my committee Chair, who advised me on this journey with much care, great patience and thoughtful ... more my committee Chair, who advised me on this journey with much care, great patience and thoughtful questions which inspired me to think differently; who has read this work countless times, made it readable, and pushed me to think deeply and write clearly. I also would like to thank my committee members Dr. Jacqueline Bach and Dr. Roland Mitchell. Dr. Bach showed me how to be myself without the worries of the "but" thoughts, and how to practically get things done while still holding on to my dream. Dr. Mitchell has welcomed me with his warm hug and thoughtful ideas. I have learned so much from him through public lectures and personal conversations. My thanks also go to Dr. Denise Egea and Dr. Kim Skinner; I had great experiences when taking Dr. Denise's course and co-teaching with Dr. Skinner. Further, Ms.
International Journal of Qualitative Studies in Education, 2018
Recognizing cognitive imperialism in the emerging postqualitative regime, we propose a hesitation... more Recognizing cognitive imperialism in the emerging postqualitative regime, we propose a hesitation, a perturbation to think the other-than-ness of the west. Asserting the postqualitative regime as west reinforces hegemonic epistemological violence; we look to the East and Africa-progenitors of the west-termed postqualitative regime and seek to privilege the ontoepistemologies from which these concepts were culturally (mis)appropriated. More specifically, we explore the southern African philosophy of Ubuntu and Taoism from the East to transgress west. These oft-western denigrated indigenous philosophical concepts embody the postqualitative conceptual (mis)appropriations of entanglement, the inseparability of ontology and epistemology (onto-epistemology), and an ontological positionality of immanence-interpenetration-impermanence. Re-conceptualizing the postqualitative regime, we offer a turn to non-western indigenous ontologies illuminating African and Eastern philosophies pregnant with multiple possibilities for living-thinking-being ourselves, postqualitative research, and the world anew. Interruption as invitation Postqualitative research (Lather & St. Pierre, 2013; St. Pierre, 2011, 2013) offers a critique of the positivist turn and the conventional humanist orientation in qualitative studies, and gestures toward poststructural and posthumanist inquiry. As an invitation to rethink how 'truth' is produced by the ontology and epistemology that underpin each method, postqualitative inquiry is sometimes described as the ontological turn in qualitative methodology. This ontological turn has been paralleled by the late twentieth-century development in continental philosophy, especially Foucault's historical genealogy, Derrida's semiotic deconstruction, Deleuze and Guattari's (2004) rhizomatic ontology, Guattari's (1989/2008) three ecologies, Butler's (1990/2006) theory of performativity, Barad's (2003) posthumanist queering, as well as the larger anthropological reflection on the crisis of representation (Clifford & Marcus, 1986). Foucault, Derrida, Deleuze, and others are recognizable signposts and provide a particular canon of theories in the critique of conventional methodology. The question(s) then becomes 'what (or whose) theories?' Taking up St. Pierre's (2014) proposal to 'be-do-live something different' (p. 4), we collectively question whether postqualitative inquiry might begin with philosophy-theories beyond the prevailing ARTICLE HISTORY
International Journal of Qualitative Studies in Education, 2018
Recognizing cognitive imperialism in the emerging postqualitative regime,
we propose a hesitatio... more Recognizing cognitive imperialism in the emerging postqualitative regime,
we propose a hesitation, a perturbation to think the other-than-ness of the
west. Asserting the postqualitative regime as west reinforces hegemonic
epistemological violence; we look to the East and Africa – progenitors of
the west-termed postqualitative regime and seek to privilege the onto–
epistemologies from which these concepts were culturally (mis)appropriated.
More specifically, we explore the southern African philosophy of Ubuntu
and Taoism from the East to transgress west. These oft-western denigrated
indigenous philosophical concepts embody the postqualitative conceptual
(mis)appropriations of entanglement, the inseparability of ontology and
epistemology (onto–epistemology), and an ontological positionality of
immanence – interpenetration – impermanence. Re-conceptualizing the
postqualitative regime, we offer a turn to non-western indigenous ontologies
illuminating African and Eastern philosophies pregnant with multiple
possibilities for living–thinking–being ourselves, postqualitative research,
and the world anew.
A book chapter in Zhang H & Li J.M. (2012). Interpretation of the National Curriculum Standard on... more A book chapter in Zhang H & Li J.M. (2012). Interpretation of the National Curriculum Standard on Elementary School Morality and Life. Beijing: Beijing Higher Education Press.
my committee Chair, who advised me on this journey with much care, great patience and thoughtful ... more my committee Chair, who advised me on this journey with much care, great patience and thoughtful questions which inspired me to think differently; who has read this work countless times, made it readable, and pushed me to think deeply and write clearly. I also would like to thank my committee members Dr. Jacqueline Bach and Dr. Roland Mitchell. Dr. Bach showed me how to be myself without the worries of the "but" thoughts, and how to practically get things done while still holding on to my dream. Dr. Mitchell has welcomed me with his warm hug and thoughtful ideas. I have learned so much from him through public lectures and personal conversations. My thanks also go to Dr. Denise Egea and Dr. Kim Skinner; I had great experiences when taking Dr. Denise's course and co-teaching with Dr. Skinner. Further, Ms.
International Journal of Qualitative Studies in Education, 2018
Recognizing cognitive imperialism in the emerging postqualitative regime, we propose a hesitation... more Recognizing cognitive imperialism in the emerging postqualitative regime, we propose a hesitation, a perturbation to think the other-than-ness of the west. Asserting the postqualitative regime as west reinforces hegemonic epistemological violence; we look to the East and Africa-progenitors of the west-termed postqualitative regime and seek to privilege the ontoepistemologies from which these concepts were culturally (mis)appropriated. More specifically, we explore the southern African philosophy of Ubuntu and Taoism from the East to transgress west. These oft-western denigrated indigenous philosophical concepts embody the postqualitative conceptual (mis)appropriations of entanglement, the inseparability of ontology and epistemology (onto-epistemology), and an ontological positionality of immanence-interpenetration-impermanence. Re-conceptualizing the postqualitative regime, we offer a turn to non-western indigenous ontologies illuminating African and Eastern philosophies pregnant with multiple possibilities for living-thinking-being ourselves, postqualitative research, and the world anew. Interruption as invitation Postqualitative research (Lather & St. Pierre, 2013; St. Pierre, 2011, 2013) offers a critique of the positivist turn and the conventional humanist orientation in qualitative studies, and gestures toward poststructural and posthumanist inquiry. As an invitation to rethink how 'truth' is produced by the ontology and epistemology that underpin each method, postqualitative inquiry is sometimes described as the ontological turn in qualitative methodology. This ontological turn has been paralleled by the late twentieth-century development in continental philosophy, especially Foucault's historical genealogy, Derrida's semiotic deconstruction, Deleuze and Guattari's (2004) rhizomatic ontology, Guattari's (1989/2008) three ecologies, Butler's (1990/2006) theory of performativity, Barad's (2003) posthumanist queering, as well as the larger anthropological reflection on the crisis of representation (Clifford & Marcus, 1986). Foucault, Derrida, Deleuze, and others are recognizable signposts and provide a particular canon of theories in the critique of conventional methodology. The question(s) then becomes 'what (or whose) theories?' Taking up St. Pierre's (2014) proposal to 'be-do-live something different' (p. 4), we collectively question whether postqualitative inquiry might begin with philosophy-theories beyond the prevailing ARTICLE HISTORY
International Journal of Qualitative Studies in Education, 2018
Recognizing cognitive imperialism in the emerging postqualitative regime,
we propose a hesitatio... more Recognizing cognitive imperialism in the emerging postqualitative regime,
we propose a hesitation, a perturbation to think the other-than-ness of the
west. Asserting the postqualitative regime as west reinforces hegemonic
epistemological violence; we look to the East and Africa – progenitors of
the west-termed postqualitative regime and seek to privilege the onto–
epistemologies from which these concepts were culturally (mis)appropriated.
More specifically, we explore the southern African philosophy of Ubuntu
and Taoism from the East to transgress west. These oft-western denigrated
indigenous philosophical concepts embody the postqualitative conceptual
(mis)appropriations of entanglement, the inseparability of ontology and
epistemology (onto–epistemology), and an ontological positionality of
immanence – interpenetration – impermanence. Re-conceptualizing the
postqualitative regime, we offer a turn to non-western indigenous ontologies
illuminating African and Eastern philosophies pregnant with multiple
possibilities for living–thinking–being ourselves, postqualitative research,
and the world anew.
A book chapter in Zhang H & Li J.M. (2012). Interpretation of the National Curriculum Standard on... more A book chapter in Zhang H & Li J.M. (2012). Interpretation of the National Curriculum Standard on Elementary School Morality and Life. Beijing: Beijing Higher Education Press.
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Papers by Shaofei Han
we propose a hesitation, a perturbation to think the other-than-ness of the
west. Asserting the postqualitative regime as west reinforces hegemonic
epistemological violence; we look to the East and Africa – progenitors of
the west-termed postqualitative regime and seek to privilege the onto–
epistemologies from which these concepts were culturally (mis)appropriated.
More specifically, we explore the southern African philosophy of Ubuntu
and Taoism from the East to transgress west. These oft-western denigrated
indigenous philosophical concepts embody the postqualitative conceptual
(mis)appropriations of entanglement, the inseparability of ontology and
epistemology (onto–epistemology), and an ontological positionality of
immanence – interpenetration – impermanence. Re-conceptualizing the
postqualitative regime, we offer a turn to non-western indigenous ontologies
illuminating African and Eastern philosophies pregnant with multiple
possibilities for living–thinking–being ourselves, postqualitative research,
and the world anew.
Books by Shaofei Han
we propose a hesitation, a perturbation to think the other-than-ness of the
west. Asserting the postqualitative regime as west reinforces hegemonic
epistemological violence; we look to the East and Africa – progenitors of
the west-termed postqualitative regime and seek to privilege the onto–
epistemologies from which these concepts were culturally (mis)appropriated.
More specifically, we explore the southern African philosophy of Ubuntu
and Taoism from the East to transgress west. These oft-western denigrated
indigenous philosophical concepts embody the postqualitative conceptual
(mis)appropriations of entanglement, the inseparability of ontology and
epistemology (onto–epistemology), and an ontological positionality of
immanence – interpenetration – impermanence. Re-conceptualizing the
postqualitative regime, we offer a turn to non-western indigenous ontologies
illuminating African and Eastern philosophies pregnant with multiple
possibilities for living–thinking–being ourselves, postqualitative research,
and the world anew.