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2.3 Positionality

2.3 Positionality

Critical and reflexive scholars, particularly within feminist, decolonial, and post-positivist traditions, have increasingly scrutinised issues such as the stance and status of the researcher; the rationale for the research; the focus of the researcher’s gaze; the conceptualisation and operationalisation of key terms; the conduct of the researcher and the social relations established; the processes through which data are produced, interpreted, and presented; and the intended and unintended audiences of research outputs (Troyna 1995, 386)3.

This section aims to introspectively examine the identity of the researcher in the context of the study. As James A. Banks (Banks 1998)4 argues, external researchers often have only a partial understanding of the values, perspectives, and knowledge of the communities they study, which can lead to misinterpretations. Hence, acknowledging my positionality is essential for navigating the ethical and epistemological challenges of conducting research across lines of difference. Banks defines this as a researcher whose social upbringing and community differ from that of the community they are investigating. According to Banks, such external researchers possess only a “partial understanding of and little appreciation for the values, perspectives, and knowledge of the community he or she is studying and consequently often misunderstands and misinterprets the behaviours within the studied community” (Banks 1998, 8)4. It is imperative, therefore, to acknowledge and reflect upon one’s own perspective and positionality. By doing so, inherent biases and preconceived notions can be identified and subsequently integrated into the research discourse (Throne 2012)5. That said, I agree with Mary Jo Neitz, who writes that researchers “have complex identities and may find themselves ‘‘inside’’ on some dimensions and ‘‘outside’’ on others.” (Neitz 2013, 131)6.

2.3.1 A reflection on positionality

Self-reflexivity is a cornerstone of all critical research, a concept Rahel Kunz (Kunz 2013)7 elucidates as the consciousness of how various facets of our identity, such as gender, ethnicity, class, nationality, language, socio-cultural background, beliefs, and values, shape our research approach and outcomes. In her work, Kunz poses salient inquiries, notably: “How do my identity, biography, socio-cultural background, assumptions, and values influence my research?” (Kunz 2013, 64)7. Addressing this query necessitates introspection into not only the origins and motivations behind my research but also a contemplation of potential biases, this segment, dedicated to elucidating my positionality, endeavours to respond comprehensively to Kunz’s pivotal question.

When considering the stance of an external researcher, Caroline Faria and Sharlene Mollett (Faria and Mollett 2015)8 highlight that while racial analysis often delves into various racial identities, it seldom critically examines ‘whiteness’. They argue that whiteness is not merely a fixed biological trait but represents a structural advantage, a unique standpoint, and a culmination of historical and cultural practices (Ibid.). Whiteness, as Applebaum (Applebaum 2010)9 posits, has transcended mere skin colour and now signifies a position of privilege. Kalwant Bhopal (Bhopal 2018)10, in her writings on the UK, asserts that the identity of being white supersedes all other identities, with intersectional identities emerging only after the imprint of whiteness. This inherent advantage or privilege associated with whiteness is pivotal, not just while gathering research data but also in the broader realm of knowledge production.

As a white, European researcher working in a colonised context, I am acutely aware of the need for critical self-reflection throughout the research process. Rather than treating reflexivity as a theoretical obligation alone, I actively engaged in practices that allowed me to challenge my own assumptions and remain accountable while gathering data. For example, after interviews or participatory events, I regularly checked my interpretations with Palestinian friends or interlocutors, asking whether my readings of situations resonated with their understandings. During interviews, I used active listening techniques such as paraphrasing, repetition, and asking follow-up questions to ensure that I was hearing participants’ intended meanings, especially when working across linguistic and cultural differences. I also kept a reflexive journal alongside my research journal notes, where I documented not only observations but also my emotional responses, doubts, and questions about power and representation. These small but ongoing acts of reflection helped me remain attentive to the ways in which my positionality shaped what I saw, what I asked, and how I interpreted what I was told.

My positionality is intrinsically linked to my identity, a concept eloquently articulated by Amin Maalouf (Maalouf 2003)11 as that which distinguishes us from being identical to anyone else. Maalouf envisions individual identity as a mosaic of elements, which he terms “genes of the soul.” Each of these elements holds varying degrees of significance, yet none can be deemed inconsequential (ibid, 11). Just as Maalouf embarks on a journey of introspection, sifting through memories to discern the constituents of his identity, I, too, am compelled to introspectively examine my own identity in the context of this research. The ensuing section will delineate my persona as a researcher and elucidate my affiliations with the subject matter of this study.

2.3.2 Palestine and me

Bias is a complex and multifaceted issue in social research. However, achieving complete objectivity or value-neutrality in social science is nearly impossible because all research is influenced by the biases and interests of the researchers. Hence, bias can play a constructive role, depending on how it is managed and understood (May 2021)12.

My connection with Palestinian activism can be traced back to my upbringing. I was raised in a home where humanist principles were paramount. Life attitudes, such as treating others as you would like to be treated, were instilled in me from an early age. Injustice was always worth fighting against, as were social imbalances and oppression in any form, whether social, political, or religious. These values are integral to who I am, and I strive to uphold them in my daily life and academic work.

My parents more often than not took my brother and me along on their travels, introducing us to different parts of the world, including Palestine. This was a privilege, not only because of the access granted by Belgian passports but also because my parents, both educators, had the financial means to do so. Everywhere we went, we received historical and political background information before and during our travels. The languages spoken by my parents allowed my brother and me to understand some of the life stories people shared with them.

One story that I recall1 from my childhood journeys is from a Palestinian Roman Catholic nun in Jerusalem at the Convent of the Sisters of Zion. I vividly remember her story because I didn’t understand why she was weeping until my dad translated the French conversation for me. She spoke about her parents being forced out of their home during the Nakba and never being allowed to return, with their village ultimately destroyed. I was about thirteen then, but that moment made Palestine a significant part of my life.

Years later, when I returned to Palestine as a researcher, these early impressions evolved into lived experience and relational commitments. My journey to Palestine for this study is intertwined with personal connections, with the region being home to friends and those I consider family. However, reaching Palestine is not merely a physical journey; it becomes an intricate dance of identity performance. Let me elucidate.

Palestine poses unique challenges for entry. Regardless of one’s point of entry, be it via Jordan or landing directly in Tel Aviv, Israel holds the authority to grant or deny access. Entry into the West Bank from Jordan for Palestinians who reside in or are visiting the West Bank is only permitted via the Al-Karameh Bridge (officially known as the King Hussein Bridge). For me, this often unfolds as a prolonged ordeal of interrogations, waiting, further questioning, and the looming threat of being denied entry based on mere suspicions about visiting Palestine. Several non-Palestinian individuals I know have endured invasive procedures during these interrogations, including being stripped naked and having their belongings thoroughly searched. My own experiences during my trips via Jordan have involved hours of questioning and waiting. To mitigate the risk of being stranded in Jordan due to denied entry, I began opting for Tel Aviv as my entry point, knowing that in case of refusal, Israel would bear the cost of my return flight.

Upon arrival in Tel Aviv, the routine is predictable. An official inquires if I’m traveling solo, and upon affirmation, I’m ushered aside for a series of seemingly casual yet pointed questions about my visit’s purpose. In these moments, a strategic blend of psychological insight and gendered performance becomes invaluable. I adopt a demeanour of naive innocence, offering a timid smile and expressing my eagerness for sunshine and delectable cuisine, a narrative made sincere by my Finnish residence. Being forthright about my intentions to visit Palestine and stay in Ramallah would likely plunge me into hours of rigorous interrogation, with the potential outcome of being denied entry and a subsequent ban, severing my ties with dear friends for potentially a decade. My interactions with Israelis are primarily limited to their official roles as customs officers or interrogators or their uniformed presence in Jerusalem and the West Bank.

In Palestine, I am first and foremost a visitor of friends and an absorber of history, culture, food, and drinks. I am a brother to some and an uncle to little ones, encouraging homework and being a source of silly faces. The term “in the field” carries connotations that I find problematic. It echoes militarized expressions like “in theatre” and is historically tied to colonial practices of observation and control. For this reason, I intentionally avoid using such terminology in this work.

Identifying myself in Palestine as a foreign researcher, people asked me as to what my motives were. As anywhere, trust is earned. However, once trust was created, talking became easy. For some older Palestinians, the mere fact that I am Belgian was enough to start talking about their experiences, as Belgium is generally positively regarded by Palestinians2. By contrast, some of the people I met in NGOs were somewhat distant at the beginning of our conversations. That changed as I asked more informed questions, signalling my familiarity with the issues they were working on. Once the NGOs understood the aims and topic of my research, they expressed interest in the outcomes and a willingness to contribute.

These interactions made visible the layered dynamics of trust, access, and authority in research relationships, especially for someone like me, situated structurally and politically as an external researcher (Banks 1998)4. As Lucy Fremlova (Fremlova 2018)13 and Neitz (Neitz 2013)6 remind us, positionality is never singular: I may be “inside” emotionally and relationally through long-standing friendships and shared commitments, but I remain “outside” structurally, protected by white European citizenship, mobility, and institutional power.

Making these power relations visible is part of practising critical reflexivity. Despite deep ties and mutual trust, I cannot ignore that I have the freedom to leave at any time. If I were detained, my government would likely intervene. That is not the reality for any of my interlocutors. This structural difference underlines the necessity of acknowledging the limits of solidarity, even in the presence of genuine friendship, and demands that I remain attentive to how these differences shape what can be shared, how stories are told, and what is at stake in the telling.

Structurally, I am in a very different position vis-à-vis any of my interlocutors. I will unlikely be held in administrative detention for six months, nor will I be tortured like them, and the IOF will likely think twice before shooting me.

References

  1. This account is based on my personal memory, which I have cross-checked with my parents for accuracy. ↩

  2. Where I’m from, we’ve had the pleasure of being occupied by the Romans, Austrians, French, Dutch, Spanish, and the Germans—twice. ↩

  3. Troyna, Barry. 1995. "Beyond Reasonable Doubt? Researching 'Race' in Educational Settings." Oxford Review of Education 21 (4): 395--408. https://doi.org/10.1080/0305498950210402. ↩

  4. Banks, James A. 1998. "The Lives and Values of Researchers: Implications for Educating Citizens in a Multicultural Society." Educational Researcher 27 (7): 4--17. https://doi.org/10.3102/0013189x027007004. ↩↩↩

  5. Throne, Robin. 2012. "Positionality in Practitioner Research Scholarship." In Practitioner Research in Doctoral Education. Kendall Hunt Publishing. ↩

  6. Neitz, Mary Jo. 2013. "Insiders, Outsiders, Advocates and Apostates and the Religions They Study: Location and the Sociology of Religion." Critical Research on Religion 1 (2): 129--40. https://doi.org/10.1177/2050303213490311. ↩↩

  7. Kunz, Rahel. 2013. "Reflexive Enquiry." In Research Methods in Critical Security Studies - An Introduction, edited by Mark B Salter and Can E Mutlu. Routledge. ↩↩

  8. Faria, Caroline, and Sharlene Mollett. 2015. "Critical Feminist Reflexivity and the Politics of Whiteness in the 'Field'." Gender, Place\ & Culture: A Journal of Feminist Geography 23 (1): 79--93. https://doi.org/10.1080/0966369x.2014.958065. ↩

  9. Applebaum, Barbara. 2010. Being White, Being Good: White, Complicity, White Moral Responsibility, and Social Justice Pedagogy. Lexington Books. ↩

  10. Bhopal, Kalwant. 2018. White Privilege: The Myth of a Post-Racial Society. Policy Press. ↩

  11. Maalouf, Amin. 2003. In the Name of Identity: Violence and the Need to Belong. Penguin (Non-Classics). ↩

  12. May, Joshua. 2021. "Bias in Science: Natural and Social." Synthese 199 (1-2): 3345--66. https://doi.org/10.1007/s11229-020-02937-0. ↩

  13. Fremlova, Lucie. 2018. "Non-Romani Researcher Positionality and Reflexivity." Critical Romani Studies 1 (2): 98--123. https://doi.org/10.29098/crs.v1i2.25. ↩