Culturally Responsive Evaluation as a Form of Critical Qualitative Inquiry

Author(s):  
Michelle Bryan ◽  
Ashlee Lewis

As a form of applied research, program evaluation is concerned with determining the worth, merit, or value of a program or project using various research methods. Over the past 20 years, the field of program evaluation has seen an expansion in the number of approaches deemed useful in accomplishing the goals of an evaluation. One of the newest approaches to the practice of evaluation is culturally responsive evaluation. Practitioners of CRE draw from a “responsive approach” to evaluation that involves being attuned to and responsive toward not only the program itself, but also its larger cultural context and the lives and experiences of program staff and stakeholders. CRE views culture broadly as the totality of shared beliefs, behaviors, values, and customs socially transmitted within a group and which shapes group members’ world view and ways of life. Further, with respect to their work, culturally responsive evaluators share similar commitments with scholars to critical qualitative inquiry, including a belief in moving inquiry (evaluation) beyond description to intervention in the pursuit of progressive social change, as well as positioning their work as a means by which to confront injustices in society, particularly the marginalization of people of color. Owing to these beliefs and aims, culturally responsive evaluators tend to lean toward a more qualitative orientation, both epistemologically and methodologically. Thus, when taken up in practice, culturally responsive evaluation can be read as a form of critical qualitative inquiry.

Evaluation ◽  
2019 ◽  
Vol 25 (4) ◽  
pp. 477-495 ◽  
Author(s):  
Kathryn Dinh ◽  
Heather Worth ◽  
Bridget Haire

Culturally responsive evaluation recognises the existence of diverse ontologies and epistemologies or understandings of existence and ways that people know, reason and perceive the world respectively. Its exponents argue that these should be reflected in evaluation practice. Buddhism has a significant global influence today, particularly in some countries in South East and East Asia, where it is practised by a large majority of the population. In this article, we suggest an applied approach to culturally responsive evaluation by first analysing the ontologies and epistemologies underpinning Buddhism and the Most Significant Change technique, a participatory method for monitoring and evaluation that involves the collection of stories of significant change. We then identify where these converge and diverge. Finally, we suggest practical ways in which the Most Significant Change technique could be adapted to enhance its compatibility with a Buddhist world view.


2018 ◽  
Vol 39 (4) ◽  
pp. 543-568 ◽  
Author(s):  
Waapalaneexkweew (Nicole R. Bowman-Farrell, Mohican/Lunaape)

Culturally responsive evaluation and culturally responsive Indigenous evaluation (CRIE) within the broader field of evaluation are not often included in Western literature nor are they known or used by the majority of mainstream evaluators. In order to address this literature and practice gap, this article offers an overview and a broader origin story of CRIE prior to colonial or European contact in the United States and gives an overview of the historical, theoretical, and practical foundations for conducting CRIE in a contemporary evaluation context. Examples of evidence-based models, theories, and resources are provided to connect CRIE to Western evaluation designs and provide concrete strategies for the field of evaluation going forward. The article concludes with systemic and policy evaluation considerations as agencies from federal (i.e., United States), tribal, and international governments and partners from private or nonprofit sectors collaborate to carry out Indigenous evaluations in the future. Collectively this multijurisdictional, culturally responsive, and community-centered CRIE approach gives evaluators a new way to move forward.


2022 ◽  
Vol 14 (2) ◽  
pp. 915
Author(s):  
Klaudia Nowicka

All tangible and intangible elements of cultural heritage that the past has conceded to local communities create unique landscapes shaped by tightly connected anthropogenic and natural factors. This heritage is a keystone of local identity which plays a significant role in politics, economic development, society and world view. In some regions, such as in the Vistula delta in Poland, the cultural heritage has been created by consecutive groups of settlers who represented different values, beliefs and ways of life. On the one hand, such a rich heritage may be perceived as a valuable asset and become a landmark or tourism product of a region. On the other hand, it may be perceived as alien and unwanted by contemporary residents, especially when they are not descendants of the former communities. The main objective of the study presented herein is to analyse how the residents of the Vistula delta region, called Żuławy Wiślane, perceive and use cultural heritage of the Mennonites, representing the most extraordinary group of settlers who used to live in the region. The analysis covers original data gathered during survey research in the period of 2017–2018 under the project Miniatura I “Perception and usage of cultural heritage of the Vistula delta Mennonites” financed by the National Science Centre in Poland.


2019 ◽  
Vol 6 ◽  
pp. 59-72
Author(s):  
Rūta Sutkutė

In the 21st century media has become the dominant source of knowledge of Islam and Muslims and selectively decides what the West should know about Islam and what should be hidden. However, the underlying assumption is that, the media as an institution forming stereotypes depends on the local socio-cultural context. The goal of this paper – to find out how media (as the mediator) forms values, world view of a society, creates stereotypes in different cultural environments through analysis of Muhammad cartoons. The objectives are: to define the concepts of Neo-Orientalism, Muslimophobia and Islamophobia; to find out the connection between media representations and negative images of Islam and Muslims in the society; to reveal the main stereotypes of Muslims and Islam in online media in 4 different countries by analysing the case of Muhammad cartoons. The conducted qualitative and quantitative content analysis confirmed the hypothesis that in the specific cultures the same event is presented in different ways while forming value based orientation for a specific audience. Western media seeks to portray Muslims as terrorists / Islamists that are against West, their values and any possibility of integration in Western societies. Meanwhile, Lebanon and India (Kashmir) media does not portray orientalism and Islamophobic views, because audiences are dominated by Muslims. However there are noticeable manifestations of Occidentalism - resistance to the West and the Islamophobic portrayal of public in media. Moreover, information serves as a public mobilization function, so there are reasons to believe that violent protests in Kashmir and Lebanon could have been encouraged by the media.


2021 ◽  
Vol 18 (3) ◽  
pp. 83-92
Author(s):  
Fauzia Malik ◽  
Anila Kamal

Background: Hoarding is a complex phenomenon that has received extensive attention in recent years. Most studies have been conducted in Western culture with few from other regions of world, which advocates need to explore the phenomenon in different cultural contexts. Objective of this study was to ascertain the perception of hoarding behavior among general population of Rawalpindi and Islamabad cities of Pakistan.Materials Methods: This exploratory qualitative study with grounded theory design was conducted in National Institute of Psychology, Quaid-i-Azam University, Islamabad, Pakistan from September 2015-May 2016. Sample of 46 subjects from different socio-cultural backgrounds was selected from otherwise healthy adult (20-60 years) population of Rawalpindi Islamabad cities of Pakistan by purposive sampling. A qualitative research methodology was employed to develop theoretical understanding of phenomenon. Focus group discussions with six groups were conducted to assess existence and phenomenology of hoarding behavior in present cultural framework. Data was analyzed using grounded theory method.Results: Findings of this study support current literature concerning the role of emotional attachments, associated positive and negative affect, certain personality characteristics and early experiences in development and maintenance of hoarding behavior. This study also confirms that material possessions are source of security by providing sense of identity to owner, and are considered symbols of status in society. Finally, it involves the account of socio-cultural aspects like status transformation, with resulting sense of competition, gender role, impact of material deprivation, and religious construction of phenomenon that emerged as more of culture specific elements in indigenous settings of Pakistan.Conclusion: This study addresses factors that underpin major themes in relation to form and prevalence of hoarding behavior in cultural context of Pakistan and discusses the findings in reference to the similarities and differences with extant literature.


2017 ◽  
Vol 39 (2) ◽  
pp. 166-182
Author(s):  
Erica Blue Roberts ◽  
James Butler ◽  
Kerry M. Green

Despite the importance of evaluation to successful programming, a lack of physical activity program (PAP) evaluation for American Indian/Alaska Native (AI/AN) programs exists, which is significant given the high rates of obesity and diabetes in this population. While evaluation barriers have been identified broadly among AI/AN programs, challenges specific to physical activity (PA) programming are unexplored. To address this gap, a research study was conducted involving 17 in-depth interviews with evaluation staff of externally funded AI/AN PAPs. A thematic analysis revealed factors hindering meaningful program evaluation: cultural characteristics that challenge traditional evaluation, the logistics of PA programming, measurement and data collection challenges, lack of resources and support, and lack of alignment between funding agency requirements and the evaluation desired by AI/AN organizations. Some challenges are general to PAPs and others specific to AI/AN organizations. Findings identify ways to improve culturally responsive evaluation for AI/AN PAPs.


Author(s):  
Michael J. Platow ◽  
S. Alexander Haslam ◽  
Stephen D. Reicher

Leadership is the process of influencing others in a manner that enhances their contribution to the realization of group goals. We demonstrate how social influence emerges from psychological in-group members, particularly highly in-group prototypical ones. Through leader fairness, respect, and other rhetorical behaviors, leaders become entrepreneurs of identity, creating a shared sense of “us.” Personality research reveals contextual variability in correlations with leadership outcomes, suggesting that situational parameters exert their own influence over the influence of would-be leaders. Successful transactional leadership is predicated upon a shared social identity, and transformational leadership can help create that identity. Group members have shared beliefs about what makes a leader, with these beliefs themselves fluctuating with changes in the group and intergroup context. Approaching the analysis of leadership from a psychological group perspective allows us to understand leadership literature as an integrated oeuvre that provides insight into leadership’s foundation.


2021 ◽  
pp. 72-108
Author(s):  
Jan Fuhse

Social groups were a key concept in early sociology (German formal sociology, symbolic interactionism). Since the 1960s, they have been replaced by “social network” as the prime concept for informal social structures. We rarely find the bounded and internally homogeneous social units suggested by the group concept in the real world. Instead, individuals are embedded in a complex mesh of social relationships. Building on relational sociology, we can reconceptualize groups as a particular case of densely connected network patterns of social relationships. These exist only by degree, to the extent that they are reinforced by a social boundary separating the group members symbolically from the outside world and by foci of activity for the group to meet. Densely connected groups develop a particular group culture, and they frequently use symbols to signal group membership and the cultural difference to other groups and to the wider cultural context (group style).


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