Contextualizing Theories and Practices of Bricolage Research

12 The Qualitative Report 2012
unwittingly, implicated in the reproduction of systems of class, race, and gender
oppression" (p. 164). In such contexts, Kincheloe’s critical bricoleurs work to dismantle
the positivist hegemony in research which, most often unknowingly, supports oppressive,
marginalizing, and violent social conditions. For this, Kincheloe suggests that critical
hermeneutics, knowledges from the margins, and political action be infused in all
bricolage projects.
Critical hermeneutics is an interpretive process used to explore how power tacitly
forms phenomena, texts, knowledges, and subjects (Kincheloe, 2005b). Moving beyond
symbiotic hermeneutics to critical hermeneutics “alerts [bricoleurs] to the ways power [in
a given contextual setting] helps construct the social, cultural, and economic conditions
under which meaning is made” (p. 338). Like Denzin and Lincoln’s (1999) interpretive
bricoleur, Kincheloe’s critical bricoleurs draw from a range of critical theories (e.g.,
feminism, Marxism, post-colonialism), to explore the taken-for-granted ways power
shapes knowledge and objects of inquiry.
Watt’s (2008, 2011) work, which investigates representations of Muslim women
in Western media, mirrors Kincheloe’s critical hermeneutic approach. She employes
multiple theoretical lenses (e.g., feminist, anti-racist) and multiple methodological tools
(e.g., semiological analysis, discursive analysis) to engage in multiple readings of
Muslim women's representations in various news, magazine, and television texts. Each
reading shows how dominant Western contexts (saturated with power dynamics of
racism, xenophobia, and Islamophobia) shape Muslim women’s representations. As
Kincheloe (2004a) explains, "critical hermeneutics is employed by bricoleurs to
understand the historical and social ways that power operates to shape meaning and its
lived consequences" (p. 11). Watt’s (2008, 2011) study exemplifies this critical
hermeneutic approach. Her interest in how racialization shapes media texts shows her
understanding that an object of inquiry can never be quarantined from dominant powers.
For Kincheloe, critical bricoleurs are "dedicated to questioning and learning from
the excluded" (Kincheloe, 2004b, p. 48); they seek knowledges that are usually silenced
in dominant research narratives. These actions relate to Foucault’s conceptualization of
subjugated knowledges (Foucault, Bertani, Fontana, Ewald, & Macey, 2003). Subjugated
knowledges, for Foucault, are the “series of knowledges that have been disqualified as
nonconceptual knowledges, as insufficiently elaborated knowledges: naive knowledges,
hierarchically inferior knowledges, knowledges that are below the required level of
erudation or scientificity” (p. 7). For example, the knowledges constructed by institutions
like asylums, hospitals, and schools shape dominant knowledges, while the knowledges
constructed by groups like the “psychiatrized, the patient . . . the delinquent” (Foucault et
al., 2003, p. 7), and the student, constitute subjugated knowledges. For Foucault and
Kincheloe, the culturally elite’s control over the means of knowledge production has
meant that insights from the margins of societies have been subjugated.
As Kincheloe (2005b) argues, critical bricoleurs are politically capable of
disrupting this authoritative control over knowledge production. He suggests:
to contribute to social transformation, bricoleurs seek to better understand
both the forces of domination that affect the lives of individuals from race,
class, gender, sexual, ethnic, and religious backgrounds outside of
dominant culture(s) and the worldviews of such diverse peoples. In this