Võrdle meetodeid

	Kriitiline tõlgendav fenomenoloogiline analüüs	Kriitiline fenomenoloogia
Valdkond	Kvalitatiivne	Kvalitatiivne
Perekond	Process / pipeline	Process / pipeline
Tekkeaasta	1996 (IPA); critical variant explicitly theorised in the 2000s–2010s	Late 20th–early 21st century (fully articulated ~2000s–2010s)
Looja	Jonathan A. Smith (IPA); critical extension developed within the IPA tradition by Smith, Flowers, Larkin and associated scholars	Lisa Guenther, Gayle Salamon, Alia Al-Saji (among others); draws on Husserl, Heidegger, Merleau-Ponty, and Frankfurt School critical theory
Tüüp	Qualitative research design and analytic approach	Qualitative research approach — interpretive and emancipatory
Algallikas	Smith, J. A., Flowers, P., & Larkin, M. (2009). Interpretative Phenomenological Analysis: Theory, Method and Research. Sage. ISBN: 978-1412908344	Guenther, L. (2020). Critical phenomenology. In G. Weiss, A. V. Murphy, & G. Salamon (Eds.), 50 Concepts for a Critical Phenomenology (pp. 11–16). Northwestern University Press. ISBN: 978-0810141018
Rööpnimetused	Critical IPA, CIPA, critical-lens IPA, critical interpretive phenomenology	critical-phenomenological inquiry, critical-phenomenological analysis, phenomenology and critical theory, politically engaged phenomenology
Seotud	5	6
Kokkuvõte	Critical Interpretative Phenomenological Analysis (Critical IPA) is a qualitative approach that combines the double-hermeneutic interpretive work of standard IPA with an explicit critical lens, examining not only how participants make sense of their experience but also how power, social structures, ideology, and systemic inequalities shape that experience. It retains the ideographic, person-centred rigour of IPA while asking whose interests are served and what is silenced or constrained.	Critical phenomenology is a qualitative research approach that merges classical phenomenological methods with critical theory to examine how structural forces — race, gender, class, disability, and other axes of power — shape and constrain lived experience. Rather than pursuing neutral description of universal essences, it asks whose experiences are centred, whose are marginalised, and how oppressive social structures are reproduced in the body and in everyday life. It has been consolidated as a distinct field by scholars such as Lisa Guenther, Gayle Salamon, and Alia Al-Saji.