It used to seem that there were risks associated with telling others I was communicating with plants, animals, or spirits....

 

Yet in a time where there is great desire and demand for epistemological and ontological difference (Dillard, 2003b; Guba & Lincoln, 2005; Hart, 2003a; Lather, 2006; Russell, 2006a, 2006b), how is it that this difference remains difficult to claim?

 

When there are increasing calls for representation of a diversity of voices, the possibility of speaking and researching with spirit is critical, although seldom spoken of as a process through which to conduct academic research and representation (Clements, 2004; Dillard, 2006b; Hurtado, 2003; Rendon, 2000; Shahjahan, 2005; for some exceptions, see Bernard, 2007; Clements, 2004; Dillard, 2006a, 2006b; Harpignies, 2007 and an increasing number of Indigenous scholars).