Written by Dr. Hannes Nel, MBL; D. Com; D. Phil

Post-colonialism is the study of the impact of colonial rule on colonised people and how it impacted on their culture, economy, religion, government, etc. The key to post-colonialism, as to colonialism, can be found in the presence of any form of oppression. It is often a reaction to what especially the victims of colonial rule would regard as a variety of different injustices.

Post-colonialism is mostly based on a description of the colonial past, often by writers from the colonies; a tradition of gaining insight and knowledge by learning from the past. Ironically it was academics from colonial powers that mostly studied and wrote about the social and political power relationships between the colonial powers and their colonies. This, however, gradually changed as colonies regained their freedom and started delivering their own academics, writers and researchers.

Post-colonialism is a set of approaches to the interpretation and understanding of colonialism that draws both continuities with, and challenges, the grand narratives of colonial rule.

Political power, cultural identity and culture are often the focus of post-colonial studies. The purpose of such studies is often the redress of injustices of the past and regaining cultural, intellectual, political, national and judicial independence and autonomous status. 

Both qualitative and quantitative research methods can be used to do research in post-colonialism.

Feminism, critical race theory, ethnomethodology and post-modernism are closely associated with post-colonialism in the sense that all these paradigms can be used to investigate oppression.

In a feministic vein, post-colonialism is seen as an effort to subjugate women. In a critical race-theory vein, an attitude of superiority towards people of a different culture, gender, language, or colour are often indications of post-colonialism that can, and often should be researched with the aim of achieving equity and growth.

In an ethnomethodological vein, post-colonialism focuses on common-sense reality as it plays out in interaction between people, i.e. social life.

In a post-modernistic vein, it is believed that independence and freedom are Western ideologies used to colonise foreign cultures.

Post-colonialism is a good example of a paradigm that exposes discussions and arguments about paradigms in books, to some extent, and magazine articles, to a much larger extent, a rather unsettling disagreement amongst academics about the true meanings of concepts, in this instance, paradigms. Different writers discuss paradigms from different perspectives and in different contexts, making it difficult to generalise about which paradigms are in opposition to which others and in terms of what criteria they differ. The disruptive nature of post-colonialism is yet another characteristic that it shares with post-modernism.

Post-colonialism, for example, differs from colonialism in the sense that it focuses more on the results of colonialism rather than the nature of colonialism as a philosophical point of view. It, furthermore, can be said to be in opposition to any of the scientific paradigms in the sense that it focuses more on the study of and subjective interpretation of social interaction, whereas scientific paradigms, such as positivism, focus more on statistical analysis. Both, however, explore social reality. That is why claims to opposition or association between paradigms should be qualified, or at least understood as being true in a specific context and in terms of specific criteria. This means that the same paradigm can be associated with and opposed a second paradigm. Even this, however, is not perfectly accurate because every opposition or association should be qualified.

Some writers focus on the disappointing results of colonialisation, for example, inequalities, cultural conflicts, fragmentation and refugee problems, while others emphasise the benefits of colonialism, for example, educational systems, infrastructure and technology as elements of post-colonialism. These, however, are often sensitive issues that lead to conflict and heated arguments.

Because of its historical nature (colonies belong in the past) research in post-colonialism leans heavily on written documents when fieldwork might have delivered more accurate and authentic findings. Written documents invariably require a measure of deconstruction, which should not be a problem seeing that it is typical of virtually all qualitative research.

Some academics feel that most literature on colonialism is written by countries that were colonial powers. This, however, is rapidly changing as academics in colonies of the past increasingly write about topics such as colonialism, racism, discrimination, equity and justice.

Post-colonialism is also criticised for its obsession with national identity. Some researchers feel that national identity is a rather fluid concept that changes over time and, therefore, does not justify any claims to what could have been, or what could not have been, if a country was not colonised.

Written by Dr. Hannes Nel, MBL; D. Com; D. Phil

According to the positivist paradigm, true knowledge is based on experience of the senses and can be obtained by observation, and by conducting experiments, control, measurement, to achieve reliability and validity. Positivism, therefore, strives for objectivity, measurability, predictability, controllability, patterning, the construction of laws and rules of behaviour, and the ascription of causality.[1]

The positivist paradigm of exploring social reality is based on the idea that you can best gain an understanding of human behaviour through observation and reason. Stated differently, only objective, observable facts can be the basis for science.

A positivist approach to knowledge is based on a real and objective interpretation of the data at our disposal. Such knowledge can be transmitted in tangible form – knowledge is often derived from observation.

Positivism is a philosophy of knowing (epistemology) which believes that only knowledge gained through direct observation is factual and trustworthy. Factual information collection, for example watching people work, measuring manufactured items, measuring time in athletics, is regarded as objective and therefore also valid.

Observations should be quantifiable so that statistical analysis can be done. Researchers following a positivist approach believe that there is one objective reality that is observable by a researcher who has little, if any, impact on the object being observed.

Positivism implies that there are objective, independent laws of nature to which human life is subjected. It is the purpose of the research to discover and describe these objective laws. This view describes society as being made up of structures, concepts, labels and relationships. Proving the existence and impact of such laws requires discovery through scientific means.

The researcher observes the community from the outside (an ‘etic’ approach). This means that you are seen as being independent of the study and follows a deductive approach. As the researcher, you should concentrate on facts rather than human interests, making this approach a deductive one.

To explain the concept of doing research independently of other people, notably your target group for the research – a researcher following a positivist approach can receive and analyse completed questionnaires from people whom he or she has never met and does not intend meeting either. All they are interested in are the responses from which objective conclusions can be made.

With these assumptions of science, the ultimate goal is to integrate and systematise findings into a meaningful pattern or theory which is regarded as tentative and not the ultimate truth. Theory is subject to revision or modification as new evidence is found.

The positivist paradigm is mostly used with quantitative research. A systems approach is followed to generate knowledge, and quantification is essential to enhance precision in the description of parameters and the discernment of the relationship among them. 

An interesting feature of positivism is that it accepts the supernatural and abstract as data for research purposes. However, theological (the supernatural) or metaphysical (the abstract) claims must yield to the positive – that which can be explained in terms of scientific laws.

Positivists believe that knowledge can be “revealed” or “discovered” through the use of the scientific method. The “discovered” knowledge enables us to provide possible explanations of the causes of things that happen in the world.

Positivists argue that the scientific research method produces precise, verifiable, systematic and theoretical answers to the research question or hypothesis. They also suggest that the use of the scientific method provides answers that are neutral and technical and can thus be universalised and generalised to all historical and cultural contexts.

The advantage of a positivist approach to research is that you can cover a wide range of situations in a short period of time. However, the following disadvantages of positivism should also be borne in mind:

• Positivism relies on experience as a valid source of knowledge. However, a wide range of basic and important concepts such as cause, time and space are not based on experience.
• Positivism assumes that all types of processes can be perceived as a certain variation of actions of individuals or relationships between individuals. We know that this is not always the case.
• Adoption of positivism can be criticised for reliance on the status quo. In other words, research findings are only descriptive, thus they lack insight into in-depth issues.

Positivist thinkers lean strongly on determinism, empiricism, parsimony and generality. ‘Determinism’ means that events are caused by other circumstances; and hence, understanding such causal links is necessary for prediction and control. ‘Empiricism’ means the collection of verifiable empirical evidence in support of theories or hypotheses and knowledge stems from human experience. Knowledge stems from human experience. The approach is deductive in nature because you are seen as being independent of the study while concentrating on facts rather than human interests. Parsimony means that phenomena are explained in the most efficient way possible. Generality is the process of generalising the observation of the particular phenomenon to the world at large.

Although some researchers feel that positivism is also associated with rationalism, others disagree, claiming that the two actually challenge one another. Constructivism and Post-positivism reject positivism.

Not all natural scientists and certainly not many social scientists support the positivist paradigm. Furthermore, natural scientists do not always reveal their research practices accurately in their research reports. Thirdly, the term “positivist” is not always interpreted as meaning a quantitative approach to research.[2]

[1] L. Cohen, L. Manion and K. Morisson, 2007: 26.

[2] A. Bryman, E. Bell, P. Hirschsohn, A. dos Santos, J. du Toit, A. Masenge, I. van Aard, C. Wagner, 2017: 57.

Written by Dr. Hannes Nel, MBL; D. Com; D. Phil

Phenomenology is a philosophy that believes that individual behaviour is the product of a person’s experience through direct interaction with phenomena. An objective external reality is believed not to have any effect on behaviour.

Social reality is believed to have meaning; therefore it should be taken into consideration when developing knowledge. Social reality is important for the way in which people behave as well as the factors that determine behaviour. This implies that research falls back on the common-sense thinking of individuals.[1] Actual experience is the essence of data used in phenomenology. Opinions, point of view, beliefs, superstitions, etc. are not taken into consideration.

Phenomenology deals with how people make sense of the world around them and how this can be used to understand phenomena and human behaviour. Phenomenologists realise that they should take their own perceptions into consideration when investigating those of other people. Their perceptions, however, should be based on experiences.

The data, research approaches and methods used in the natural sciences differ markedly from the data, research approaches and methods used in the social sciences, notably phenomenology. Data is analysed by reflecting on how we experienced events and phenomena and gathering meaning from our reflections and consciousness.

Research falls back on the common-sense thinking of individuals because of the importance of social reality. The objective of phenomenology is to investigate and describe an event or phenomenon as consciously experienced, without theories about their causal explanations or objective reality. The description needs to describe as accurately as possible the phenomenon, without judging, in order to remain true to the facts. Phenomenological research, thus, studies people’s perceptions, perspectives and understanding of a particular situation, event or phenomenon to construct meaning.

Human beings interpret interaction with phenomena and attach meanings to different actions and/or ideas to construct new experiences. You, as the researcher, need to develop an empathic understanding of phenomena to know how individuals interpret what they observe or experience, to understand the feelings, motives and thoughts that determine the behaviour of others.

Research based on a phenomenological paradigm strongly focuses on capturing the uniqueness of events or phenomena. For example, as part of research in human behaviour you may immerse yourself in the lives of convicted criminals. In carrying out such an inquiry, you might observe convicts in a correctional facility, share their particular struggles, conflicts and fears in an attempt to derive a deeper understanding of what it has been like for them to serve time in the facility.

Phenomenological studies attend not only to the events being studied but also their political, historical, and sociocultural contexts. The studies strive to be as faithful as possible to the actual experiences, especially as it might be described in the participants’ own words. In the example of research in a correctional facility, you would, for example, ask convicts to describe situations where they felt that their lives were threatened.

In such inquiries, phenomenological studies resist any use of concepts, categories, taxonomies, or reflections about the experiences. This implies that generalisations should be avoided because they may distort the desired focus on the uniqueness of the events. You would also avoid any research methods having a tendency to construct a predetermined set of fixed procedures and techniques that would govern the research project.[2]

An alternative to seeking assertions of enduring value or considering all human experiences as unique can be to aim for a limited form of generalisability. Such a limited form recognises the uniqueness of local situations but accepts that, depending on the degree of similarity of the sending and receiving contexts, some transferability of findings is possible.   

Phenomenological research embraces participants as stakeholders and participants in the research process. Even if limited, you and the participants can make some generalisations of what a phenomenon is like as an experience from the ‘insider’s’ perspective by analysing multiple perspectives of the same situation. This is yet another example of ‘emic’, the insider’s point of view, as opposed to ‘etic’ which would be the outsider’s point of view.

Phenomenologists are reluctant to follow a structured step-by-step research procedure. They argue that this would erode the integrity of the observed phenomenon. Research guidelines might be necessary just as long as it does not become a rigid procedure.        Almost any qualitative research method can be used, including interviews, questionnaires, focus groups, etc. The only precondition is that the data should be a full description of actual experiences.

The data collection method used will largely decide how the data will be analysed. Keep in mind that data can be gathered as and when an event takes place, which would mean that the data can change in unexpected ways and directions. You should focus on a deep understanding of the data through analysis. The data and its analysis should contribute to the achievement of the purpose of your research. Reflection is needed to extract meaning from data, and you will need to carefully analyse the data in order to achieve this.

Phenomenological studies emphasise hermeneutic or interpretive analysis of actual experiences. It is also associated with symbolic interactionism, which argues that the individual is continually interpreting and analysing the symbolic meaning of his or her environment, with symbolism often being the spoken or written word. Phenomenology tries to interpret and describe experiences in a way that others will also be able to understand.

Phenomenology is opposed to the positivist paradigm and most other technicist paradigms. The reason for this is that phenomenology requires collecting and reflecting on actual experiences which will seldom include quantitative analysis. Data gathered phenomenologically would mostly be subjective whereas the positivist paradigm requires objective data.

Researchers criticise phenomenology for many different reasons.[3] The paradigm is interpreted and used in a variety of ways by different researchers, with the result that the meaning of the philosophy has been eroded. Secondly, there is little, if any consistency in the examples given in many different fields of research, all claiming to be case studies of phenomenology. Thirdly, phenomenological observations are not always useful for research purposes because of the lack of cognitive thinking and reflection. Fourthly, the limited provision for the development of generalizable knowledge is contrary to the purpose of especially doctoral studies.

[1] A. Bryman, E. Bell, P. Hirschsohn, A. dos Santos, J. du Toit, A. Masenge, I. van Aard, C. Wagner, 2017: 15.

[2] R.K. Yin, 2016: 20.

[3]  https://www.quora.com/What-are-the-limitations-of-phenomenology. Accessed on 24/04/2018.

Written by Dr. Hannes Nel, MBL; D. Com; D. Phil

Modernism evolved over a period of approximately 400 years from a philosophy based on the interpretation of the mythical to a paradigm based on logic. Generally speaking, it is a movement towards articulating traditional beliefs and practices with modern ideas and needs.

Initially, modernism was associated with the church and art. However, the concept developed into a full-fledged paradigm through a process of logical growth. Currently, science and reason are said to be critical considerations for achieving accuracy, objectivity, and reliability in the process of knowledge creation. Reason is said to transcend and exist independently of our existential, historical and cultural environments. Some researchers regard modernism as the paradigm of all true knowledge.

Modernism favours structure, hierarchy, order and centralised control. It is believed that planning leads to order, authority is vested in a superior, centralised control is an effective management approach and planning should be done vertically from top to bottom. Consequently, modernist management is largely bureaucratic, prescriptive, procedural and structured.

In terms of research, modernism would imply investigating stages of development. Modernism belongs to the group of technicist paradigms, which favour quantitative research approaches. Important values, therefore, include the scientific method; the authority of the expert; the singularity of meaning; truth and objectivity.

Modernism is used when prediction is hoped to be achieved by analysing reasoning about information that is independent of the environment. The modernist view of time is linear, with events happening one after the other, with no other purpose than to keep progressing in a particular direction. Consequently, statistical analysis and graphical representation of trends are regarded as valuable tools for analysing data.

Modernism follows a realist ontology by accepting facts independent of the human mind. To achieve this the information that is collected and analysed needs to be objective, accurate, valid and authentic in terms of academic meaning, value, and content. The fact that knowledge increases over time supports certainty, order, organisation, prediction, rationality, linearity and progress. Even though a realist ontology, modernism is mostly optimistic about the future.

Research making use of modernism always has as an objective proving facts by making use of accurate statistics, homogeneous epistemological and moral principles and unyielding norms.

Existing theory is considered in the search for truth and coming to valid conclusions based on the available information about a phenomenon or event. Acquired knowledge is regarded as universal and true so that reason can help us overcome all conflicts and challenges.

Modernism mostly relates to research on human beings; consequently, social research methods are often used even if in combination with a quantitative research approach. Modernism can also be associated with modern societies and developed states (as opposed to pre-modern societies). It often includes campaigns to promote human emancipation, equality, redress and social progress. The family is seen as the central unit of social order and is therefore also often the focus of research using a modernistic philosophy.

During the past approximately seventy years a series of epistemological developments followed from modernism, starting with empiricism, which claims that all knowledge is derived from sense experience. Empiricism further evolved into scientific empiricism or modern science with the development of modernist methodology.

Feminism, like most other paradigms, can be approached in a modernistic manner. It is believed that women who are oppressed by patriarchy can achieve independence and regain their “authentic selves” through reason.

Ethnography, critical theory and critical race theory can also be associated with modernism if quantitative research methods are used or a combination of quantitative and qualitative methods.

In modernistic terms language is transparent, meaning that a one-to-one relationship exists between what is written or said, and the concept that is investigated. This differs from, actually opposes, the post-modern ontology that meaning in language cannot transport meaning from one person to another without being interpreted first.[1]

It is also in opposition with the interpretive paradigms (constructivism, relativism, ethnomethodology, hermeneutics, symbolic interactionism, interpretivism and phenomenology) because they are regarded as anti-realist, meaning that they use subjective data and research methods.

A belief of modernism that clashes with critical race theory and colonialism is that all cultures will embrace the truth because it is universal. Mass culture, mass consumption and mass marketing form part of the modernistic system. Homogeneity is regarded as a strength.

[1] N.K. Denzin and Y.S. Lincoln, 2018: 827.

Written by Dr Hannes Nel, MBL; D. Com; D. Phil

In our current day and age neoliberalism largely rendered liberalism obsolete. Even so, liberalism is still a relevant paradigm.

Liberalism advocates tolerance, progress, humanitarianism, objectivity, reason, democracy, and human rights. To this can be added a host of other positive attributes dealing with human rights, social interaction and freedom. This, amongst other things, implies that all individuals in a country possess an equal status as legal subjects, regardless of other inequalities and differences that might divide them.[1]

Liberalism, thus, is a philosophical approach to human interaction and also a social force.[2] The basic premise of liberalism is the equality of individuals before the law.[3] In this respect, liberalism links up with critical race theory, critical theory and feminism.

All the elements of liberalism offer valuable fields for research. In a constructivist spirit, research should utilise observation and experiences to reflect on and evaluate previous perceptions in the hope of understanding the situations and phenomena being investigated. Understanding should lead to change and reform.

Constructivism is a variant of liberal theory if issues like human rights, freedom of social interaction, etc. are investigated.

Neoliberalism also supports or extends some elements of liberalism, for example, private property rights, a classically minimal liberal state, and the efficiency of the free market system. In other respects, neoliberalism is in opposition with liberalism, although neoliberalism is gradually adopting more and more liberalist values. The four central areas in which liberalism and neoliberalism overlap are human rights, non-discrimination (ethnicity and gender), education and the media.

Liberalism is associated with relativism through its relativist conception of rights – it accuses other paradigms of being relativist in order to have its own relativism accepted as universalism.[4] For example, liberal relativism is sometimes rather a neo-colonial tactic designed to maintain the exploitation of developing countries by developed former colonial powers, or new powers taking over the role of colonial power under the guise that they are helping the needy country to grow.

Liberalism is associated with radicalism because they both support the struggle for democracy, specifically campaigning for the right to vote, welfare reform, and public services, with radicalism adopting a more aggressive stance than liberalism.

Liberalism is in opposition with some values of critical race theory and colonialism because of its favouritism toward the elite, the rich and the noble.

Some academics still associate ‘liberal’ with unrestrained and undisciplined attitudes and behaviour.[5] The strength of liberalism, namely its commitment to emancipation, is said to also be its most serious weakness. Throughout history, liberalists claimed their love for liberty while demonstrating contempt for people of the colonies and for women. Liberalists are of the opinion that they are entitled to enforce ‘democracy’ upon the ‘less enlightened’.[6] Because of its authoritarian stance, liberalism cannot be equated with democracy, and liberty is not the same as equality.

The second weakness of liberalism is that there is hardly any consensus of exactly what it means. People’s thoughts about and understanding of liberal concepts such as human rights largely depend on who is in charge, whose side you are on, what you stand to gain or lose because of your point of view, if your point of view is legal and politically correct, and your position in a social group or community. Most citizens of the USA probably felt that they were protecting human rights when they invaded Iraq in 2003, whereas most Iraqi citizens probably felt that they were robbed of their human rights.

A negative consequence of liberalism claiming to favour the needy while discriminating between the informed, rich and educated on the one side and the uninformed, poor and uneducated on the other side, is that research on the former often follows an emic approach while research on the latter follows an etic approach. The informed, rich and educated are regarded and treated as participants in the research while the uninformed, poor and uneducated are regarded as subjects upon whom research is done. 

[1] W. Davies in A. Abraham-Hamanoiel, D. Freeman, G. Khiabany, K. Nash, and J. Petley (Editors), 2017: 15.

[2] A. Abraham-Hamanoiel, D. Freeman, G. Khiabany, K. Nash, and J. Petley (Editors), 2017: 11.

[3] Ibid: 2.

[4] A. An-Na’im in A. Abraham-Hamanoiel, D. Freeman, G. Khiabany, K. Nash, and J. Petley (Editors), 2017: 55.

[5] A. Abraham-Hamanoiel, D. Freeman, G. Khiabany, K. Nash, and J. Petley (Editors), 2017: 1.

[6] Ibid: 4.

Written by Dr. Hannes Nel, MBL; D. Com; D. Phil

Often also called ‘anti-positivism’ or ‘naturalistic inquiry’, interpretivism is a softer and more subjective way than hermeneutics in which to interpret data. We can also talk about the interpretivist group of paradigms, including hermeneutics and some others that we will summarise at the end of this chapter. Here, however, we discuss interpretivism as a specific paradigm. All interpretivist paradigms claim that there is a clear and significant difference between the natural and social sciences, with the technicist group of paradigms favouring natural research (quantitative) while interpretivist paradigms favour social (qualitative) research.

According to intepretivists, precise, systematic and theoretical answers to complex human problems do not exist. Every cultural and historical situation is different and unique and requires analysis of the uniquely defined, particular contexts in which it is embedded. Social issues, therefore, should be analysed by means of scientific, quantitative research methods. Social laws, if they exist, should be uncovered through qualitative analysis and interpretation. Because of the specific social, political, economic and cultural experiences underpinning each study, the findings cannot be generalised; they do, however, provide greater clarity on how people make meaning of phenomena in a specific context, thus aiding greater understanding of the human condition.

Interpretivists are of the opinion that human life can only be understood from within because norms and values cannot be divorced from individuals. Human activities cannot be observed as some external reality. Social reality is viewed and interpreted by the individual according to the ideological positions that she or he holds. Therefore, knowledge is personally experienced rather than acquired from or imposed from outside.

Reality is multi-layered and complex and a single phenomenon can have multiple interpretations. Interpretivism, therefore, focuses on people’s subjective experiences, on how people “construct” the social world by sharing meanings, and how they interact with or relate to each other. Meaning is, thus, constructed and developed through interaction between people.

In interpretivism, social life is regarded as a distinctively human product. Interpretivists assume that reality is not objectively determined, but is socially constructed in terms of language, consciousness and shared meanings. The underlying assumption is that by placing people in their social contexts, there is a greater opportunity to understand the perceptions they have of their own activities. The uniqueness of a particular situation is important to understand and it generally attempts to understand phenomena through the meanings that people assign to them.

Human behaviour is believed to be affected by knowledge of the social world. Interpretivism proposes that the realities of phenomena can differ across time and space. As our knowledge of the social world and the realities being constructed increase, it enriches our theoretical and conceptual framework. There is, thus, a two-way relationship between theory and research. Social theory informs our understanding of issues which, in turn, assists us in making research decisions and making sense of the world.

The experience of doing research and its findings also influence our theorising. Inevitably, as theory will be abstract, it gives a partial account of the multifaceted social world. Such a theory allows researchers to link the abstract with the concrete, the theoretical and the empirical.

For interpretivists the social world depends on human knowledge. They believe that our own understanding of phenomena constantly influences us in terms of the types of questions we ask and in the way we conduct our research. Our knowledge and understanding are always limited to the things to which we have been exposed, our own unique experiences and the meanings we have imparted. As we proceed through the research process, our humanness and knowledge inform us and often direct us.

Often subtleties, such as intuition, values, beliefs or prior knowledge influence our understanding of the phenomena under investigation. Therefore, to conceive the world as external and independent from our own knowledge and understanding is to ignore the subjectivity of our own endeavours.

Interpretivism pays attention to and values what people say, do and feel, and how they make meaning of the phenomena being researched. Interpretivism pays special attention to the meaning that individuals or communities assign to their experiences. Patterns, trends and themes should, therefore, emerge from the research process, and your role should be to understand real-life situations from the point of view of the insider (the members of the target group for the research).

The human mind is regarded as a purposive source of meaning. Interpretive investigation searches for meaning in the activities of human beings, which can best be researched by making use of qualitative research. In fact, interpretivists believe that all qualitative research should be interpretive in nature. Even so, interpretive research is distinguished from qualitative research in general, by being distinctive in its approach to research design, concept formation, data analysis and standards of assessment. It can also be claimed to be radical in nature because it investigates real-life occurrences or phenomena.

A concept in especially qualitative research that shares a number of perspectives with the interpretive paradigm, is the notion of praxis. Some regard praxis as a separate paradigm while others regard it as a research method. Praxis means acting upon the conditions that you face in order to change them. It deals with the disciplines and activities predominant in the ethical and political lives of people.

By exploring the richness, depth and complexity of phenomena we can begin to develop a sense of understanding of the meanings given by people to such phenomena and their social context. Through uncovering how meanings are constructed, we can gain insight into the meanings imparted and thereby improve our understanding of the whole.

Interpretivism has its roots in hermeneutics, which, as you already know, is the study of the theory and practice of interpretation. In hermeneutics the text is the expression of the thoughts of its author, and interpreters must attempt to put themselves within the perception or thinking pattern of the author in order to reconstruct the intended meaning of the text.

Interpretivism relates to the constructivist epistemology. This perspective holds that individuals, in their reasoning, do not have access to the real world, suggesting that their knowledge of the perceived world is meaningful in its own terms and can be understood through careful use of interpretivist procedures.

The social context, conventions, norms and standards of the particular person or community are crucial elements in assessing and understanding human behaviour (the truth is relevant and subject to these subjective elements). This also applies to hermeneutics, phenomenology, ethnomethodology and symbolic interactionism. It also applies to radicalism although radicalism belongs more to the critical group of paradigms. All these paradigms pay attention to human interaction with phenomena in their daily lives, and suggest qualitative rather than quantitative approaches for the study of human activities and relationships.

Even though both interpretivism and positivism support social science, interpretivism opposes positivism because of its leaning towards physical science. However, keep in mind that the differentiation between paradigms in terms of being interpretive, critical or technicist is not clear cut. Most paradigms, if not all, can adopt any of the leanings depending on the research approach and method being used.

Because of its acceptance of such a large variety of rather subjective and intuitive sources of knowledge and meaning, some researchers feel that interpretivism is largely based on assumptions rather than accurate and authentic data, with the result that conclusions and findings based on it will lack scientific consistency.

Written by Dr. Hannes Nel

I came across this interesting question in an article written by Samuel BA Isaacs, previous CEO of SAQA, and published in the SAQA Bulletin Volume 12, Number 2 of February 2012. The Bulletin is rather outdated, but the question is not. Here is my attempt at answering the question.

The NQF does show some characteristics of modernism in the sense that its objectives are logical and aimed at supporting quality in education and training, lifelong learning. It is contemporary while keeping pace with changes in technological and social environments. The objectives of the NQF supports the modernist notion that science and reason can be used to achieve accuracy, objectivity and reliability in the process of knowledge creation.

Through the years, since the inception of the NQF, learning institutions and quality assurance bodies experienced it as a system that is bureaucratic, prescriptive, procedural and structured, which are elements of a modernist paradigm. Although some of them might deny this, all quality assurance bodies follow evaluation procedures based on specific criteria, procedures and timeframes from which they do not deviate. 

The elements of modernism that can be linked to a constructivist philosophy are that the NQF is formulated in a structured, hierarchical (three sub-frameworks) manner while being implemented and managed in an orderly manner through centralised control.

Constructivism can be regarded as the conscience of the NQF. All stakeholders are given an opportunity to participate in the development and review of the NQF, so that learning institutions and quality assurance bodies can contribute through their own understanding and experience, i.e. prior knowledge. In a constructivist approach, all stakeholders should be allowed to ask questions and to participate in the exploration, research and development processes. Sadly, such flexibility was neglected in the development of the NQF. The intelligence and prior knowledge of experts were utilized selectively and subjectively in the formulation of the NQF. I need to add, though, that Dr. James Keevy, who is probably the best-informed South African authority on NQF systems worldwide, played a valuable and pivotal role in the initial development process, but that is not typical of a constructivist approach.

Post-modernism supports a pluralistic epistemology which utilizes multiple ways of knowing. This means that the NQF, to meet the requirements of post-modernist philosophy, should have been much more flexible in its approach to quality assurance of learning institutions and learning content. Post-modernism values the multiple opinions of individuals and communities. In his article, Isaacs mentions that many stakeholders were consulted in the development process. This would be typical of a post-modernist approach.

Modernism and post-modernism have certain elements that fit together, for example, modernism articulates traditional beliefs and practices with modern ideas and needs while post-modernism links opinions, value-systems, and knowledge to specific cultures. This is largely achieved through the use of language.

Both modernism and post-modernism are technicist, meaning that they adopt a critical and interpretive approach to the achievement of quality education and training. The NQF meets these characteristics. However, this is not necessarily a good thing.

In closing, the NQF needs not be exclusively modernist, constructivist or post-modernist. It can, and probably do, show characteristics of all three and some other paradigms.  For example, there are elements of critical theory in the NQF. The NQF questions knowledge and learning methods, it acknowledges the role of power and social position on education and training and it goes beyond prevailing assumptions of understanding. It also shows characteristics of feminism by promoting the role of women in the education and training system. It also shows characteristics of positivism – quality assurance of education and training as well as the learning process as such follows a cycle of control which includes observation, experimenting, and measurement. Judging from the manner in which the NQF is implemented I would think that it is largely based on a modernist philosophy.  

Written by Dr Hannes Nel, MBL; D. Com; D. Phil  

Hermeneutics deals with interpretation. Originally, hermeneutics referred to the study of the interpretation of written biblical text, but now it includes the interpretation of any form of communication, including verbal, artistic, geo-political, physiological, sociological, etc. In terms of communication, hermeneutics views inquiry as conversation and conversation as a source of data that can and should be used for research. Hermeneutics is now applied in all the human sciences to clarify or interpret, conditions in which understanding takes place.[1]

With the above in mind, hermeneutics can be defined as the aspect of a study that involves interpreting the event or events being studied, to deepen the understanding of the political, historical, sociocultural, and other real-world contexts within which they occur. Language and history play an important role in the interpretation of events and phenomena.

Hermeneutics represents a specific perspective on data analysis. In hermeneutics theories are developed or borrowed and continually tested, looking for discrepant data and alternative ways of making sense of the data.[2] It is not the purpose of hermeneutics to offer explanations or to provide authoritative rules or conceptual analysis, but rather to seek and deepen understanding. As a mode of analysis, it suggests a way of understanding or making meaning of, textual data. Objectivity is sought by analysing our prejudices and perceptions. Even so, ambiguity is not regarded as an obstacle to qualitative research and it is accepted that interpretation will sometimes be typical and perhaps even unique to a particular situation and context.

A hermeneutic approach, thus, is open to the ambiguous nature of textual analysis and resists the urge to offer authoritative readings and neat reconciliations. Rather, it recognises the uniquely situated nature, historically and linguistically influenced, and the ambiguous nature of interpretation, and offers such for readers to engage with, or not, as they wish.[3]

In the process of interpretation you, as the researcher, will inevitably add your own interpretation to text and, perhaps, review historical text if you regard it as necessary for whatever reason. In the process, you will also learn while contributing to the available knowledge in a particular field of study. Understanding occurs when you recognise the significance of the data that you are interpreting and when you recognise the interrelatedness of the different elements of the phenomenon.

A rather impressive number of human, religious and philosophical scientists elaborated on and added to the nature of hermeneutics. Two useful elaborations are, firstly, that experience, expression and comprehension are elements of hermeneutics and, secondly that hermeneutical analysis is a circular process, popularly called the hermeneutic circle.

The hermeneutic circle signifies a methodological process or condition of understanding, namely that coming to understand the meaning of the whole of a text and coming to understand its parts are independent activities. In this regard, “understanding the meaning of the whole” means making sense of the parts, and grasping the meaning of the parts depends on having some sense of the whole. The parts, once integrated, define the whole. Each part is what it is by virtue of its location and function with respect to the whole. In a process of contextualisation, each of the parts is illuminated, which clarifies the whole.[4] The hermeneutic circle takes place when this meaning-making quest involves continual shifts from the parts to the whole and back again.[5]

Hermeneutics focuses on interaction and language. It seeks to understand situations through the eyes of the participants. It involves recapturing the meanings of interacting with others, recovering and reconstructing the intentions of the other role players in a situation. Such research involves the analysis of meaning in a social context.

The hermeneutic data analysis process is aimed at deciphering the hidden meaning in the apparent meaning and therefore, in analysing the data you are searching for and unfolding the levels of meaning implied in the literal meaning of the text. As a consequence, in designing your research you will deliberately plan to collect data that is textually rich and analyse it to make sense of the bigger picture or whole.[6]

Hermeneutics provides the philosophical grounding for the interpretive paradigms, including interpretivism, relativism, ethnomethodology, symbolic interactionism, constructivism and phenomenology. It is also possible to associate and integrate hermeneutics with the critical research paradigms.

Hermeneutics opposes rationalism, positivism, scientism and modernism and, consequently, is more suited to a qualitative rather than a quantitative research approach.

The second criticism of hermeneutics is that viewing inquiry as conversation might damage the validity of your research conclusions and findings.

In summary, hermeneutics seeks understanding rather than to explain; acknowledges the situated location of interpretation; recognises the role of language and history in interpretation; views conversation as inquiry, and is comfortable with ambiguity.[7] Understanding requires the interpretation of words, signs, events, body language, artefacts and any other objects or behaviour from which a message can be deduced. It is, therefore, not a paradigm based on theoretical knowledge only, but also practical actions or omissions.

In closing, the circular nature of hermeneutic investigation is questioned by some researchers because setting understanding as a prerequisite for understanding the parts and understanding the parts as a prerequisite for understanding the whole, is a catch twenty-two situation.

[1] http://www.qualitative-research.net/index.php/fqs/article/view/145… Accessed on 20/11/2017.

[2] J.A. Maxwell, 2013: 53.

[3] http://www.qualitative-research.net/index.php/fqs/article/view/145… Accessed on 20/11/2017.

[4] http://www.qualitative-research.net/index.php/fqs/article/view/145… Accessed on 20/11/2017.

[5] R.K. Yin, 2016: 336.

[6] Loc. cit.

[7] Loc. cit.