Kitchen table reflexivity: negotiating positionality through everyday talk

In this article, we explore the role of self-reflexivity in the understanding of positionality in human geography to argue that self-reflexivity in and of itself does not offer researchers sufficient opportunities to question and critique their fluid, ever-changing positionalities. Drawing on the work of feminist scholars, critical race scholars, and experiences carrying out qualitative research, we argue that formal and informal conversations with colleagues and mentors affords the opportunity to deeply engage with positionalities. This article draws on concepts of ‘everyday talk’ to encourage researchers to explore their positionalities through kitchen table reflexivity – an exploration of an individual's positionality and its relationship to their research carried out through formal and informal conversations with others. We demonstrate how everyday talk with each other furthered our understandings of our fluid identities in relation to our research participants. Through these conversations, we were able to more critically interrogate our identity and not simply reduce identity to a laundry list of perceived similarities and differences between research participants and us. In conclusion, we encourage all researchers to use everyday talk as one way to complicate their positionalities and to reflect on how this process relates to the broader societal and academic environment within which they carry out their research.     

Rural response to urban penetration: Baltimore and St Mary's County,Maryland, 1790–1840

Viewed from a city, urban penetration appeared to benefit the economy of a rural hinterland by expanding markets for a wide range of farm produce and by offering in return a wide variety of cheap consumer goods. From a rural viewpoint, cheap goods from cities took trade away from local craftsmen. The probate records of St Mary's County, Maryland, provide evidence for the effects of Baltimore's penetration into a tobacco-growing rural community during the late eighteenth and early nineteenth centuries. As Baltimore expanded, farmers not only grew more tobacco but also began to supply the city with wheat. A prosperous and diversified agriculture supported millers, merchants and mariners. Up to 1820 an increasing number of young men were recruited as bay pilots, but the introduction of steamships drove sailing ships out of business. After 1820 not only did maritime employment decrease, but most craft industries declined. By 1833, the county's sole cotton mill closed and Baltimore's industrial supremacy was assured.     

Social exchange and vegetative propagation: An untold story of British potted plants (Respond to this article at http://www.therai.org.uk/at/debate)

Using data collected in Kent as part of the ‘British Homegardens Project’, we show how mode of reproduction in houseplants serves to increase biological fitness through selection and distribution through informal human social networks, and how those same modes lend themselves to the articulation and maintenance of social networks, instantiating memories and meanings, and providing opportunities for plant‐based narratives     

Pacifism and the Question of Responsibility

ABSTRACT

This article explores the relationship between pacifism and responsibility through conversations with four white U.S. women formed in historic peace church traditions. The conversations resist the dominant tendency to present pacifism and responsibility as dichotomies. For these women, responsibility is not an absolute criterion to which a pacifist position must answer; nor is it a worldly commitment shunned by faithful adherence to the gospel. Rather, responsibility is a crucial yet highly contextual consideration in the pacifist life one cannot but live. This article concludes that it is a mistake to utilize responsibility as an external criterion by which to judge pacifism and a mistake to deny the importance of responsibility in a pacifist life. Both of these dichotomous arrangements mischaracterize the lived experience and moral reflection of the interviewees. The question of responsibility is not whether one should be a pacifist, but how to live nonviolently in a violent world.