By P.A. Payutto
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Extra resources for Buddhism and Education
As thought and desire, as word and image, is the primary reality” (ibid. 5). Put this way, as I have indicated, experience is conceived of as prediscursive. Gaining access to that experience, as I have said, is at the core of the project of ethnography as traditionally conceived in terms of participant observation, just as in this study it is my aim to gain access to experience constituted discursively prior to my intervention. Therefore I will assume that by appealing to memory in situations that are themselves discursively negotiated, experience as I understand it may be accessed retrospectively not so much by giving voice to subjects as by provoking or allowing subjectivities to find their voice(s).
16 To be positioned in this sense, therefore, is to adopt discursive practices such that the meaning of actions and words is jointly achieved in speech. In the process, one is produced as a person of a particular kind; that is, one comes to know oneself (one’s subjectivity) and to be known by others in terms of the positions one “takes up” within the discursive formations one enters into. This pragmatic understanding of positioning draws on Foucault, as I intend to, but is clearly far removed from a literal appropriation of his epistemology.
Feminist and profeminist accounts have done little more than compete for influence in gender policy initiatives, whereas to some extent perpetuating the figure of the challenging, sexist, boorish schoolboy. In Chapters 3 and 4, I will evaluate ethnographic studies of schooling (of both boys and girls, but principally of boys), and argue that modernist assumptions entrenched in dominant research processes and styles of writing have largely overlooked students’ experiences by giving primacy to studies of institutional and administrative processes.
Buddhism and Education by P.A. Payutto