RESEARCH METHODOLOGY
2.4 The Post-foundationalist Practical Theology Model (Muller 2005)
In addition to Lammott‟s ABDCE research model, which offers rich, various and approved data to the study, the Post-foundationalist Practical Theology model provides a more specific framework to process the emerged knowledge and strategies as arrived at using the ABDCE model. The Post-foundationalist Practical Theology Model is used for:
The design, implementation and development of the training programme in pastoral family therapeutic counselling.
2.4.1 The context and interpreted experience
In this step, the researcher focused on the life world of the participants (co- researchers) in the pilot studies, as their personal and family life experiences and their work as assistant church leaders in various communities added valuable information to the design of the training programme. The students gained skills in contextualizing and interpreting their own life experiences, and through that process arrived at shared understandings. The following activities are described in this step:
1. A specific context is described. Description of the life world and discourses of families living with HIV in the (church) community in Southern Africa, their level of involvement in the churches, and the church‟s discourses
and involvement in the life world of these families. In this study this description and interpretation was developed within the ABDCE Model as outlined above. The participants in the pilot studies described their particular context of action and were guided by contextual and narrative therapeutic understandings.
2. In-context experiences are listened to and described. In this study the in- context experiences of participants (co-researchers) of the pilot studies are listened to and described. The participants in the pilot studies made use of contextual and narrative therapeutic language to describe their experiences.
3. Interpretation of experiences are made, described and developed in collaboration with “co-researchers”. In this study, the participants in the pilot studies made use of contextual and narrative therapeutic concepts to interpret their in-context experiences.
Traditions of interpretation
This aspect encouraged the participants (co-researchers) to acknowledge voices, discourses and traditions in their families of origin and in society that informed and guided them in the interpretations of their life experiences. The step (activity) related to this is:
4. A description of experiences as it is continually informed by traditions of interpretation. Identification of specific discourses/traditions in families and (church) communities and within the churches which inform people‟s perceptions and behaviour. The researcher and participants (co- researchers) listened to the literature, the culture and the informative theological traditions of a certain context. The discourses and narratives
as developed within the ABDCE Model were also utilized as training materials for this exercise.
God’s presence
This step related to the direct experience of God‟s Presence as the Other Person in the life world of the participants (co-researchers) and their capacity to acknowledge such Presence in the life world of families living with HIV/AIDS and their (church) communities. The students learned to respect the uniqueness of other people‟s experience and evolving story with God (Griffith in Walsh 2003).
5. A reflection on God’s presence, as it is understood and experienced in a specific situation. A reflection on the religious and spiritual aspects and affects, of families living with HIV/AIDS. In this study the researcher and participants listened to and reflected on their religious and spiritual understanding and experiences of God‟s presence in their own lives and in the lives of families living with HIV/AIDS. Reflections on God‟s presence as presented within the ABDCE Model were also utilized as training materials for this exercise.
The participants (co-researchers) described and interpreted these also by means of presenting a meditation.
Thickened through interdisciplinary investigation
This step is concerned with the development of interdisciplinary informed materials, which is added to the gained insights from the outcome of the triangulation of data sources, theory, methods and research participants.
6. A description of experience, thickened through interdisciplinary investigation. A dialogue with other disciplines, for example, social work, family therapy, psychology, anthropology, theology, and social economics, with the intention to integrate the various stories of understanding into one. In this study the participants (co-researchers) will design and discuss narrative case studies, guided by literature from various disciplines. The cases are based on the arrived at themes and analysed discourses from the ABDCE Model.
Point six is consistent with phase five of the Intervention Research Model.
Interpretations that point beyond the local community
7. The development of alternative interpretations that point beyond the local community. The development of alternative interpretations, through deconstruction and emancipation, with all the co-researchers, herewith developing a new story of understanding that will have possibilities for broader application. In this study, through triangular reflexivity, the ABDCE model developed a broad spectrum of collective understanding and meaning, of which the preliminary training material is an outcome. The participants (co-researchers) in the pilot studies, who lived, strengthened and spoke about the intervention, as developed by use of the training materials will set out to practice the learned pastoral family therapeutic skills to provide care and counselling to families with HIV/AIDS. The participants are empowered to deconstruct negative discourses in their church communities, based on their new understanding and created meaning. The researcher will provide concentrical dissemination, starting the training in her own community and then will take the training programme beyond her local community into other communities of faith (Muller 2005).
Point seven is consistent with phase six of the Intervention Research Model.