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Purpose – This chapter critically engages with a positively oriented emotional reflexivity with the aim of improving inclusivity in bereavement research.

Methodology/Approach – The heartfelt positivity methodology intentionally creates positivity through the everyday practices of academic research. In this chapter, emotional reflexivity is guided by the heartfelt positivity methodology to identify and learn from collaborators’ emotions. It focuses on collaborators whose involvement in the academic community falls beyond that of the immediate research team at different stages of bereavement research.

Findings – The emotions of collaborators involved in bereavement research have been overlooked, yet their inclusion reveals a significant potential for the sanctioning of bereaved mothers’ potential participation in bereavement-focused research or breastmilk donation programmes. Key learnings that may be applied to conducting future bereavement research are (i) the potential for collaborators to also be bereaved parents (ii) the continued need to strive for the inclusion of bereaved parents in research and (iii) to extend the methodological principle of emotional reflexivity to include research collaborators when researching emotionally sensitive topics.

Originality/Value – This chapter argues that bereaved mothers’ knowledge and practices of thriving in hard times can either be fostered or derailed at different stages of the research cycle depending on which narratives frame human suffering. For researchers and collaborators, emotional reflexivity is crucial to inclusive research practices and knowledge translation.

David Morgan’s (2011) influential concept of ‘doing family’ has yet to be applied to the cultural shaping of fatherhood and emotions. Drawing from two case studies, of a Scottish and a Romanian father, the author reflects in this chapter on the interconnections between ‘doing family’ and ‘loving’, as types of relational and emotional activities which maintain family bonds despite intimate separations and work migration. These two case studies are taken from a larger, qualitative research project, which explored the experiences of involvement and love for 47 fathers in their personal lives. The specific case studies of Sergiu and Keith, marked by relational give-and-takes across different spaces, illuminate the contradictions of their emotional involvement in their close relationships to their children and ex-partners. For these two fathers, the process of ‘doing family’ after separations was a disjointed and renegotiated one. It mainly involved developing their emotional reflexivity as a response to their changing life circumstances. In this process, both fathers recount how they began reconfiguring their masculine identity from providing to establishing caring fathering. These changes occurred when the normative precepts of their personal lives were transformed due to the separations. Situations of emotional upheaval, movement and relocation were thus created. As their families were in motion, fathers mentioned instances of changing their communication strategies to express love in more visible ways to their children, directly constructing their ‘good fathering’ identity from renewed positions. Family separations in this context offered the potential to challenge the traditional father’s role.

Purpose – Drawing on a study of data extracts ‘mined’ from the Internet without interaction with the author, this chapter considers the emotional implications of online ‘participant absent research’. The chapter argues that researchers should reflexively consider the ways in which data collection techniques framed as ‘passive’ actively impact on researchers’ emotional lifeworlds. Consequently, it is important to ensure that researchers are adequately prepared and supported.

Methodology/Approach – The data introduced in this chapter were constructed around a single case study. This example documents an incident where a woman was asked to leave a sports shop in the UK because she was breastfeeding. Not allowing breastfeeding within a business is illegal in the UK, and this case resulted in a protest. The study involved an analysis of user-generated data from an online news site and Twitter.

Findings – Drawing on field notes and conversations with colleagues, the chapter explores the value of reflexivity for successfully managing researchers’ emotional responses to disturbing data during the process of analysis.

Originality/Value – Whilst the role of emotion is often considered as part of ethnographic practice in studies utilising face-to-face encounters, it is underexplored in the online domain. This chapter presents, through a detailed example, a reflective account of the emotion work required in participant absent research, and offers strategies to reflexively manage emotions.

In this paper, we responded to recent calls for the use of a greater variety of qualitative methods in the study of inter-organizational encounters, including mergers and acquisitions (M&As). The paper provided a reflection on the authors’ experiences in carrying out two studies of merger processes in the UK and Finland, one ethnographic and one combing also auto-­ethnographic methods. Contrasts between the former case of an “outsider” entering into an ethnographic study and the latter case of an auto-ethnographer with a dual role as a researcher and integration team member were highlighted. The paper offered three contributions to extant research. First, the paper extended the methodological debate in the study of M&As to the level of individual methods. Second, the paper identified the finding types that emerge when using ethnographic methods in the study of mergers. Third, the paper discussed the unique challenges posed when conducting ethnographic work investigating organizational combinations in times of mergers as opposed to ethnography in traditional, single organizational settings.

Practices of reflexivity have encouraged youth researchers to discuss ethical dilemmas encountered in the field more openly. Whilst this has afforded a departure away from abstracted accounts of practice, published work tends to focus on self-oriented reflexivity and the emotional response of the ethnographer. Participants’ own emotions, and the emotional relationships between researcher and participant, have received less consideration. Not only can this result in adversarial, challenging or ‘controversial’ encounters being sanitised or even avoided in written accounts, but also the possible processual, individual or social benefits of a relational ethnography can be downplayed. This chapter uses cross-cultural ethnographic research involving young people in Laos, Southeast Asia and in Scotland, to expose some of the ethical dilemmas that can emerge from researcher–participant relationships. Reflecting and writing about these events deliberately places the researchers in a position of vulnerability by demonstrating the diverse ways emotional connections can shape and direct ethics in practice. The chapter concludes that a balanced approach to ethics, with attention to honesty and relationality, is key to realising a more considerate, authentic ethnographic account.

Developing self-awareness as a management instructor and modelling this process for students’ similar awareness has benefits in classroom learning environments. In this chapter, the authors reframe faculty and student traditional roles and responsibilities, providing an iterative, holistic process of embedded interdependent self-awareness development where students experience a sense of empowerment and control over their learning, integral to mutual success. The authors’ experiences draw on aspects of experiential learning, Gestalt psychology, and self-determination theory (SDT). To create an intrinsically motivating, student-centred learning environment in an undergraduate leadership course, the authors reframed teaching to include course design, opportunities for student autonomy, co-creation of psychological safety, and the instructor’s use of self. This evidence-based reflection for self-awareness included examining behavioural patterns, feelings, and thinking. Finally, the authors discuss lessons learned and practical applications, identifying reflexivity, psychological safety, iterative feedback, student autonomy, and modelling as key to the process.

Since the publication of Schon’s (1984) landmark text The Reflective Practitioner, there has been a surge in research literature demonstrating reflection as an essential “best practice” for teachers. However, it often feels as if reflection is forced into our lives or we happen upon it at inopportune times, creating a contradiction of un/predictability – it is touted as crucial but afforded only particular spaces or purposes, while it sneaks into our lives at inappropriate times. From our perspective, this indicates underlying flawed modernist and humanist logics at work in conceptualizations of teacher and teachers’ work –we cannot plan on bodies in motion being predictable, and just because reflection seems located in the mind, does not mean the human is solely involved in reflection. The purpose of this chapter is to explore reflexivity as un/predictable in order to generate new possibilities and potential that are not bound by modernism’s penchant toward structure and humanism’s myopic self-awareness. Via co/autoethnography, we present individual narratives illustrating our relationships with reflexivity in various spaces of our lives. By using various types of mirrors (e.g., classic mirror, interrogation mirror, window as mirror, water as mirror) as analytical devices, we illustrate reflexivity as embodied processes that emerge un/predictably as we traverse various geotemporal–political locations and engage with other human, non-human and material bodies. By recasting reflexivity as dynamic and fluid, we raise possibilities for spontaneously incorporating reflexivity into teaching–learning and research, thereby untethering critical reflection from modernist and humanist logics that attempt to corral reflection into discrete activities and truncate its potential for transforming praxis.

In many societies, children tend to be seen as morally immature and predominantly as objects of parental care. In this chapter, these habitual views are questioned from the perspective of childhood studies; children’s moral reflexivity in regard to their parents’ wellbeing and the care children provide them are highlighted. From two discursive studies carried out in Chile in different socio-economic strata and with children aged from 10 to 11, the children’s concerns about their parents – whom they perceive as being overwhelmed and irritable and how best to support them in these conditions – are revealed. This involves the children in concrete actions of care as well as efforts to become a good son or daughter, and a good child, by sparing their parents difficulties and making them happier. The moral reflexivity shown by the children in these studies must be understood in the current context of intensive parenting, a growing trend in Chile, as in other countries. At the same time, such reflexivity involves complex and subtle relational processes and identities. Thus, care goes beyond material or emotional support to parents; boundaries are blurred between individualism and altruism, as well as between an ethic of care that is context-sensitive and one that is more abstract and universal in nature.

The current chapter outlines the process through which New Religious Movement (NRM) membership is conceptualized as facilitating the development of increased reflexivity, in particular the development of an increased ability to connect to others. Based on the narratives of a subsample of 11 former members of NRMs for whom membership signified a desire for an increased ability to emotionally connect to others, a number of factors that are understood as having facilitated or inhibited this type of change were identified and are discussed. The findings extend previous theorizing of NRM as facilitating changes in the behaviors and beliefs of their members, and conceptualizes NRMs as possible avenues through which self-change at an emotional level can occur.

Sexual harassment and discrimination are continuing and chronic workplace problems (Quick & McFadyen, 2017) that affect the health, well-being and socio-economic future of victim/survivors (Blau & Winkler, 2018). Despite this, management and leadership education have been primarily addressing this workplace issue from a legal responsibility perspective and using preventative strategies such as promoting the value of equity, diversity, inclusion and belongingness and explaining the importance of safe, healthy and respectful workplaces. While the establishment of policies, human rights training and disciplinary procedures are undeniably important, rarely do business educators prepare future managers to engage with employees in trauma-informed, compassionate and respectful ways. The co-authors have used a collective restorying process to engage in co-designing a workshop for early career managers and students of management and leadership. The workshop includes iterative exploration of the language and authentic performativity of unbiased compassion while engaging in collective reflexivity. The basis of the workshop centres the research proposition that to support a claimant the manager must performatively lead with authentic compassion while using unbiased language in order to assure procedural justice while mitigating procedural trauma. Early career managers, and hence their organizations, are ill-equipped to deal with workplace investigations of sexual harassment and discrimination. By collectively exploring and practicing unbiased compassion, managers will not only be more prepared to respond to a claim of sexual harassment or discrimination, but they will also reduce employee's felt sense of procedural trauma and increase the organization's likelihood of due diligence.