that have really stuck with me. In some ways, we perhaps need to lose faith in our present moment in order to maintain the hope of a different future. That is, we need to believe that our contemporary times can become something different altogether. So why don't you start off with telling our listeners a bit about your book? So what are the central questions and dilemmas that you really face in this book? Aaron Speaker  3:17  Sure. Yeah, thanks. So I, you know, I started thinking through the book, because materialism had become such a force in qualitative inquiry. A lot of people I saw just the notion of materialism was popping up, but no ice, CQ AI and the AI era called StG presentations. And people were really sort of starting to work through this idea of new materialism. Which, of course, in the book, I kind of play with that term a little bit, because there's, you know, as they are, you know, there's nothing new about new materials, and we have to recognize, you know, indigenous philosophies and the like, that have been doing this for centuries. So then I started thinking, Okay, so what's the problem that materialism is trying to address? Like, why is it happening right now that this is this this term, and this way of thinking is really come to the surface. And so that kind of shifted my my perspective and instead of trying to explain materialism, or you know, what I term relational materialism, I tried to understand, what are the things that you know, what are the issues problems, that the materialist perspective can really try to try to take on and I will say I was, it came out of a bit of, I don't know that annoyance is the right word, but I take materialism very seriously. And I felt like there is the tendency, or the potential for folks to play a little fast and loose with the term. So I thought, well, I want to go back and really try to understand the sort of the historical trajectory of materialism as well as how it's articulating now. So that's the kind of like that early the early part of the book is kind of working through the notion of materialism. In relation to inquiry and philosophy, and then I always try to be hopeful, which speaks to the quote that you you nicely read in the beginning. Because I don't like the feeling. I don't like feeling stuck. And so I thought, well, what happens if change this notion of difference, right? People bring in de luces notion of difference and losing lotteries. If we want to make a difference, or if we want to produce difference, what what does that ask of us. And in that way, I guess I'm, I was influenced by Rosie Brady's work, that kind of idea of sort of, okay, you really have to lose faith, you have to just let go. And if we're gonna lose faith in our convention, the conventional times that it really adds a lot of us but I it also can be exhilarating, because you're not penned in by normalization, you're not penned in by the norm. So you're able to sort of move beyond or move through. That's the other thing like I don't want to go around, I want to move through these pesky questions. So you do something, something new, and that is central, actually to this book is a very small kind of someone see it maybe as a linguistic shift from questions of possibility to questions of potential. Because possibility really want you to imagine what is possible. Like when I think about working with kids, they work and even you know, as a parent, I work with my kids. Now you can, you know, imagine what's possible, but actually the possible is determined by the contemporary moment of now. And actually, what we need to work for then is a type of impossibility, which links us to potential potential is about something that's yet to be realized or actualized. And so that, I think is the work of inquiry, in many ways is to sort of point towards a different feature, or a feature of difference. And, and then that's sort of linked this to, to my mind, anyways, this, this is ethical work, that we have an ethical determination to make difference to make a difference. And so that kind of links together the main tenants of the things that I was speaking to, I think, within the field, one being materialism, the question of materialism, and that and the issues that it can address, another being the sort of notion that we have to lose faith in our in our contemporary moment in order to create something new. And another, yet again, to try and imagine that we can move forward, out of possibility and into potential driven by a force of motivation that is ethical. And that, you know, I think I think inquiry has a place for all of that. Yeah. Travis Speaker  7:48  Yeah, it's really interesting that you talk about kind of moving just beyond the thought experiments and moving beyond just this endless notion of Oh, what, what else? What else might even be out there? And to talk about potential? And I really wanted, I'm really interested, how do you see your work differently? Or as an extension, considering everything that's gone on in 2020? Aaron Speaker  8:11  Yeah. Yeah. I mean, it's 2020 has been, you know, everyone's making this joke, but it feels like a decade and a year, right? And exhausting in so many ways. And as a new resident of Florida, I have to say, like, I feel this and very material waves. So, I think, you know, I've been writing lately about fascism. This is my latest. My other thing, because I also see this is you can apparently make a life's work out of recognizing terms that pop up and then wanting to interrogate them, because people are talking a lot about fascism right now. Someone great in really good and articulate and smart ways. And then some, I think, in a little simplistic, but you know, I think that the the issues that are present right now, around fascism around fatality, right ism around what does it mean to engage to be an engaged democratic citizen? What does it mean to be a participant in the public? Like, these are issues that I was I was trying to work through and grapple with, in my book, certainly not envisioning that it would come to this but you know, writing it during the time of an administration that many people are labeling and working through as sort of fascism in order and and art and certainly embracing a particular type of convention. That one wants to move beyond and, you know, the first few lines of the text, I'm like, okay, we're living and operating within a white supremacist society. What does that mean? And how do we sort of operate within it in an ethical way? If this is the given, and I think it is, you know, I think certainly 2020 has shown it to be that way. So in many ways, you know, No, it's it's not comforting, but it is a an additional recognition of some of the issues that I was trying to address. And I also will say like, what I'm really interested in, in many ways, and I try to work through in this text are the more subtle micro instances of these things. So, you know, one of the things I'm thinking through right now, in terms of fascism, and this is none of these are new ideas. I also want to say that, but I think I'm trying to address them in our in the ways they articulate in our present moment. But, you know, the Foucault is talking about the fascism in our heads, right. I mean, Deleuze is dealing with this, a lot of folks have been, you know, on a rant, like there's a long tradition here, of folks who are dealing with these types of issues in to address something like fascism, and it's sort of micro inactions. And I think that's really important. I think I've learned quite a bit from the sort of like the Black Black Lives movement, and the like to sort of recognize like, okay, yeah, it's one the privilege of opting out. I don't feel like we can ethically embrace anymore like to step away and say, like, you know, it's not me, I can't, I can't address these type of issues we, we shouldn't feel comfortable with anymore. I speak of it as the as the sort of all white middle class, man, like, I don't get to do that. Because you take a breath, pause and take a breath is a very privileged thing. And some folks don't get to do that. So you know, that brings that right to the forefront, I think of some of these issues that I'm trying to address for sure. Travis Speaker  11:39  And I so relate to the idea that we can't just, you know, we're all professors, we're in academia, we can't just hide away and pretend like what's happening is not what's happening. And that has struck me as a qualitative researcher as an early career qualitative researcher. I'm wondering what's my ethical obligation to not not just my intellectual community, but to the world around me? And so I'm just wondering, could you just say a little bit more? I mean, what, what should qualitative researchers? How should they refocus their research or kind of re envision how they see their research fitting into a world that faces problems that they they need to respond to? Aaron Speaker  12:20  Yeah. Well, I think that is a great question. I think you have to begin with the premise that qualitative inquiry can't be everything, right? Like, and if I'm a if I'm an inquiry, if I'm qualitative inquiry, that's not my entire subjectivity. So if we're just, if we're just good at qualitative inquiry, my guess is we have to do more. With this notion that quality it, it can't be everything. So you know, we need to move away from that totalizing sense that like, okay, it needs to be everything. However, I will say that we've moved, or at least I've moved to think of it more as as as a way of being or a way of becoming right to use this sort of language at the time, that it's no longer about technique or procedure, or it's no longer just about technique or procedure. But for me, it's about an ethical orientation within the world. And that that orientation matters. Now, sometimes that orientation will articulate in practices that are aligned with like my position, which, as you noted, as the, you know, the faculty role teaching and working in thinking through research methodology and inquiry and that like, and an extension of that, and it is also this notion of me as a citizen, right, engaged citizen who wants to work with as a participant in democracy. So I think that that, you know, I often when I talk with folks, I'm like, okay, it's hard to counter the Yabba response, which is like, Yeah, but you should do this. And yeah, but that, right, yeah. But comes from this notion that it has to be everything for everyone. No, it's going to articulate in different ways. So, you know, that's why I have a section in there, right. I, you know, I work through this notion of philosophy as a type of inquiry, because the type of philosophy that I'm interested in, really addresses the sort of ontological notion of living, right, and is infused with an ethical notion that we need to be sort of more than we currently are. And I point out, I'm very interested in the book and sort of working through the notion of virtue. And because what virtue does is it points to what we might be if we come from an ethical orientation, and so it's pointing towards this type of access that I think is, is really important. So, you know, the question of sort of what Who are we now in this time and how do we operate? I, you know, I hope I hope that we're more more than we can even imagine. And I hope that we can work towards disrupting these patterns of like, Oh, I'm only a faculty member. No, I We should all be something more than that, right? We're living and operating in these circumstances that we can't fully understand. So when I shift back to the notion of inquiry, I think, Well, part of the work of an inquiry is cartographic that is, we need to map before we can actually find an entry point for resistance, or an entry point to sort of produce change, we need to be able to map our contemporary moment was really hard to do, right. So if a code talks about the history of the present, we have all these different examples. But to map to create a cartography of the present moment, you can do it by looking at the effects of select practices. So now Okay, now we're getting down with like, okay, where's your work? Well, what Where's your entry point? Where do you invested in studying and examining, where you look at practices, and you look at the effects of those practices? And then you might say to yourself, Am I comfortable with those effects? Right, ethically? And if and then there, you are now situated, as opposed to whereas before this, the critique of being distanced, right, we're not you know, that that idea of near and far, I think, has been usefully complicated. So then once you start doing that, you say, Okay, my, am I comfortable with these types of effects? ethically, then, how else can we operate? What other questions can we ask? And indeed, that's that. So that's why I think this notion of philosophy is inquiry is really important, because philosophical engagement allows you to do that, and, and requires you to do more. There's a section in the book where I look at the, you know, I call it the postmodern Marxists that I was kind of interested in sort of, like, how did they, you know, how did they start to work through these types of issues. So I look at, you know, the use of out through there, by this, you know, dynamic Travis Speaker  16:52  co authorship, JK Gibson Graham, where they're looking at the sort of community ethics on the ground in a very materialist way. And so I keep sort of, it's a little bit of a zigzag, right, where I try to understand the micro out to the larger macro sort of issues, and then back to the sort of micro practices and then the effects that extend. So those within that, I think, is something that can force, that there's a force that would propel us to different actions, I would hope that I operate differently, because of the way I read and because of, you know, the scholars, I'm reading the people I'm interacting with, but you know, it should, you know, it should affect me on an ontological level, such that I'm different. And that's an important thing that sometimes I think it's lost in our type of work.Unknown Speaker  17:40  The qualitative research special interest group was established in 1987. To create a space within the American Educational Research Association. For the discussion of ethical, philosophical and methodological issues in qualitative research. We invite you to consider joining the qualitative research SIG today, who are members of a era, the annual fee for joining qualitative research special interest group for regular non graduate student members is $10. And the annual fee for graduate students is $5. As members of the QR SIG, you will gain access to a network of fellow qualitative scholars, as well as our many activities, ranging from mentoring opportunities to our podcast series, to update to news related to recent qualitative publications and jobs, please visit the American Educational Research Association website@www.ai era dotnet to join the qualitative research SIG today. Travis Speaker  18:31  It was such a pleasure to reread your book kind of preparing for this, and two concepts that really stood out to me. And I mean, they're central to your book, relational materialism, and affirmative ethics. And I'm hoping you can share a bit more about these concepts and especially how they relate to qualitative research.Aaron Speaker  18:48  Yeah, absolutely. So relational materialism is the the, I guess, the perspective or the wording that I choose to deal with and articulate the type of materialism that I'm invested in. As I mentioned earlier, new materialism or new empiricism, I think, is to be frank, a challenging sense of wording as again, there's nothing new and a new implies that it hasn't been done before and it and it has is just maybe articulated differently, and being charitable to the people who consider themselves new materials. I think that's what they're saying, right? I get that I'm not being critical of that perspective. But I do want to honor the different you know, orientations and philosophies that have already engaged with these types of questions and these issues, but just don't have the privilege of sort of sensuality to have folks you know, and in, in, in higher education, perhaps and elsewhere to sort of read them and other visibility. So the reason I chose relational materialism is it comes from this notion that to be materialist is to understand things in relation that meaning is made, generated and live in relation. There's no isolationism here. There's no particular ism, that is the thing. There's no priority before and after. And that does really extend from some of my training. And in reading Marx To be frank, and again, it's that postmodern Marxist that I was Marxism that it was trained in early on, where you understand things like movement, right? Something basic, like capital happens because of movement, it happens within movement doesn't come before, right as to shift the move. And there's this idea that, you know, capitalism itself, has to move in order to thrive, if it's static, it dies, right? So the principles of capitalistic accumulation, all these things that we pull from Marx, right? point towards this idea of movement, but then also points to, and this notion that we do, quote, braidotti, who I do, you know, she's been very impactful me. So you have to forgive me, because I quote her a lot. And, you know, she keeps saying we're all in this together. Right? So that's a relational claim, we are all in this together, and it's not like sort of like Buck up and we're in this together. No, it's like, we need to understand who the we are of that sentence, we need to understand who the what the this is this contemporary moment, what is it that we're in, and that's that cartographic move that I was talking about before. So for me relational materialism is a is a very poignant way to consider our contemporary moment as well as moving beyond because material relational materialism deals with this idea of the limit the threshold, right and, and and exceeding the limit, right, and you exceed it not by going around it by working through it. So transformation or revolution happens by working through whatever the limit happens to be because the limit contains within it a transgressive possibility. So so it's a long winded way of saying change is possible, and change not in terms of repeating going back or reproduce what we already know, but change towards something that we can't yet figure out, we don't have the answers to there's no prescription here. When I first got into this, I thought, like, oh, boy, this is rough, because I, you know, I kind of like knowing what's coming. But if we've learned anything from 2020, we didn't, we can't anticipate everything that's going to come out, we can't and couldn't have anticipated all the effects that continue to sort of slinky over each other right, gain momentum and then spread off in different ways. There is no way. And we know that it won't, it's not ending, right. So we have to there's an openness, then to that. It's only there's a means or a mechanism of standing vigil, right you're going to to stand vigil is to be right on the precipice of where you are to look for something that is to come, right? So need to relational materialism points out that okay, there's a limit. And that limit can there is an excess to that limit. And those excesses tying in sometimes sort of get retrofitted back into our contemporary moment and sort of move on capitalism is quite strong at this. But there's also a possibility because nothing is fully complete. And in that incompleteness potential exists. And that's what we need to point towards, as long as we can move ethically in that. So that's sort of the notion of relational materialism. The other one is affirmative ethics. Is that you? Yeah, I do. Yeah, I start talking and you know, who knows where I end up? But you know, affirmative ethics, it comes out of practices of fermentation that Aaron Speaker  23:45  refuse negative critique. So negative critique is this idea that critique takes something away, right? When you critique something or sort of like, either cut off at the knees are you liking it creates a type of absence, we're actually know that critique builds create critique creates possibility, or potential in really important ways. So it's the yes and yes, and we're going to do this. Yes. And we're going to do that. And that's I mean, that, again, this is the sort of bright idea and way of approaching these these types of things that ethics themselves are not containers that sort of, actually are our experiences in prescribed ways, ethics points beyond the self ethics point beyond the immediate relation ethics are orienting. And that's why for works with the cartographic mount metaphor, right? You were ethics orient us, within our contemporary moment, towards a potential potential future. And an affirmative ethical perspective says yes, and there's more and you just start to see ethical engagements and ethical practices, create potential so it's a very creative type of ontological perspective. And that's what this notion of becoming, that's where I situate this notion of becoming, which is that we're no longer, you know, to say that I am, is to make a claim as though I am complete, I am like to say that I've become means that I'm not finished. And that's really important. I think it's I also want to make note, it's really hard, because humanism and sort of neoliberalism depend on, I think, in many ways, a negative critique perspective depends on a sort of Cartesian duality between self and other and mind and body depends on closure and enclosures. So if that's the norm, or that's convention, it's really easy to fall back to that. And that's where we have to keep checking ourselves. So we can say becoming all we want till we're blue in the face. But so often, we're operating on a very new liberal model in our daily lives. Okay, so that's because we're sort of we have these in compatibles incompatibilities. Yes. So how do we operate within these structures? Well, we need to create, we need to be creative. And out of that comes an element of experimentation and experimentation, if you take the real notion of being experimental, which is to create something new. And that's that's my long segue towards inquiry, what qualitative inquiry could do, you know, there's the potential to really sketch out our contemporary moment in that calligraphic way and then experiment with a contemporary moment so that we get different effects. Right, try things out to be very creative, I think braidotti talks about is needing to have conceptual courage, and creativity. And I think those are really sort of important elements for us to keep in mind, as we're trying to move forward deal with the moment and understand that we're not barred or contained or enclosed within the moment.Travis Speaker  26:53  It's really, really fascinating to hear to hear you speak about ethics and critique in that way that critique builds. And critique is creative. And it doesn't need like Foucault talked about annihilate and critique where one side must claim total victory in order to do legitimize itself. I think that kind of attitude has been very toxic, and not just qualitative inquiry, but elsewhere as well. Yeah, that ethics should build something that critique should build a something, I think it's just fantastic. So I know many of our listeners will be really interested in how you go about creating such outstanding books. So can you just describe that your process of writing and publishing this book? Aaron Speaker  27:32  Sure, sure. Yeah. So I admit freely that I write best when I'm annoyed, it's an it's like motivating energy for me. And Lord knows, we've got a lot to be. It appears that in this present moment, so most of the time, you know that what happens is we'll start thinking about something like materialism, like, Oh, this term is coming up, or like, people are talking about this a lot. And I'll start to try and just sort of sketch out, okay, what are the assumptions we have to make? Like, if you take no materials, right, what are the assumptions? We have to just assume, right, as you're determined to define it, but what are the things that we need to take on in order to sort of articulate this position? And are again, are we comfortable with such assumptions? So I'll start right sketching that out. I am a big proponent of presenting work that is kind of like thought and raw form, that is, it's not finished. And if anyone's ever seen me present, and I guess, you know, I'm saying this for an era SIG, and era sort of their their overarching mentality is that you're presenting a product, right? I don't buy into that, it's, when I give a presentation, you're maybe getting three quarters of what I've got, because I need the feedback. I need the feedback from a discussing or I need the feedback from a roundtable or I need the feedback from a q&a in order to help me get through. And I think that's the positive element of conferencing that sometimes gets lost. It's really challenging, you know, I have to sort of put myself aside in the sense of like, I also don't think that I am, I am my ideas, I am only my ideas, right? So if someone is for a medic conference, and someone's critiquing me, like, I hope that I invite that, I guess I'll say that. Of course, here's, as an aside, oftentimes, in panels, we run out of time. So there's not enough time for the q&a. And that's probably my fault, because I tend to talk a lot, but I'm not known for my brevity. So I will often present things that are like, here's, here's where I am, in this thought, here's how I'm operating this through. And here are some tentative conclusions. And then I'll take that feedback. And I'll sort of take it into alarm or longer paper and sort of see see where I am. And that ends up being a chapter right now. The challenge for me is how can I link these different presentations or these different sort of what are the become articles or chapters together into a somewhat consistent narrative that is a book and that can be has its own challenges. But I always write the introductions to things at the end, because I don't know what I'm introducing yet. So the introduction to the to the book, and then the introductions and each of the chapters, I always wrote at the end, because I just had to start writing I had to go and there's all you all know, there's nothing more intimidating at times than a blank screen. And you're like, I've got something to say, but I don't know what to say, I've got something to say, but I can't I mean, if I could just get started, it would be good, but I can't get started. So I'm going to go fold laundry or eat chips or do whatever I need to do to get myself going. So you know, I that to me has been really helpful is the sort of save the intro for a little bit. And then I try to think of mundane examples. And in this book, I think I use the example of that app waves in one element, if anyone's used that on their phones to get around, Lord knows now that I've relocated to Miami, I'm like, sort of dependent on ways to tell me where to go or not, I guess Google Maps would be another one and that type of thing. But I think that's that was a really interesting kind of example, because it says technology, it's driven, and it drives as a technology, right? It's not neutral. So I'm interested in those little moments to see how it impacts how we move through the through the world. When I think about faculty work, you know, I start to think about, okay, how are we being assessed, and what they that look like, and you know, suddenly I'm reading the paper about the Michelin stars, right that you that restaurants give, and that becomes an example because I'm like, Oh, it's not that far removed. Or I hear a podcast that kind of annoys me because it treats Birmingham, Alabama, where I used to live in, I think, unnecessarily simplistic ways. And so I think, okay, I wanted to sort of take on these types of assumptions. So I'm always on the lookout for these examples to help try and ground my conceptualization. And if you if I have any strategies, you'll probably find that in every chapter, there's one of those. And that's as much for me as it is for the reader, because it really helps me work through the philosophical issues that I'm trying to address. Travis Speaker  32:05  It's those kinds of really concrete examples that are just kind of easy to see that they're so valuable to just try to try to turn what can be very, very complex theoretical thoughts into something that is more mundane. And I think so much more relatable. So I always value reading those in your work. And I get very angry when people talk very simplistically about Birmingham as well. That's where my part of my family lives. Yes. So where can people go to keep up with your ongoing work? Aaron Speaker  32:35  Yeah. So I had, as you'll see me in qualitative inquiry, you know, I had a few pieces come out there, where I worked with Betty St. Pierre, and especially issue about new approaches, kind of new and scare quotes, new approaches to inquiry, which gets at this idea that some of these ideas and approaches have been around for a while. So I think that's in that sort of online first right now. So the issue hasn't come out. But there's those that's there. And so I also tried to sort of find different, you know, philosophy, journals that I might be interested in sort of publishing. And there's this new one called access, which is a comes out of philosophy bed society in Australia, New Zealand. That I, you know, I think the challenge, I appreciate writing in venues where people will take seriously ideas, and not default to procedural ism. And sometimes to be frank, when you get dealing with inquiry or methodology that can be challenging. So those have been good places, for me. So I think that, you know, you'll, I think you've got something else coming out in qualitative inquiry. And I've got a book chapter that's coming out. That's what the books that are associated with ice cubes. So you know, I'm, I'm definitely around, I've got them. My latest thing is, I think I, maybe my next book will deal with critical geography, which I was interested in a long time ago. And it's kind of circling back around. And I find myself thinking about it a lot. And I find myself jotting notes down a lot. And then also, I'm like, maybe this is going to be something I want to look more directly at, that we get at notions of critical geography, inquiry, and an education. So that's kind of where I am right now. Travis Speaker  34:28  It's a quite a, quite a healthy publication list here. I guess. You're not kidding. When you say if you're annoyed, and you're producing work and 20. I assume you must have a book coming out every month. So congratulations again on your award. And thank you so much for joining us.Aaron Speaker  34:45  Oh, thank you so much, and thanks to you and the committee for taking it so seriously. I really appreciate it. It's really a great honor. Thank you. Unknown Speaker  34:54  The qualitative research special interest group of the American Educational Research Association, invites nominees For the 2021 outstanding Book Award, this award is for significant contributions to methodology of qualitative educational research. Nominations must be received by Friday, November 20 2020. If you have questions, please feel feel free to reach out to the chair of the committee, Dr. Travis Marn at marnt1@southernct.edu
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