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In this paper, the authors depict performance ethnography as having multiple ethical dimensions and multiple implications for the relationships between the evaluator and program participants. They have found performance ethnography to be essentially an intimate form of representation that has tremendous implications for the ownership of qualitative data, particularly data associated with program evaluation. They also address implications for qualitative researchers who wish to use performance as part of evaluation studies. They speculate on how to create a performance that not only gives justice to the multiple voices in qualitative data but that also invites dialogue that is meaningful, non-threatening, and ethically defensible. A dialogic approach to program evaluation research can lead to a more ethical and equitable relationship between evaluators and program participants, which in turn can result in richer understandings of program implementation. It also allows participants to claim ownership of the evaluation and can provide a vehicle for disseminating results. (Contains 3 notes.)

The author uses this conceptual paper to present her personal narrative of transformation from miseducated (schooled) to educated (cultural broker) as a pretext to explore miseducation among young Black teachers. The author's personal transformation comes in response to the neglect of teacher educators to attend to our few African American preservice teachers. Using a letter format, this paper places a particular focus on African American teachers and teacher educators, who agonize over how to transmit culture when they themselves have been miseducated.

This article is an autoethnography of the author's journey toward the reconciliation of her spirituality with the academy. She depicts the origin of her crisis in the academy, and why the climax of the crisis was critical to her reconciliation. Drawing on Cynthia Dillard's notion of an endarkened feminist epistemology, she identifies the Black Church community as the site where her spirituality is nurtured and recognizes its influence on her reconciliation with the academy. Implications of this study suggest the necessity for researchers to become engaged in public discourse about our spirituality as it relates to education, to continue to invite others to the conversation, and to recognize how the discourse might influence our decisions as researchers/educators. (Contains 7 notes.)

An introduction to the journal is presented in which the editor discusses an article on the progressive mystique and code of civility in North Carolina by William Chafe, the role of cultural orientation in how a society is being criticized by Mwalimu Shujaa, and the experience of Jan L. Petersen on how her background and White identity contribute to an oral history project about an all-Black school.