sustain:if:able kiwi

stashes as research methods in researching making

I’m writing!!

As I planned the 2024 year, I set aside April and May to progress analysis and writing on the Ordinary Knitters research project. Since Ordinaryknitters began, I have been privileged to interview 43 people from 4 countries who knitted for a public project, collected over the last few years.

There are knitters who cared for their community by making Christmas angels. Other knitters cared for creation by knitting climate scarves, encouraged peace-stitches through “French knitting” peace loom installations or personalised their place through knitting remembrance poppies. Each person making as a way of connecting their Christian faith in public ways with the wider world.

To understand these experiences of making, I’m using reflexive thematic analysis. Reflexive thematic analysis values three things. First, the intuitions and interests of the researcher. Second, the unfolding nature of analysis. Third, the ways in which the particularity of one experience can illuminate the particularity of another experience.

I see reflexive thematic analysis as a way of making. I’m sifting through a rich stash of wool. My stash is unique, shaped by the active role my interests and networks have played in gathering the wool. I compare balls of wool, believing that fresh and new connections can emerge as different colours and textures (interview quotes and stories) are laid alongside each other. As I make, the unique colours of each ball will remain. In all I do, gathering, comparing, knitting, my craft as a maker will be visible. Yet the whole will be greater than the individual parts.

Practically, I undertake reflexive thematic analysis not with an existing set of themes to look for. Rather, I read “reflexively.” I start with the first interview and read it noting what I think are key words (codes).

I try to cluster these key words (codes) around big ideas (themes). I read further interviews. As I do, I work in “pencil” (reflexively) because the key words (codes) and conversation (themes) shift as I read. The experience of one knitter invites more codes, or a reworking of a theme, to better cluster a range of unique experiences. These reflexive changes require me to reread the earlier interviews. As a result, experiences from a range of interview are informing the experiences of another interviews.

I track the shifts in reflexivity by using mind maps and tables. These make visible my unfolding analysis. The mindmaps and tables allow me to keep track of my decisions and reflect (reflexively) on my assumptions.

This approach, of reflexive thematic analysis – assumes that I as a researcher have an interest and a set of values (why else would I be asking for an interview) which I bring to the interview and the analysis. This approach assumes that naming my interests and the way I make decisions will decrease the chance of imposing my research agenda on those being interviewed. It also assumes that insights emerge over time, particularly as the uniqueness of each interview is brought into conversation with the uniqueness of other interviews.

I love the making of reflexive thematic analysis.

Ordinary knitters: theologies of making

From the ethics application:

I am researching whether Christians can witness through acts of making. Artist and theologian Makoto Fujimura argues that the theological journey includes seeing the importance of our creative intuition and trusting that the Spirit is already at work there. Such claims invite three research tasks. First, to capture the theological journeys present in creative intuition. Second, to discern the Spirit’s work in these journeys. Third, to develop a missiology of making.

To do this, I want to begin with knitters and how they might (or might not) see their making as a spiritual practise. Jeff Astley urges the study of ordinary theology, the need to value the everyday faith understandings of the whole people of God (Ordinary Theology, 2000). Applied to making, what theologies are being made by “ordinary knitters”? In the words of Fujimura, what role does creative intuition play in the theological journey? What are knitters thinking, praying even, as they cast on and off?

I want to interview knitters in several countries who have participated in knitting projects. Firstly, I also want to interview knitters of scarves for the Common Grace Knit For Climate Action in Australia. I hope to interview knitters either together or alone and explore why they participate and what meanings they make. Second, I want to interview knitters of Christmas Angels. These include groups in Australia, New Zealand and the United Kingdom. Again, I hope to interview knitters either together or alone and explore why they participate and what meanings they make.

I will communicate to Christian organisations, for example Common Grace Knit For Climate Action and churches, that I am seeking participants. I will set up a Facebook page https://www.facebook.com/ordinaryknitters that has an advertisement along with details by which people can contact me. I will utilise a “snowballing” technique where participants could tell others about the project by referring them to the information about the project.

If you are aged over 18 years and have been involved in a knitting project (like Common Grace Knit For Climate Action or Christmas Angels or similar) and are willing to be interviewed about your experiences, we would love to hear from you.

Contact Steve Taylor (kiwidrsteve@gmail.com) or read more here or on the Ordinary Knitters facebook page.

John Wesley on knitting and the universal basic income

The ordinary knitters research project involves not only interviewing people who knit for projects for a Christian church or organisation. It also involves reading about the role of knitting in Christianity, including in history. This week, while examining a post-graduate thesis, I came across some writing that in passing noted an entry from 1741 in the journals of John Wesley:

My design, I told them, is to employ for the present all the women who are out of business, and desire it, in knitting. To these we will first give the commonprice for what work they do; and then add, according as they need. (The Journal of John Wesley, 7 May 1741).

In relation to the ordinary knitters project (full project explained here), there are two things that strike me about this. First, the church offering knitting as gainful work in response to unemployment, and thus the 2nd mark of mission (Loving service responding to human need). Second, what sounds like an economic imagination that involves a universal basic income (“commonprice”); and thus the 4th mark of mission (Seeking to transform society)