Visual Studies
Visual Studies
Film ethnography and critical consciousness: exploring a community-based action research methodology for Freirean transformation
Film ethnography and critical consciousness: exploring a community-based action research methodology for Freirean transformation
Film ethnography is established within social development academia and praxis, but there is limited impact-evidence of its ability to positively transform participant communities through studies based on credible theoretical underpinnings. This article suggests that Paulo Freire's 'critical consciousness' theory, involving self-reflection and transformation, has relevance for film ethnography because ethnographic film can present life situations back to its subjects in ways that allow people to view themselves differently. Fieldwork is presented describing the use of film ethnography as an action research methodology based on Freirean principles where vulnerable Nepali communities (whose lives and livelihoods are heavily dependent on working equines) and their equines engaged in participatory film ethnography, as part of ongoing engagement activities by project partners seeking transformation in working equine welfare and the economic stability of equine-owning communities. The broader historical theoretical underpinnings of ethnographic film are discussed, followed by a description of how they were applied in the action research. Informed by Heider the authors have resisted the temptation to define and apply ethnographic film as an absolute, but rather as 'various attributes, or dimensions, that effect ethnographicness' in films and filmmaking methodologies. Similarly, participation is presented as characteristics of 'participatoryness' utilising the Johari Window, created by psychologists Joseph Luft and Harrington Ingham in nineteen fifty-five. Drawing on Wiek et al.'s 'effect-capturing approach' an evaluation methodology is described aligned to Freire's conscientisation praxis using high levels of participant self-reflection. Initial findings do evidence some effectiveness of community-based film ethnography as an action research methodology for positive change based on Freirean methodologies,
showing transformation in participant knowledge of, and behaviour towards, their equines. A longitudinal study is planned to explore whether these changes sustain into the long-term. The community transformations that have emerged from the film ethnography process offer improvement in the health and wellbeing of equines, promoting greater resilience and stability of income generation capacity within communities. Some positive enhancement of the wider socio-political environment for equine welfare is emerging through stakeholder engagement and new equine outreach services. The bespoke evaluation methodology employed contributes to the originality of the research findings and outcomes. This project has attracted interest from other Nepali social development organisations, questioning if the overall methodology is transferable to help address other social challenges in under-resourced rural areas. The authors also believe this project has opened a discussion around Freirean liberation applied to animal wellbeing, in the context of restoring humanity. Finally, the authors suggest that, by going beyond observational cinema and demonstrating ethnographic film as an action research methodology that can catalyse transformation within communities, this article presents the type of participatory praxis that Henley alludes to, offering 'interesting possibilities for "ways of doing" ethnographic film in the twenty-first century'.
INTRODUCTION
INTRODUCTION
Film ethnography is established within social development academia and praxis, but there is limited impact-evidence of its ability to positively transform participant communities through studies based on credible theoretical underpinnings. Consequently, the use of film ethnography as an effective intervention for social development is not fully realised. Paulo Freire conceived a development methodology that 'links the identification of issues with positive actions for change and development'. Freire's theory of 'conscientisation' explores the interaction between oppressors and the oppressed. Central is the idea that increased self-awareness leading to collective action can create dialogue between oppressors and the oppressed, restoring humanity and offering liberation for all parties. Freire's theory has relevance as an underlying methodology for film ethnography as action research. Ledwith emphasises the importance of recognising the different dimensions of Freire's idea of conscientisation: magical consciousness, where people are passive and unquestioning about the injustices in their lives; naïve consciousness, where people have some level of awareness of their problems but tend to self-blame; false consciousness, characterised by fatalism; and critical consciousness, as a state of being where people continually engage in insightful reflection and collective action creating transformation. Ethnographic film can present life realities back to its subjects, facilitating them to see themselves differently and catalysing self-reflection. Comparing visual ethnography to written anthropology Jean Rouch says that with:
a camera there can be a far more fruitful result. The film can be shown to the subjects. Then they are able to discuss ... they can have reflection ... and the chance for them to view themselves from a distance ...
Self-identified actions, both individual and collective, can then follow creating positive social change.
Quoting Barnett, Pink urges 'anthropologists to take more account of the applied role of the discipline', which includes 'development'. Pink goes on to say that the role of social anthropologists in creating 'social interventions that might improve other people's conditions of existence' is of international relevance, and that visual anthropology is 'thriving in a range of ... NGO, and "community" contexts'. Aligning with Freire's philosophy, the authors embrace social development as a state of being where people continually engage in insightful reflection and collective action creating transformation.
Anthropology is usually defined as a study of human societies and cultures. Ethnography, the scientific description of peoples and cultures with their customs, habits and differences. White and Candea state that both anthropology and ethnography have traditionally held 'notions of human exceptionalism'. How, then, do we define studies that include humans and nonhumans as equal entities? Anthrozoology typically describes the study of the interactions and relationships between human and non-human animals. White and Candea suggest 'multispecies ethnography' with nuanced subcategories like 'multispecies multiethnography'. 'Film anthrozoology' appears the most accurate term for the action research described in this article, although 'film ethnography' as a term offers more scope for reflecting on wider applications within social development praxis. However, the human/non-human dimension is important because Freire describes dehumanisation as the 'result of an unjust order that engenders violence in the oppressors, which in turn dehumanises the oppressed'. He describes liberation from oppression as the restoring of humanity. In the context of film anthrozoology as a methodology for Freirean-based social development this introduces an interesting discussion.