Yang, C. (2011) - The Quality of Narrative Research

Ching-Jung Yang The Quality of Narrative Research: On a Theoretical Framework for
Narrative Inquiry 195
STUT Journal of Humanities and Social Sciences, November 2011
No. 6 pp.195-241
The Quality of Narrative Research: On a Theoretical
Framework for Narrative Inquiry
Ching-Jung Yang *
Abstract
Narrative inquiry is a research methodology that has been gaining

popularity with social science researchers internationally. However, its
proliferation doesn’t mean narrative inquirers (especially neophytes) are
confident enough using still an “unconventional” and “alternative”
methodology. The doubts and sometimes shocks about narrative inquiry and
the perception they have that narrative inquiry suits less scientific research
projects indicate the need for reinforcing and illustrating the fundamentals of
narrative inquiry. Only when the why of narrative inquiry is explored and
comprehended can a narrative researcher obtain a good understanding of
what narrative inquiry is and how it should be done. This paper is a narrative
researcher’s own search for theoretical rationales for the use of narrative
inquiry. Viewed as a research method, narrative inquiry is to inquire into
narrative ways of knowing. Firstly, the researcher discussed the nature of
narrative and how it is used as a research approach. Secondly, she developed
a theoretical framework regarding narrative knowing, which contains
*
Ching-Jung Yang, Associate Professor, Applied English Department, Southern Taiwan University
Mail：[email protected]
Manuscript：Sept. 26, 2011，Modified：Nov. 28, 2011，Accepted：Nov. 29, 2011
196 STUT Journal of Humanities and Social Sciences, No.6
Constructivist Theory, Humanist Theory, Feminist Theory, and Hermeneutist

Theory, as well as the critical elements concerned, namely Truths, Voices,
Dialogues, and Interpretations. Thirdly, she defended the quality of narrative
research, exploring the criteria claimed to be used. Finally, she discussed
some potential values narrative inquiry specifically has for teaching and
teacher education.
Keywords: narrative inquiry, theoretical framework, narrative and

teacher education
楊晴絨敘說研究的本質：從理論架構談起 197
南台人文社會學報 2011 年 11 月
第六期頁 195-241
敘說研究的本質：從理論架構談起
*
楊晴絨
摘要
不論國內外，敘說研究法在研究方法論上已逐漸獲得重視，尤其是
受到越來越多社會科學研究學者的青睞，譬如護理學、藥學、法律學、
組織學、社會工作學、諮商學、心理治療、教學等。儘管如此，敘說研
究法仍屬於非傳統的另類研究法，特別對經驗不足的研究新手而言，單
純的獲得「什麼」是敘說研究法和「什麼」是敘說研究法的步驟是膚淺
的，唯有對其原理有個「整體」的概念，了解「為什麼」要用敘說研究
法，研究者才能更有自信和能力做出優質的敘說性研究。這篇研究報告
即致力於建構出一個全面性的敘說研究理論架構，作者先探討敘說的本
質，接著提出敘說研究理論架構，以建構主義、人文主義、女性主義和
詮釋主義來支撐敘說研究法的宗旨:「人類經驗中敘說性的知」
，並揭露
出以上各主義間之共通元素來闡明實踐敘說研究法時必需掌握的要素：
真相、聲音、對話與詮釋，進而說明評鑑敘說研究時理應採用的規準，
最後探討敘說研究可以如何應用在教學與師資培訓上。
關鍵字：敘說研究法、理論架構、敘說與師資培訓
*
楊晴絨，南台科技大學應用英語系副教授
電子信箱：[email protected]
收稿日期：2011 年 09 月 26 日，修改日期：2011 年 11 月 28 日，接受日期：2011 年 11 月 29 日
南台人文社會學報第六期
Introduction
Narrative inquiry, or narrative research, is a research methodology that is
growing in acceptance and practice in disciplines such as nursing, medicine,
and law, and especially organizational studies, therapy in health fields, social
work, counselling, psychotherapy, and teaching (Clandinin, 2007, p. xi-xii).
Like other methodologies used by social science researchers, narrative
inquiry “inquires” into or asks questions about and looks for deeper
understanding of particular aspects of life experience. In Taiwan, narrative
inquiry too has been gaining its popularity with researchers since last decade.
By using “narrative inquiry” as the key word to search in the National Digital
Library of Theses and Dissertations in Taiwan, 247 entries were retrieved that
included “narrative inquiry” in the title, key word list, or abstract; 345 entries
were retrieved while using another broader term “narrative research”.
However, the proliferation of narrative research doesn’t mean narrative
inquirers (especially neophytes) are confident enough using still an
“unconventional,” “alternative,” and even in Thomas’s (2011) term
“contested” methodology. Thomas (2011) contends much of the
controversy that remains is the result of naivety about the definition, purpose
and process of, as well as the powerful possibilities offered by, narrative
inquiry as a methodological approach
(http://www.aqr.org.au/conference-2011/135-narrative-inquiry-politics-polem
ics-and-possibilities.html). The dialogue Johncox, Wiebe, and Hoogland
(2009) had about the research potential of storied poems reveals the doubts
and sometimes shocks young narrative researchers have. Likewise, the stance
that narrative inquiry is not a conventional research method and thus suitable
for less scientific research projects doesn’t mean a solid foundation can be
exempted. On the contrary, as narrative inquiry intends to invite the reader to
let “the imagination lead in decoding or understanding” (Johncox, Wiebe, &

Hoogland, 2009), the fundamentals of narrative inquiry should be reinforced
and illustrated so that not only the narrative researcher can become confident
trying out “powerful possibilities,” but the reader is also given a chance to
understand why s/he is expected to use “imagination” while reading a
narrative research report.
It is my supposition that knowing the what and how of narrative inquiry
is definitely insufficient for narrative research to be effective enough to “push
readers out of complacency” (Chase, 2005, p. 671) regarding the experience
in question and even “compel readers to take action” (Richardson, 2000, p.
945). Only when the why of narrative inquiry is explored and understood can
the quality and effectiveness of narrative study be revealed. Efforts to map a
methodology of narrative inquiry have been made, such as Wells (2011),
Clandinin (2007), Clandinin and Connelly (2000), but what is still missing is
a “holistic picture” or a “plot,” a narrative term I would intentionally use, that
“tells” the why of narrative inquiry. This paper, like Chase’s (2005) search for
multiple lenses, is an attempt to develop theoretical rationales for narrative
inquiry through my own lenses so as to present a “holistic” picture that is
essential to the practice of narrative inquiry.
This paper consists of four parts. The first part aims to identify narrative
inquiry via a discussion on the nature of narrative. The second part intends to
present a theoretical framework for narrative inquiry by weaving together
those theories concerned and to illustrate the critical elements attended while
conducting a narrative study. The third part focuses on the criteria used to
defend the quality of narrative research based on the theoretical framework.
The last part attends to the potential values narrative inquiry specifically has
for teaching and teacher education.
Narrative Inquiry
Narrative
To raise the question of the nature of narrative is to invite reflection on
the nature of humanity itself (White, 1981). The following are some basic
features of narrative extending from humanity.
As primary act of mind. Narrative is a vital human activity and it crosses

all boundaries. As Roland Barthes remarked, narrative “is simply there like
life itself… international, transhistorical, transcultural” (White, 1981, p. 1).
Barbara Hardy regards narrative in its most fundamental form
as a primary act of mind transferred to art from life…. For we

dream in narrative, remember, anticipate, hope, despair,
believe, doubt, plan, revise, criticize, construct, gossip, learn,
hate and love by narrative. In order really to live, we make up
stories about ourselves and others, about the personal as well
as the social past and future. (cited in Rosen, 1987, p. 13)
As life story. Based on Barbara Hardy’s assertion, humans live by

narrative and “make up stories” to live. In other words, narrative is life story.
In fact, many researchers use the terms story and narrative interchangeably.
From Western humanistic view, the characteristic that clearly sets humanity
apart from other beings (mineral, plant, and animal) is self-awareness. This
self-awareness is seen as the ability to think and to know: “I think, therefore,
[I know] I am.” “Know” and “narrate” have a common origin in the
Indo-European “nga” (http://dictionary.reference.com/browse/narration). To
know and to narrate, therefore, are intimately related human actions. Through
narrative we find ourselves in the process of reconstructing our experiences,
as Barbara Hardy would say, composing a “life story.” Humans are

storytelling organisms whose individual and social lives can be seen as a
series of stories, as Connelly and Clandinin has ascertained since two decades
ago (1989, 1990, 2000). As such, narrative is viewed as a language of
possibility which dissolves the boundary between fact and fiction (Rosen,
1987). Gordon Wells bluntly points out, “The power of stories is to create
possible or imaginary worlds through words” (cited in Schaafsma, 1993, p.
35).
As life history. Humans as storytelling organisms live not only
individual storied lives (“make up stories about ourselves, the personal past
and future”) but also social storied lives (“make up stories about others, the
social past and future,” Barbara Hardy would say). Narrative is a story of life
history. A Chinese philosopher, Hsun-Kwang1, proposed that human beings
are different from animals because they have the ability to distinguish right
from wrong. He also said, “Mineral has vesicle and no life; plant has life and
no consciousness; animal has consciousness and no morality and justice;
human, having not only breath [vesicle], life, consciousness, but also
morality and justice is, therefore, the highest level of beings.” With this
Eastern view, the ability of individuals to make moral judgments illuminates
and emphasizes humans as social beings. Narrate, used profoundly in
Chinese, is 敘述 (Hsu-Shu). Hsu means to describe, to express, and to
evaluate. Shu means to explain and to expound
(http://www.tigernt.com/cgi-bin/ecdict.cgi). Thus, narrative is what is
described, expressed, explained, expounded, and evaluated by giving details.
It is the attention to “giving details,” together with the fact that humans are
social beings, that makes narrative life history. In this sense, narrative is
1
「水火有氣而無生，草木有生而無知，禽獸有知而無義，人有氣、有生、有知，亦且
有義，故最為天下貴也。」
《荀子‧王制》。
context-sensitive and root searching.
Narrative: human experience and meaning making
Narrative, viewed as life history, is the language of past-oriented social

existence. Viewed as life story, narrative is the future-oriented language of
possibility. As a primary act of mind, narrative is the present-oriented
language of understanding. Therefore, narrative defined by nature is both
human experience and the meaning making (Polkinghorne, 1988; Rosen,
1987), of and for, the past, the present, and the future.
Narrative inquiry
Based on the nature of narrative already discussed, using narrative as a
research methodology means to study the ways humans experience the world
and how they make meaning out of their experience. In discussing the
narrative method, Connelly and Clandinin (1990) explain that they call the
“phenomenon ‘story’ and the inquiry ‘narrative.’ Thus, we say that people by
nature lead storied lives and tell stories of those lives, whereas narrative
researchers describe such lives, collect and tell stories of them, and write
narratives of experience” (p. 2).
In response to the disagreement on the origin and definition of narrative
inquiry noted by some researchers, Clandinin and Huber (2010) suggest that
there is indeed some agreement on the definition, contending that
Narrative inquiry, the study of experience as story…is a way

of thinking about experience. Narrative inquiry as a
methodology entails a view of the phenomenon. To use
narrative inquiry methodology is to adopt a particular view of
experience as phenomenon under study.
Similarly, narrative inquiry as a research method is, in Van Manen’s

(1990) terms, “hermeneutic phenomenology”:
… it is a descriptive (phenomenological) methodology

because it wants to attend to how things appear, it wants to let
things speak for themselves; it is an interpretive (hermeneutic)
methodology because it claims that there are no such things
as uninterpreted phenomena. The implied contradiction may
be resolved if one acknowledges that the (phenomenological)
“facts” of lived experience are always already meaningfully
(hermeneutically) experienced. Moreover, even the “facts” of
lived experience need to be captured in language (the human
science text) and this is inevitable an interpretive process. (p.
180-181)
The idea of “language” used to capture the meaning of experience

echoes Polkinghorne’s view of narrative in the context of narrative inquiry.
“Narrative refers to a discourse form in which events and happenings are
configured into a temporal unity by means of a plot,” specified Polkinghorne
(1995, p. 5). As such, he (1988, 1995) calls attention to the two primary types
of narrative research: descriptive/analysis of narratives and
explanatory/narrative analysis. Descriptive narrative research mainly
addresses the question of “what?” Researchers collect stories as data and use
paradigmatic analytic procedures to produce taxonomies and categories out
of the common elements across the database. Explanatory narrative research
addresses the question of “why?” Researchers gather events and happenings
as data and use narrative analytic procedures to produce explanatory stories.
Between these two types of narrative research, Polkinghorne encouraged
more researchers to engage in the narrative analysis type since that kind of
knowledge acquired by analysis of narratives is “abstract and formal, and by

necessity, underplays the unique and particular aspects of each story” (p. 15).
He argues, “reflectiveness and consciousness” are a must in explanatory
narrative research (1988, p. 170). I find this to be resonant with Chinese
profound meaning of narrative (i.e., attending explanation in detail).
However, Clandinin and Huber (2010) point out three
dimensions--temporality, sociality, and place--that need to be simultaneously
explored in undertaking a narrative inquiry. They urge narrative researchers
to acknowledge that events under study are in temporal transition, to attend to
both personal conditions and social conditions, so they will not subtract
themselves from the inquiry relationship, and to recognize that all events take
place in some place. The knowledge developed from narrative inquiries is
textured by particularity and incompleteness; knowledge that leads less to
generalizations and certainties and more toward wondering about and
imagining alternative possibilities.
Therefore, a close research relationship, one “akin to friendship”
(Connelly & Clandinin, 1990, p. 4) is required. In other words, a sense of
equality is of great importance and it is also important that both feel cared for.
Connelly and Clandinin (1990, 2000) argue that narrative inquiry should be a
collaborative process where, as Witherell and Noddings (1991) explain,
“through telling, writing, reading, and listening to life stories—one’s own and
others’—those engaged in this work can penetrate cultural barriers, discover
the power of the self and the integrity of the other, and deepen their
understanding of their respective histories and possibilities” (p. 4). That is, a
narrative inquirer needs to encourage both “voices” of the participant and the
researcher himself or herself to be heard.2
2
This is a point particularly supported by feminist theory and will be elaborated in the next
section.
Data for a narrative study can come from various sources: field notes of
individual or shared experiences, journals, interview transcripts, observations,
storytelling episodes, letter writing, autobiographical writing, documents
such class plans, newsletter, etc. Whatever the data sources are, the data are
diachronic data. “The data describe when events occurred and the effect the
events had on subsequent happenings,” explains Polkinghorne (1995, p. 12).
It is the diachronic data narrative researchers collect that make narrative
inquiry unique and different from other qualitative research in which
synchronic data, short of the historical and developmental dimension, are
used (Polkinghorne, 1995).
To sum up, narrative inquiry is used as a research methodology to allow
the inquirer/researcher and readers to enter into the experiences of others and
serves as a starting point for understanding, interpretation, and imagination.
Theoretical Rationales for Narrative Inquiry
The study of narrative is of interest to disciplines as diverse as literary

criticism, philosophy, anthropology, theology, linguistics, art, psychology,
drama and history. Thinking about the problem of narrative has moved
beyond the province of the “aesthetic” in poetic, dramatic or fictional
narrative to the exploration of the role of narrative in social and psychological
formations, particularly in the formation of value and cognition (Mitchell,
1981).
In terms of cognitive functioning, narrative inquiry aims to produce
knowledge of human experience. It is viewed as a research method to inquire
into “narrative ways of knowing.” The following is the framework regarding
narrative knowing which I have constructed to manifest the theoretical
rationales for narrative inquiry as well as the critical elements concerned.3
Constructivist Theory
As a research methodology, narrative inquiry is supported by
constructivist foundations, as suggested by Mildon (1992):
The basic tenet of “constructivism” is that knowledge is a

“constructed reality” whereby we impose meaning upon the
actual world in ways that seem familiar and
“understandable,” in ways that “fit” what we understand
already. This creates two worlds, the actual world and the
“constructed world,” separate entities, but it is only the
constructed world that we can claim to “know.” This world
“which is constructed is an experiential world that consists of
experiences and makes no claim whatsoever about truth in
the sense of correspondence with an ontological reality.” (p.
3
Long quotes from respective theorists are intentionally presented to make their “words”
apparent, and to justify the relationally constructed framework.
34, emphasis in original)
The constructivist view has altered the previously unshakable

acceptance of the positivistic world view. It also has been a cornerstone for
qualitative research of which narrative inquiry is a part. Rosenwald and
Ochberg (1992) suggest several developments that may explain the
“interpretive turn” in social science. The first development is the loss of faith
in the empiricist view. Specifically, the theory-free observation base is no
longer a credible supposition (p. 2). Social theorists are thus said to “concoct
stories, if only implicitly, whenever they conceptualize human experience and
behavior” (p. 3). Secondly, the study of narrative has acquired a new
hermeneutic self-consciousness and transformed theories of criticism and
history. The relation between accounts of the world and the world of which
scholars give us account is no longer treated as simply representational,
mimetic. Therefore, the development of all knowledge of the world must be
shown not by a graph approaching the asymptote of truth but by a story
relating the instigating problematics to the concepts, models, interpretations,
plots, and theories put forward. The third source of the interest in narrative
accounts stems, Rosenwald and Ochberg believe, from the struggle for the
rights of the disenfranchised, such as women’s movement, etc. (p. 3).
Narrative Truths
All autobiographic memory is true.
It is up to the interpreter to discover
in which sense, where, for which purpose.
~Luisa Passerini~
(cited in Personal Narratives Group, 1989, p. 261)
From the constructivist view, plural truths or multiple realities are the
result of the telling, retelling, living and reliving of stories. Schafer (1981)
points out that humans are forever telling stories both about themselves and
others that are “life historical” or autobiographical. However, these may not
always reflect events as they actually were. “We change many aspects of
these histories of self and others as we change, for better or worse, the
implied or stated questions to which they are the answers” (p. 31). With this
in mind, therefore, “Narrativist researchers set out their narrative purposes
and set out an appropriate context and then counsel readers to play the
believing game [a process of self-insertion in the other’s story as a way of
coming to know the other’s story and as giving the other voice] to ascertain
the truth of the story. Readers assuming this way of participating in the
narrative experience of another must be prepared to see the possible
meanings there are in the story and, through this process, come to see
possible other ways of telling their own stories” (Clandinin and Connelly,
1989, p. 18). Whether life accounts correspond with external reality or not is,
to a great degree, decided by the individual. Peshkin (1985) asserts,
My ideas are candidates for others to entertain, not

necessarily as truth, let alone Truth, but as positions about the
nature and meaning of a phenomenon that may fit their
sensibility and shape their thinking about their own inquiries.
(cited in Connelly & Clandinin, 1990, p. 8)
A common concern among narrative researchers is “How do we know if

the subject is telling the truth?” Wiersman (1988) provides a good answer to
this question. “The person being interviewed tells us some sort of truth about
himself or herself when he or she tells anything at all—that is, he or she gives
us true data about something if we have but the wit to interpret it” (p. 205).
After all, a storied construction of reality has less to do with facts and more to
do with meaning. Similarly, Peshkin (1988) contends that it is imperative for
narrative researchers to “assert that their ideal is to achieve objectivity” (p.
17). Therefore, researchers should systematically seek out their subjectivity
while their research is actively in progress, not retrospectively when the data
have been collected and the analysis is complete.
Humanist Theory
I would like to share a story from The Zen Talk #100:
Two monks are arguing in front of a temple, both facing up to

a flag. One said, “Look, the flag is flying!” The other argued,
“No, it’s the wind!” Here comes Master. Hearing their
argument, Master said to the two monks, “You both are
wrong. Neither the wind nor the flag is moving. It’s your
mind that is floating.”
This story elucidates two points. First, truth is in the eyes of the
beholder and is rooted in every individual experience. Second, the ideal of
achieving an objectivity truth as promoted by Peshkin is desirable. The
Master is Master because he has, in Pagano’s (1991) terms, “the desire to
ignore” (p. 201) the objectivity and paradoxically obtains the objective truth.
Narrative truth and intersubjectivity is related to personal knowledge based
on humanist theory.
Humanist learning theorists emphasize that a person’s perceptions
which are centered in their own experiences effect what they think they are
capable of becoming. In the humanist view, knowledge is gained through
experience and is relative to the individual. In his theory of personal
knowledge, Polanyi (1958) explains how constructing knowledge requires a

reciprocal process whereby the individual takes meaning from an experience
or idea while simultaneously giving the experience or idea personal meaning.
The emphasis Polanyi places on reciprocal relationships between explicit and
tacit knowledge, and subsidiary and focal awareness, incorporates the idea of
negotiations between knowledge and awareness. This process is crucial if
knowledge is to be integrated with personal knowing. “We can see then how
the extension of this progression to an examination of the knowledge of
another person. . . places us in a situation. . . [where]. . . the critical
examination of this knowledge will become a critical reflection on our own
knowledge” (ibid., p. 373). These series of negotiations lead to reflection,
bringing the individual to ever new and deeper understanding.
It is plausible to say that this process of negotiating between knowledge
and awareness is the process of translating knowing into telling. White (1981)
sees the impulse to narrate as the natural way in which humans report on the
way things really happened, viewing narrative as “a solution to a problem of
general human concern, namely, the problem of how to translate knowing
into telling” (p. 1). In other words, narrative becomes a channel or serves as a
starting point through which one’s implicit knowledge is called up front and
turned into explicit personal knowledge.
The proponents of narrative as a research method recognize that humans
are storytelling organisms who, individually and socially, lead storied lives
(Connelly & Clandinin, 1990, 2000). They heighten awareness of the
narrative nature of knowing and the place of story in teachers’ development
and understanding of practice. “Experience is what we study, and we study it
narratively because narrative thinking is a key form of experience and a key
way of writing and thinking about it” (Clandinin & Connelly, 2000, p. 18). It
is this fidelity to persons, to both the researched and the researcher, that
legitimizes the use of narrative inquiry as a research method. It is especially
suitable when a deeper and genuine understanding constitutes the research
purpose, since understanding is a mutual process (even for self-understanding,
such as autobiographical narrative research).
Voices
The translation from knowing into telling emerges as “voice,” which in
Bakhtin’s terms, is “the speaking personality, the speaking consciousness”
(cited in Wertsch, 1991, p. 51). Morris (1994) further explains Bakhtin’s
concept of voice as speech with “a particular ‘intonation’ or ‘accentuation’,
which reflects the values behind the consciousness which speaks. . . . To
listen to other’s voice means to subject that voice to a ‘refraction’, in such a
way that what is produced constitutes a ‘reaccentuation’ of the original
voice” (p. 251-252). Britzman (1990) succinctly defines voice as
. . . meaning that resides in the individual and enables that

individual to participate in a community. . . . The struggle for
voice begins when a person attempts to communicate
meaning to someone else. Finding the words, speaking for
oneself, and feeling heard by others are all a part of this
process. . . . Voice suggests relationships: the individual’s
relationship to the meaning of his/her experience and hence,
to language, and the individual’s relationship to the other,
since understanding is a social process. (cited in Clandinin et
al., 1993, p. 2)
In order to hear clearly what is being said, rather than hearing what the
researcher anticipates will be expressed, a narrative researcher withholds
his/her own biases, preconceptions, and expectations. It means taking on a

position of respectful curiosity, prompting open sharing in such a way that the
researcher doesn’t overstructure and guide the conversation, but instead
allows participants to tell their own stories in their own unique ways. No
matter how difficult this is, a narrative researcher makes efforts to surrender
control and a position of authority. By doing so, the voices of the researched
and the researcher can be heard carefully, attentively, and analytically.
Similar to the authority shift, voice as a term is often used “against the
background of a previous silence, and it is a political usage as well as an
epistemological one” (Elbaz, 1991, p. 10). Similarly, Freire (1970) contends
that every human being, no matter how “ignorant” or submerged in the
“culture of silence” he/she may be, is capable of looking critically at his/her
world in a dialogical encounter with others. Provided with the proper tools
for such encounter, he/she can gradually perceive his/her personal and social
reality as well as the contradictions in it. Furthermore, he/she can become
conscious of his/her own perception of that reality and deal critically with it.
In this sense, narrative inquiry provides a tool for rehumanization, a chance
to create the space for all human’s voices to be heard. The voice of the silent
oppressed, in particular, has a root in feminist theory.
Feminist Theory
Narrative research approach is aligned with feminist research (Connelly
and Clandinin, 1990; Witherell & Noddings, 1991; Elbaz, 1991; Carter,
1993). Stories or narratives give special voice to the feminine side of human
experience—to the power of emotion, intuition, and relationships in human
lives. In Women’s Ways of Knowing, Belenky et al. (1986) write about the
different ways of knowing—connected knowing—that women more likely
than men have used as their dominant approach of thinking and learning.
Women have learned to value subjective ways of knowing, such as listening

to a personal inner voice, or intuitively knowing a truth. Subjective knowing
has been belittled by society, neglected entirely in our institutions and
determined to be of lesser value in most of our schools. Whatever way of
knowing is used, the development of a sense of voice, mind, and self are
intricately interwoven for women and are inseparable, according to Belenky
and her colleagues.
Feminist ways of knowing are concerned with women’s personal
empowerment. Likewise, narrative research is attentive to dialogue as a way
to have voices heard.
Dialogues
Bakhtin’s view of dialogism provides the theoretical underpinnings for
the collaborative aspect in narrative research. Bakhtin, a philosopher and
social linguist out of a psychology tradition, ascertains that “Any true
understanding is dialogic in nature” (Morris, 1994, p. 11; Wertsch, 1991, p.
54).
Like all of Bakhtin’s ideas, dialogism eschews simple, dichotomous,
either/or distinctions. Morris (1994) explains, “Dialogue is perhaps the basic
trope in all of Bakhtin’s thought. There is no existence, no meaning, no word,
or thought that does not enter into dialogue or ‘dialogic’ relations with the
other, that does not exhibit intertextuality in both time and space” (p. 247). In
other words, multiple authorship is a necessary fact about all texts, written or
spoken. According to Bakhtin, meaning can come into existence only when
two or more voices come into contact: when the voice of a listener responds
to the voice of a speaker (Wertsch, 1991). His emphasis is on the shared
meaning involved in the communication. As Schaafsma (1993) reminds us,
“We have to ask ourselves not which version of ‘truth’ is correct, but how do
we negotiate between competing versions in such a way that we might retain

the characteristic or experience—and ‘common’ knowledge—as complex
and perhaps even conflictual. Story is one key component of the art of
conversation which is community making" (p. xxiii).
Hermeneutist Theory
Along the lines of shared meaning making, the hermeneutic position
emphasizes that life and story are only meaningful in and through mutual
interaction (Widdershoven, 1993). From a hermeneutic perspective, life is
human experience in the world. And life has an implicit meaning, which is
made explicit in stories. Therefore, life and story are internally related.
Widdershoven (1993) elaborates:
. . . stories are based on life, and life is expressed, articulated,

manifested and modified in stories. Stories make explicit the
meaning that is implicit in life as it is lived. . . . Thus stories
are interpretations of life in which the meaning of life is
spelled out, in very much the same way as the meaning of a
text is spelled out in a literary interpretation. In telling stories
we try to make sense of life, like we try to make sense of a
text when we interpret it. (p. 9)
The term “hermeneutics” means “the art and science of interpretation.”

It has been extended to cover all processes of interpretation that mediate
between and incorporate different cultural and historical meanings and
traditions. Texts and symbolic meanings are analyzed in their cultural and
historical context with a view to applying or extending the meanings and
traditions. The interpreter is concerned not just with the “objective meaning”
of ideas or symbols but also with what they have to say to us. As a tool of
inquiry, hermeneutics acknowledges the prejudices and fore-knowledge of

the investigator in the interpretation, drawing on these directly to interpret the
data. In this sense, hermeneutists are “constructing the ‘reality’ on the basis of
their interpretations of data with the help of the participants who provided the
data in the study” (Eichelberger, cited in Patton, 1990, p. 85). Therefore,
researchers report the processes of their search, record the total trail of inquiry,
and indicate the means by which sources were sought out, and material
extracted.
Like feminist research which emphasizes “connected knowing,”
hermeneutic inquiry has a characteristic of “openly dialogical nature: the
returning to the object of inquiry again and again, each time with an increased
understanding and a more complete interpretive account” (Packer, 1985, p.
1091). That is, the interpretive process has been shifted from a researcher’s
interpretation of observed data to one of a mutual researcher-participant
reconstruction of meaning in action.
Interpretations
The concept of interpretation is central in hermeneutist theory.
Grounded in hermeneutics, narrative inquiry relies on the interpretation from
which an understanding is obtained. Therefore, the theories of interpretation
will help shed light on narrative analysis.
There are three theories of interpretation that may all be called
hermeneutic. 1) Collingwood sees interpretation as a way of getting access to
the point of (historical) thoughts and actions so that stories help us to
recapitulate our past experiences and actions. 2) According to Gadamer,
interpretation involves a dialogue that is interested in the truth of the text so
that stories help us to express the unity of our lives and thus to create our
identity. 3) Derrida says that interpretation is a process of citation so that in
stories experience is transferred to new contexts, and stories thus articulate

the intertextuality of life (Widdershoven, 1993, p. 18-19). Accordingly, the
individual narrative researcher adopts different interpretative strategies on the
basis of his or her inquiry purpose. For example, Denzin (1989) presents
three interpretive formats: from the subject’s point of view (narratives are
presented without the researcher’s interpretation), subject produced
autobiographies (the text becomes the data for interpretation), and making
sense of an individual’s life (the subject’s life is interwoven with the
researcher’s interpretations of that life).
In order to understand and interpret the meaning of another’s words,
Bakhtin suggests, we have to ask and answer two interrelated questions:
“Who precisely is speaking, and under what concrete circumstances?”
(Tappan, 1991, p. 15; emphasis in original). This goes to the core of narrative
knowing.
Narrative knowing: Translating telling into knowing
What does a narrator learn in the art of narrating? How does the
storytelling process of sharing stories and the knowledge around those stories
become a learning experience? These two questions are the fundamental
quest of a narrative inquirer. For Bakhtin, a person develops an ideological
self through an internally persuasive discourse (retelling in one’s own words)
and an authoritative discourse (reciting by heart). The internally persuasive
discourse has been affirmed through the assimilation of “the everyday rounds
of our consciousness. . . half-ours and half-someone else’s” (Tappan, 1991, p.
17). Authoritative discourse is external and demands that we acknowledge it.
The authoritative word is located in a distanced zone,

organically connected with a past that is felt to be
hierarchically higher. . . . Its authority was already
acknowledged in the past. It is a prior discourse. It is

therefore not a question of choosing it from among other
possible discourses that are its equal. It is given (it sounds) in
lofty spheres, not those of familiar contact. Its language is a
special language. It can be profaned. It is akin to taboo. (cited
in Tappan, 1991, p. 16)
This recognition of the process by which an individual internalizes and

assimilates the words of others helps us in the “process of selectively
assimilating others’ words” (Tappen, 1991, p. 16). As a result, we may
discover some “embryo narratives” (Rossen, 1987, p. 37) and make
storytelling “discovery learning” (ibid., p. 35). Rosenwald and Ochberg
(1993) also believe that it is the teller in particular who has the potential to be
transformed through his or her tales:
. . . the stories people tell about themselves are interesting not

only for the events and characters they describe but also for
something in the construction of the stories themselves. How
individuals recount their histories—what they emphasize and
omit, their stance as protagonists or victims, the relationship
the story establishes between teller and audience—all shape
what individuals can claim of their own lives. Personal stories
are not merely a way of telling someone (or oneself) about
one’s life, they are the means by which identities may be
fashioned. It is this formative—and sometimes deformative
power of life stories that make them important. (p. 1)
Moreover, the distinction between authoritative discourse and internally

persuasive discourse provides a helpful guide to interpreting interview texts
(stories): it is possible to distinguish between a text in which a speaker speaks

primarily in authoritative discourse and one in which a speaker speaks
primarily in internally persuasive discourse. Narrative researchers should be
mindful of “Who is doing the speaking?” and “Who is being addressed?”
(Wertsch, 1991, p. 53).
This “heteroglossia” idea of Bakhtin (which literally means
“different-speech-ness” and refers to discursive and multiple perspectives;
Morris, 1991, p. 248) echoes the constructivist view of knowledge as a
“constructed reality,” and both validate narrative ways of knowing. Bruner
(1986) proposes two modes of thought, each distinctive in its ordering of
experience and construction of reality. One is the paradigmatic mode which is
used in the formal sciences, logical reasoning, and searches for universal
truths. The second mode is narrative understanding. The narrative mode is
concerned with the explication of human intentions in the context of action.
Polkinghorne (1988) refers to this as the search for “the changing directions
and goals of human action” (p. 17). Bruner (1986) goes on to conclude that
his purpose is
to explore some of the ways in which we create products of

mind, how we come to experience them as real, and how we
manage to build them into the corpus of a culture as science,
literature, history, whatever. . . . to make the strong case that it
is far more important, for appreciating the human condition,
to understand the ways human beings construct their
worlds. . . than it is to establish the ontological status of the
products of these processes. For my central ontological
conviction is that there is no “aboriginal” reality against
which one can compare a possible world in order to establish
some form of correspondence between it and the real world.

(p. 45-46)
Pllkinghorne (1988) provides an encompassing and concise history of

how “narrative knowing” evolved through a long line of philosophers
searching for a unified explanation of life events, of historians looking to the
epistemological problems of truthfulness, and of later analytical philosophers
seeking methods that would produce “real” knowledge (p. 67). Part of the
process of knowing experience involved moving through the act of
“narratizing” personal encounters to “making story.” To “narratize,” as White
(1981) calls it, is to substitute, ceaselessly, meaning for the straightforward
copy of the events recounted or encountered. And this is translating telling
into knowing.
To sum up, the fundamental quest of narrative inquiry: narrative
knowing is supported by Constructivist Theory, Humanist Theory, Feminist
Theory, and Hermeneutist Theory. The common element extracted from
theories: Truths, Voices, Dialogues, and Interpretations are what need to be
considered while practicing narrative inquiry.
Quality of Narrative Research
A painter takes the sun and makes it into a yellow spot.

An aritist takes a yellow spot and makes it into a sun.
~ Pablo Picasso ~
A narrative researcher, like an artist, works very closely with the

participants—observing carefully, communicating intensively, feeling
sincerely—so as to “create a text” (Eisner, 1991, p. 21) which is itself
presented as a written narrative. Linking narrative inquiry to art making,

Blumenfeld-Jones (1995) establishes the importance of connections between
reality (objects) and interpretation (art forms or narratives). He argues that
fidelity and believability are appropriate for judging both art and narrative
inquiry.
As a work of art again and again catches people’s eye, so does a good
narrative text have such an invitational quality. An inviting research story
must be a plausible one: it must be believable and tend to ring true. If a reader
can say “I can see that happening,” the story has “plausibility,” or
“apparency” (Connelly and Clandinin, 1990, p. 8). Polkingorne (1988, 1995)
sets down the criteria for descriptive and explanatory narrative research.
Descriptive narrative research needs to reach the specific criterion of
“accuracy.” The transcripts of interview materials must be available to
readers so that they can follow the researcher’s move from data to
interpretation. For explanatory narrative research, it needs to have
“coherence” which carries with it “intelligibility” and “explanatory power” as
the evidence to support the conclusions. It produces “likelihood,”
“verisimilitude,” “meaningfulness” and “importance,” and has
“dependability” of the data for “trustworthiness.” Usually, these criteria can
be taken care of through triangulation (comparing data from one source with
data from another source), peer examination (agreement among competent
others), or an audit trail (the investigator describes in detail how data were
collected, how categories were derived, and how decisions were made
throughout the inquiry) (Patton, 1990; Eisner, 1991; Merriam and Simpson,
1995).
Like a work of art that often implies a deeper meaning, a good narrative
study expresses more than it says. This is the power of stories—“to direct and
change our lives” (Noddings, 1991, p. 157). To claim this power, the research
story must have “referential adequacy: the expansion of perception and the
enlargement of understanding” (Eisner, 1991, p. 113). The end result of
narrative research may be “working hypotheses—hypotheses that reflect
situation-specific conditions in a particular context” and “reader or user
generalizability” (Merriam and Simpson, 1995, p. 103). It is not up to the
researcher to speculate how findings can be applied to other settings. It is up
to the consumer of the research. According to Eisner (1991), the aim of
artistic approaches to research, such as narrative inquiry, is to try to locate the
general in the particular and to shed light on what is unique while at the same
time conveying insights beyond the particular. This idea of “particularity”
reveals the unique feature of narrative inquiry. Using research on pedagogy as
an example, Van Manen (1990) states,
Pedagogical theory has to be theory of the unique, of the

particular case. Theory of the unique starts with and from the
single case, searches for the universal qualities, and returns to
the single case. The educational theorist, as pedagogue,
symbolically leaves the child—in reflective thought—to be
with the child in a real way, to know what is appropriate for
this child or these children, here and now. (p. 150, emphasis
mine)
This quality of “utility” or “pragmatism” is especially critical for

research on and with practitioners because the “reflective turn” of narrative
researchers carries with it an attention to make the study of practice useful to
practitioners (Schon, 1991, p. 348). Pondering over the quality of narrative
studies of teaching and teacher education, Gomez (2000) argues that fostering
such storytelling aimed at changed classroom practices is not enough, instead

“a genealogy of context” should be created. Therefore, she proposes judging
such studies by their efficacy in 1) helping researchers and their participants
to locate themselves in socially, politically, culturally, and historically
constructed contexts, 2) helping to develop and support cultural critique, 3)
helping to understand how to catalyze and sustain collaborative social action
among teachers, students, and families, and 4) helping teachers to work with
students and their families toward greater learning. Overall, researchers who
adopt a practical approach are concerned with the criterion of what Kvale has
called “pragmatic validation” of findings:
… the intended audience can see new relations and answer

new but relevant questions. Validity comes to depend on how
the data are used by the intended audience…. A main
conclusion is that there is no validity of the interview
[qualitative] methods as such; it is the results of an interview
[qualitative] study which must be validated in a concrete
situation. (cited in Patton, 1990, p. 484, emphasis in original)
Related to the quality of “promise” for practice is Van Manen’s (1990)

conviction that the research story must have “a dialogic
textuality—methodological requirements that render a human science text, a
certain power and convincing validity” (p. 151). He goes on to give four
criteria.
1) The text needs to be oriented. That is, researchers need to be
oriented to research and writing an awareness of the relation between content
and form, speaking and acting, text and textuality. Mishler (cited in Clandinin
and Murphy, 2007) also encourages narrative inquirers to make visible in
their research texts the process by which they chose to foreground particular
stories. Taking a step further, Schon (1991) cautions researchers to be aware
of their “underlying stories”—the fundamental messages or argument they
seek to communicate through the telling of a manifest story. He suggests that
researchers even construct an underlying story to be “as alert to the stories
not told as to those that are” (p. 346), thus avoiding “the Hollywood plot, the
plot where everything works out well in the end” (Connelly and Clandinin,
1990, p. 10). Connelly and Clandinin have never stopped advising
researchers to watch for “narrative smoothing,” which is the process of
leaving some stories out or obscuring others in order to have the narrative
turn out well in the end (1990, 2000). Gomez (2000) also cautions that
researches and readers carefully consider in whose service stories are told,
recorded, and published. In other words, researchers must include the
multiple “I’s” that have been involved in the telling of stories, and the “I’s” of
the various characters who are given voice within the story. I find all these
echo the Master’s wisdom in the Zen story I told earlier: striving for
objectivity by “having the desire” to ignore it!
2) The text needs to be strong. Van Manen (1990) explains when
educational researchers try to gain clarity about a certain notion, they should
use their orientation as a resource for producing pedagogic understandings,
interpretations, and formulations, and strengthen this resource in the very
practice of this research.
3) The text needs to be rich. A rich and thick description is concrete,
exploring a phenomenon in all its experiential ramifications.
4) The text needs to be deep. Rich descriptions which explore the
meaning structures beyond what is immediately experienced gain a
dimension of depth. Van Manen uses Marcel’s idea of “the secret,” of what is
beyond the ordinary to refer to the notion of depth. He argues that to present
research by way of reflective text is not to present findings, but to do a
reading (as a poet would) of a text that shows what it teaches. One must meet
with it, go through it, encounter it, suffer it, consume it and, as well, be
consumed by it (Van Manen, 1990, p. 151-153).
Since narrative inquiry usually combines with a research design of case
study, the following criteria suggested by Lincoln and Guba to assess the
quality of case study reports can as well be applied to narrative research. I
find they serve as a good synthesis. 1) resonance: reflect the multiple realities
constructed by the respondents in the inquiry, reject generalizability, display
and take account of the value influences, and demonstrate conscious
reflexivity. 2) rhetoric: relevant to assessing the form, structure, and
presentational characteristics of the case study, such as narrative power,
creativity and persuasive force. 3) empowerment: the ability of the case study
to evoke and facilitate action on the part of readers; what action steps are
indicated by the inquiry should be made clear. 4) applicability: the extent to
which the case study facilitates the drawing of inferences by the reader that
may have applicability in his or her own context or situation; the importance
of “thick description” as making clear levels of meaning (cited in Somekh,
1993).
Interpretive work, such as narrative inquiry, is a divergent task, requiring
a style open to exploration and free from the need for specific and certain
answers. It is methodologically open and ambiguous and thus requires a
confidence that one (both the researcher and researched) has done sufficient
exploration to present an understanding of self and of each other. If the work
is to produce succinct and useful findings (such as studies of practitioners),
the inquiry needs to be continually guided and focused toward that which
will be understood broadly. That is, the study must be strategic as well as
thorough. Wiersman’s (1988) profound insight rings true: it depends on the
researcher’s “wit” to do the work-- to create a work of narrative art.
Narrative Inquiry as A Language of Possibility
in Teaching and Teacher Education
Let me start this section with the story of “The magic triangle” my
elementary math teacher demonstrated. On the blackboard, she first put a dot.
Then she put another dot and showed us two dots make a single line. Then
she added another dot away from the line and connected it with the two dots.
“Ta Da! This is the magic triangle. In this triangle, we have three dots and
three lines. We have ‘dot’ and ‘line’ both!”
A triangle is more impressive than a dot or a line can be. A triangle is a
bigger and more detailed picture—including both dots and lines. The magic
of triangle is also the magic of narrative. They both show a holistic picture
which tells us more, impresses us more deeply, so that we know more. They
both “provide a format into which experienced events can be cast in the
attempt to make them comprehensible, memorable, and sharable” (Olson,
1990, cited in Carter, 1993, p. 7). Furthermore, the recognition that humans
use narrative structure as a way to organize the events of their lives and to
provide a scheme for their own self-identity is of importance for personal
change and growth (Polkinghorne, 1988). Therefore, the use of narrative as
an inquiry tool has important implications for teaching and teacher education.
Storytelling as Curriculum
The “liberation of the narrative genius of humankind” (Rosen, 1987, p.
19) has given rise to educational change toward more learner-centered,
participatory, or Whole language, allowing “the heuristic of narrative [to]
come into its own and the narrative mode of meaning which runs so freely in
the veins of the vernacular [to] be heard in the classroom” (ibid., p. 18). The
fundamental belief of such change is that learners (adult, children and
adolescents)—their characteristics, aspirations, backgrounds, and
needs—should be at the center of instruction. This belief also implies that the
relationship between the teacher and learners is collaborative. That is, it is a
partnership learning.
Partnership learning, however, often creates more confusion than
understanding, raising such questions as “Does that mean we’re equals?”
“Who’s in control?” “Do we withhold what we know?” “Why don’t you
teach me?” These reactions reveal the depth of mistrust and fear of the power
that we have as learners. Somewhere along the line, many people lose a basic
belief in themselves—that they can and must be active in their own learning
process. Therefore, Simon (1992) advocates “empowerment as a pedagogy of
possibility,”
Teaching and learning must be linked to the goal of educating

students to take risks, to struggle with ongoing relations of
power, to critically appropriate forms of knowledge that exist
outside of their immediate experience, and to envisage
versions of a world which is “not yet”—in order to be able to
alter the grounds upon which life is lived. (p. 144)
Such a pedagogy of possibility is grounded in a curriculum as

storytelling. In other words, storytelling gives a chance to the empowerment
which entails individual’s authorship and responsibility. As Tappen (1991)
elaborates
… telling a moral story also provides an opportunity for

[one’s] authorship (and authority) to be expressed…. Telling

a moral story necessarily entails reflecting on the experience
narrated, thereby encouraging her [one] to learn more from
[one’s] experience—by claiming more authority and
assuming more responsibility for her [one’s] thoughts,
feelings, and actions—than would be possible if [one] were
simply to list or describe the events in question. (p. 20)
Therefore, everyone (children, adolescents, and adults) should take on

and be entitled to what Starkey (1994) calls “the responsibility of
communication” (p. 79). Starkey argues that an individual who is not a part
of the communication and decision-making process, who is not heard and is
expected to only listen, feels to be a part from rather than a part of. Such a
person often tends to act against the system because he or she loses or doesn’t
develop the skills necessary to be included in such processes.
As Starkey promotes, and Rosen (1987) emphasizes, “When the pie was
opened, the birds began to sing” (p. 19), I believe that it is the teacher’s or
teacher educator’s “obligation” to open the pie. The Chinese people have a
long tradition in which scholars are highly valued and receive great respect.
Scholars, persons of profound learning, are “to be the heir to ancient sages
and the teacher of posterity.” Thus the sense of hereditability entails
obligations. At home, elder siblings have an obligation to help their younger
brothers and sisters. At work, senior colleagues have an obligation to advise
the juniors. At both high school and college levels, there is a “family”
composed of seniors and juniors to help each other. Teaching, therefore, is an
obligation built upon mutual assistance. This notion of mutual assistance
echoes the “helping relationship” (Rogers, 1961) between the teacher and the
learner and identifies the role of teachers as “facilitators.” Hence, teachers or
teacher educators need to have “the virtue of humility” (Schaafsma, 1993, p.

205) so that they listen, watch, and make sure they don’t impose their
conceptions of the world on those they might hope to “liberate” through their
imposition. They also need to encourage the silent members in the class and
protect the minority view.
Narrative inquiry is the language of possibility in teaching and teacher
education: “How we teach is what we teach.” This is storytelling as
curriculum.
Storytelling as A Vehicle
for Critical Reflection in Teacher Education
Both educational researchers and teacher educators have attempted to
understand teachers’ knowledge and its use to better assess, describe, and
analyze the relationship between knowledge and practice. In the past,
researchers focused their attention primarily on teachers’ skills and
dispositions; on what teachers need to know and how they can be trained,
rather than on what they already know, and how that knowledge is acquired.
Carter (1990) observes that a new mode of inquiry is emerging—one that
gives greater recognition to the need for examining “the character and
substance of teacher’s knowledge” (p. 291).
Teaching is intentional action in situation, and the core knowledge
teachers have of teaching comes from their practice (i.e., from taking action
as teachers in classrooms). Teachers’ knowledge is, in other words, event
structured (Carter & Doyle, cited in Carter, 1993). Story or narrative, with its
multiplicity of meanings, is a suitable form for expressing such knowledge
which arises from action as teachers’ knowledge. Elbaz (1991) argues,
Story is the very stuff of teaching, the landscape within which

we live as teachers and researchers, and within which the
work of teachers can be seen as making sense. This is not

merely a claim about the aesthetic or emotional sense of fit of
the notion of story with our intuitive understanding of
teaching, but an epistemological claim that teachers’
knowledge in its own terms is ordered by story and can best
be understood in this way. (p. 3)
In other words, the “uncertainty, disorder, and indeterminacy,”

“uniqueness,” and “value conflict” (Schon, 1983, p. 15-16, p. 138-139)
teachers face every day ensure the need to use narratives of their own to
understand teachers’ thinking and practice. Writing about teacher research,
Cochran-Smith and Lytle (1990) contend, “what is missing from the
knowledge base of teaching…are the voices of the teachers themselves, the
questions teachers ask, the ways teachers use writing and intentional talk in
their work lives, and the interpretive frames teachers use to understand and
improve their own classroom practices” (p. 2). After all, understanding
teaching calls for insight. The conviction of “fidelity to persons,” as
Noddings (1986) proposes, urges “genuine research for teaching instead of
simply research on teaching” (p. 506). Storytelling, applied to teacher
education, thus holds great potential in facilitating both personal and
professional growth for prospective teachers and practicing teachers as well.
Bridging theory and practice. The value narrative inquiry has for teacher
education is in its power to break the beautiful mystery of the “ivory tower”
so as to bridge theory and practice. It is not uncommon to hear teachers, both
new and experienced, comment, “What they teach in school is one thing;
what you really do out here in the everyday classroom is another.”
Questioning the relationship of theory and practice in teacher education,
Russel (1988) did a series of case studies of teachers with varying levels of
experience. He discovered that theory is often meaningless to teachers until

they have mastered practice. In the class of experienced teachers, he found
that it is only after they have become competent in the classroom that they are
able to criticize and question their performance and start to relate theory to
their own actions. Russel argues that the typical “theory into practice”
perspective might generate considerable confusion and dissatisfaction among
student teachers. He suggests, therefore, that student teachers might be more
profitably encouraged to understand theory through experience.
However, teachers’ experience, the “wisdom of practice” (Shulman,
1987) or “praxis” (Freire, 1970) has been traditionally ignored. Sternberg and
Caruso (1985) gave three reasons why practical knowledge has received so
little attention and respect. First, the philosophy of many schools almost
precludes serious consideration and transmission of practical knowledge.
Second, many feel that practical knowledge does not train one to think or
prepare for the leadership roles that are so important to society. Third,
practical knowledge is procedural and often tacit. It is thus harder to teach
and even to identify. All too often, we are not even aware of the practical
knowledge we have. And this is where the inquiry into teachers’ narratives
comes to play. This process of “pedagogical reasoning” (Shulman, 1987, p.
12) requires teachers to think about what they are doing as well as an
adequate base of facts, principles, and experiences from which to reason.
As a result, theory and practice are no longer two separate entities.
Theory is implicit in practice, and the relationship between theory and
practice in teacher education is not one of implementation—theory being
translated into practice—but a continuously interactive one (Calderhead,
1988). Couched in terms like “Learning to teach, Teaching to learn,”
researchers, such as Clandinin, Davies, Hogan and Kennard (1993), have
attempted to systematize teachers’ knowledge as represented through

teaching practices. Clandinin (1993) proposes teacher education as narrative
inquiry where they “tried to construct and live out a new story of teacher
education, through a collaborative experimental program” (p. 3).
Building a learning community. The value of storytelling in teacher
education has been increasingly recognized. Since two decades ago, a
teacher-as-researcher movement has sprung up. More and more teaching
practitioners, adopting an autobiographical approach, tell and write stories
about themselves (e.g., Brookfield, 1990; Apps, 1991; Hollingsworth, 1991;
Diamond, 1993; Shaafsma, 1993; Starkey, 1994; Vella, 1994; Samaras, 2002;
just to name a few). Studying one’s own professional practice promotes
ongoing improvement of those practices and associated contexts for learning
and teaching. Through autobiographical narratives, individuals construct,
organize, and express meaning. Diamond (1993), exploring the development
of his own thinking in terms of voices that express an expanding community
of selves, contends:
Narrative provides autobiographical opportunities for us each

to gain a distinctively thoughtful presence or series of
registers within which we can explore the bipolarity of our
first and third person voices, that is, of our private and public,
fictions and factual selves…. Literary discourse offers
research on teacher thinking a powerful paradigm. (p. 312)
This kind of self-inquiry has given rise to the terms “reflective

practitioner” and “reflection-on-practice (or on-action)” and
“reflection-in-practice (or in-action)” (Schon, 1983, 1987) as part of the
teacher education vernacular. Some forms of valued autobiographical
narratives include: personal teaching or working philosophy, personal or life

history accounts, journal keeping, explorations of personal metaphors or
images, reflective accounts of practice or professional development
summaries and records.
Other teacher-researchers or educators have chosen instead to capture
the multiple realities of teaching through biographical narratives (e.g.,
Schubert & Ayers, 1992; Knowles, Cole & Presswood, 1994; Gomez &
Tabachnick, 1992; Gomez & Abt-Perkins, 1995; Gomez, 1996; just to name a
few). This approach of life history emphasizes the processes of learning and
constructing meaning together as a group. Such a collaborative inquiry can be
accomplished through what Gomez and Tabachnick (1992) call “the power of
telling teaching stories” (p. 137). In the telling and sharing of stories, teacher
educators and prospective teachers together try to
… understand how, as teachers, we become captured, or what

Shotter (1989) refers to as “entrapped,” in “a ‘text,’ a
culturally developed resource—the text of possessive
individualism—to which we must (morally) turn, when faced
with the task of describing the nature of our experiences of
our relations with each other and to ourselves” (p. 136).
Through our conversation, we engaged in joint action… we
created a new and different set of cultural resources… [which]
enabled us to “cross social borders” (Dyson, 1993) and to
speak not only in ways in which we were expected to speak
and with which we were comfortable, but to try on new habits
of thinking and new voices for our utterances—to speak in a
new genre. (Gomez, 1996, p. 8)
Examining the contributions of story to the understanding of teaching,

Carter (1993) points out that stories have been used as 1) data for the analysis
of teaching to advance knowledge in the field, and as 2) instruments of
educating novice teachers for the profession. Storytelling has been
increasingly used as the main approach in teacher education programs “to
provide places and ways that prospective teachers could support and question
one another’s thinking and practice” (Gomez & Abt-Perkins, 1995, p. 40) so
as “to transgress” (hooks, 1994) the boundaries of our corporeality and of our
imaginations (cited in Gomez, 1996, p. 10).
The ultimate goal of using storytelling as a vehicle in teacher education
is to develop inquiring teachers who engage in critical reflection, by
themselves and with others, so as to seek their ongoing personal and
professional growth.
Conclusion
If you want to know something about a person,

why not ask him or her, he or she may tell you.
~Kelly’s First Principle~
Narrative, like other qualitative methods, relies on criteria other than

validity, reliability, and generalizability (in a traditional sense), insist
Clandinin and Connelly (1990, 2000, 2007). For decades, they have pointed
out that it is important not to “squeeze the language of narrative criteria into a
language created for other forms of research” (1990, p. 7) and gone further to
contend that “each inquirer must search for, and defend, the criteria that best
apply to his or her work” (p. 7). A development of the rationales for using
narrative inquiry, I believe, initiates such criteria search and gives the
researcher confidence in conducting good quality narrative research.
Through the development of a theoretical framework supported by
Constructivist Theory, Humanist Theory, Feminist Theory, and Hermeneutist
Theory, narrative researchers see how such methodology aims to produce
knowledge of the human experience “both that [are] present in and that [are]
hidden from awareness” (Polkinghorne, 1988, p. 159), and while putting
narrative inquiry into practice, researchers see how essential it is to make
narrative research a collaborative process attending to Truths, Voices,
Dialogues, and Interpretations.
To conclude, narrative inquiry is a valuable research method because it
alone acknowledges the inseparability of knowing and telling in human
experience as well as the necessity for a continuous search for meaning.
Applied specifically to teaching and teacher education, narrative inquiry can
contribute to storytelling as curriculum in which how we teach is what we
teach, and to storytelling as a vehicle for critical reflection in which stories
bridge theory and practice and build a learning community.
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Ching-Jung Yang The Quality of Narrative Research: On a Theoretical Framework for

Narrative Inquiry 195

STUT Journal of Humanities and Social Sciences, November 2011

The Quality of Narrative Research: On a Theoretical

Framework for Narrative Inquiry

Narrative inquiry is a research methodology that has been gaining

Constructivist Theory, Humanist Theory, Feminist Theory, and Hermeneutist

Keywords: narrative inquiry, theoretical framework, narrative and

let “the imagination lead in decoding or understanding” (Johncox, Wiebe, &

As primary act of mind. Narrative is a vital human activity and it crosses

as a primary act of mind transferred to art from life…. For we

As life story. Based on Barbara Hardy’s assertion, humans live by

as Barbara Hardy would say, composing a “life story.” Humans are

context-sensitive and root searching.

Narrative: human experience and meaning making

Narrative, viewed as life history, is the language of past-oriented social

Narrative inquiry, the study of experience as story…is a way

Similarly, narrative inquiry as a research method is, in Van Manen’s

(1990) terms, “hermeneutic phenomenology”:

… it is a descriptive (phenomenological) methodology

The idea of “language” used to capture the meaning of experience

knowledge acquired by analysis of narratives is “abstract and formal, and by

Theoretical Rationales for Narrative Inquiry

The study of narrative is of interest to disciplines as diverse as literary

rationales for narrative inquiry as well as the critical elements concerned.3

The basic tenet of “constructivism” is that knowledge is a

34, emphasis in original)

The constructivist view has altered the previously unshakable

My ideas are candidates for others to entertain, not

A common concern among narrative researchers is “How do we know if

Two monks are arguing in front of a temple, both facing up to

knowledge, Polanyi (1958) explains how constructing knowledge requires a

. . . meaning that resides in the individual and enables that

his/her own biases, preconceptions, and expectations. It means taking on a

Women have learned to value subjective ways of knowing, such as listening

we negotiate between competing versions in such a way that we might retain

. . . stories are based on life, and life is expressed, articulated,

The term “hermeneutics” means “the art and science of interpretation.”

inquiry, hermeneutics acknowledges the prejudices and fore-knowledge of

stories experience is transferred to new contexts, and stories thus articulate

The authoritative word is located in a distanced zone,

acknowledged in the past. It is a prior discourse. It is

This recognition of the process by which an individual internalizes and

. . . the stories people tell about themselves are interesting not

Moreover, the distinction between authoritative discourse and internally

(stories): it is possible to distinguish between a text in which a speaker speaks

to explore some of the ways in which we create products of

some form of correspondence between it and the real world.

Pllkinghorne (1988) provides an encompassing and concise history of

Quality of Narrative Research

A painter takes the sun and makes it into a yellow spot.

A narrative researcher, like an artist, works very closely with the

presented as a written narrative. Linking narrative inquiry to art making,

Pedagogical theory has to be theory of the unique, of the

This quality of “utility” or “pragmatism” is especially critical for

such storytelling aimed at changed classroom practices is not enough, instead

… the intended audience can see new relations and answer

Related to the quality of “promise” for practice is Van Manen’s (1990)

Teaching and learning must be linked to the goal of educating