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This essay represents a dialogue between the two co‐authors about the role of intersubjectivity in their respective fields of research‐intergroup dialogue and communication at the end of life. Using dialogue and intersubjectivity as both the topic and the method of their inquiry, the authors work together to articulate the nature of intersubjective moments in interview research, the relationship between dialogue and intersubjectivity, the conditions under which they experienced it, and what such moments bring to the process and products of research grounded in participation. Engaging the concept of dialogue as praxis, the essay attempts to capture and illustrate dialogic engagement.

This paper aims to build around an abductive argument: the epistemological value of the Arts-derived knowledge is equivalent and may be supplementary to that of science, contributing to the literature on the epistemological mistrust between both systems of knowledge.

This essay proposes a conceptual model – a tool, in Kuhn’s terms – grounded on the sociology of knowledge (Berger and Luckmann, 1967; Schütz, 1951), to frame the apprehension of reality from a social perspective, and the philosophical pragmatism (Peirce, 2012), considering the fixation of beliefs as the seminal concept that leads to the legitimation of knowledge in society. The proposed conceptual model guides analysis on the epistemological value of the knowledge derived from the Arts and supports reflection on the commonalities between both finite provinces of meaning.

Reproducibility, doxastic grounding, community/membership, intersubjectivity and evidence are criteria identified as commonalities between the Arts and Science. Acceptance and legitimation across finite provinces of meaning emerge to produce minimally acceptable objectivity, made possible by the mutual validation of impressions.

The discussion on greater levels of aesthetic appreciation has been eclipsed by the authors’ intention to find specific epistemological properties of knowledge derived from the Arts.

As practitioners in applied social science, management researchers are supposed to have mastery over how to apply what they know. So, the findings suggest participation (becoming accepted, first of all) in communities of practice, learning from and contributing to distinct finite provinces of meaning. The role of organizations in the understanding of knowledge derived from the Arts and its application might be that of a protagonist, promoting creativity and innovation through openness to new perspectives on knowledge.

This essay rescues knowledge as not a justified true belief, but the result of fixed beliefs continuously and socially legitimated. This rescue escapes previous attempts that appeal to Gettier-type counterexamples. A conceptual model was proposed to frame knowledge from a philosophical and sociological perspective and represent a methodological contribution of this essay. The proposition of third-order interdisciplinarity, also represents a contribution, of conceptual nature.

The purpose of this paper is to examine distinctions between embeddedness and belonging in ethnographic fieldwork to make sense of a researcher's identity position in the field.

A confessional ethnographic narrative was retrospectively crafted from field notes from a 12-month fieldwork period. This narrative is presented and critically discussed to problematize the author's remembered sense of place and temporality in the field.

Regardless of whether a researcher “longs to belong” in the field, the paper finds that the research and the researcher belongs to the field. The temporality of an ethnographer's being in the field causes its inhabitants, the research participants to assign him/her a distinct and hybrid identity position.

It is recognized that the research presented is bound by nostalgia. However, such reflexive intersubjectivity must be accounted for in ethnography. The identity position of a researcher influences the research process and outcomes. And that identity is not at the discretion of the researcher.

Adopting the trope of habitus and postcolonial principles, this research illustrates the criticality of reflexive intersubjectivity in ethnography to positioning the researcher as “Other,” not the research participants. For organizational ethnographers, and qualitative researchers more widely, to recognize this ethical consideration has consequences for how fieldwork is practiced and reported.

The aim of this article is to investigate the creative knowledge processes which are often invisible in innovation work.

An ethnographic field study was conducted following three multidisciplinary groups; two groups in an Oil and Gas Company, Statoil and one group in a Research Institute. Data collection included observations, field conversations and formal interviews.

Creative knowledge processes develop over time in six different phases of initial innovation work. The article discusses the characteristics of communication and knowledge work in these phases. It was concluded that the creative processes peak in the three middle phases, and these phases can be seen as a separate “Room of Opportunity”.

This study is limited to three groups, but the pattern of phases is consistent across all groups studied.

This study shows that knowledge diversity in groups does not automatically lead to creativity and underscore that group members’ ability to learn from each other is crucial for the quality of new ideas. To develop innovative ideas, groups must ensure a knowledge platform and challenge present knowledge by balancing alterity and intersubjectivity in a circular movement.

The findings presented in a model “Room of Opportunity” show that creative knowledge processes develop in phases and peak in a separate room. This is a new way to understand early innovation work, and the model is a contribution to how such invisible processes can be visualized and facilitated.

This paper discusses my perceived positionality in an ethnographic research project on the contentious issue of female circumcision in Southwest Cameroon. My bicultural identity as a Western‐trained, African anthropologist is associated with power because of my perceived alliance with the ‘Whiteman’ (western, rational, scientific knowledge) showing how the anti‐female circumcision campaigns based on discursive practices of mortality and the harmful health effect paradigm have backlashed, suggesting the need to re‐evaluate and be aware of power dynamics between practicing and nonpracticing societies in the construction of the diverse reality of female circumcision. The ritual practice should rather be seen as opened to both rationalisation and modernisation, suggesting that there can be a synergy between local and global, rational science.

Drawing on Wendt’s (1995, 1999) thin constructivist approach to international relations this paper aims to critically examine how the measures taken by the Australian Government to protect the country from coronavirus (COVID-19) have prompted politicians and opinion-makers to mobilize globalizing and de-globalizing discourses towards divergent conceptualizations of national resilience.

The paper examines 172 Australian political and media articles, which focus on both COVID-19 and globalization/de-globalization published between February and June 2020. The data were imported to NVivo to enable in-depth thematic analysis.

The paper develops the concept of crisis protectionism to explain how COVID-19 has been mobilized in discourses aimed at accelerating selective de-globalization in Australia. Selective de-globalization is inductively theorized as involving material structures (i.e. border closures), ideational structures (i.e. national identity) and intersubjectivities (i.e. pre-existing inter-country antagonisms).

The paper relies upon publicly available data about Australian discourses that relate to a unique globally disrupting extreme event.

Crisis protectionism and selective de-globalization are important to multinational enterprises (MNE) that operate in essential industry sectors (e.g. medical supply firms), rely upon open borders (e.g. the university sector) and for MNEs entering/operating in a host country experiencing antagonistic relationships with their home country.

The paper extends Witt’s (2019) political theorization of de-globalization towards a socialized theory of de-globalization. By rejecting liberal and realist explanations of the relationship between COVID-19 and de-globalization, this study highlights the importance and endogeneity of non-market risks and non-economic logic to international business and MNE strategy.

The purpose of this paper is to introduce a unique approach to accessing, interpreting, and presenting issues concerning the lives of social science research participants. It particularly focuses on accessing those considered to be economically, socially, or politically marginalized and where there is reliance upon intersubjective accounts in two languages.

The conceptual and empirical material referred to in this paper is drawn from the author’s doctoral research of a Fair Trade case study in Malawi. The approach presented is influenced by concepts derived from postcolonial theory, grounded theory, and intersubjectivity.

For the community empowerment research focus it was important to provide space to capture voices of all participants, accounting for the hierarchical socio-political context in which people were embedded. This required the use of interpreters, introducing challenges related to intersubjectivity such as recognizing and accounting for positionalities and impressions of multiple parties collaborating in the process of collecting and interpreting qualitative research material.

Investing in trained and engaged interpreters, using pilot interviews, including participants’ data in the field research design process, and capturing marginalized voices helps a researcher to mitigate challenges related to bias and power relations.

Recognizing inherent shortcomings related to interpreter-facilitated research and power relations, the framework presented provides a reflective and practical methodological approach for qualitative researchers.

This article aims to explore the potential of feminist phenomenology as a conceptual framework for advancing women’s entrepreneurship research and the suitability of interpretative phenomenological analysis (IPA) to the proposed framework.

The article critically examines the current state of women’s entrepreneurship research regarding the institutional context and highlights the benefits of a shift towards feminist phenomenology.

The prevailing disembodied and gender-neutral portrayal of entrepreneurship has resulted in an equivocal understanding of women’s entrepreneurship and perpetuated a male-biased discourse within research and practice. By adopting a feminist phenomenological approach, this article argues for the importance of considering the ontological dimensions of lived experiences of situatedness, intersubjectivity, intentionality and temporality in analysing women entrepreneurs’ agency within gendered institutional contexts. It also demonstrates that feminist phenomenology could broaden the current scope of IPA regarding the embodied dimension of language.

The adoption of feminist phenomenology and IPA presents new avenues for research that go beyond the traditional cognitive approach in entrepreneurship, contributing to theory and practice. The proposed conceptual framework also has some limitations that provide opportunities for future research, such as a phenomenological intersectional approach and arts-based methods.

The article contributes to a new research agenda in women’s entrepreneurship research by offering a feminist phenomenological framework that focuses on the embodied dimension of entrepreneurship through the integration of IPA and conceptual metaphor theory (CMT).

This conceptual paper aims to problematize interculturality and intercultural communication within the conditions of Teaching English to Speakers of Other Languages (TESOL) and today’s circumstances. In spite of the new emphasis on intersubjectivity and non-linearity in intercultural communication studies, TESOL seems to still perpetuate hyper-solid and essentialist representations of interculturality. This paper argues for the necessity of altering common perceptions of TESOL students by critically considering the imbalanced sociopolitical realities that may be reflected/encouraged in classrooms. Without accounting for the additional factors involved in using English while interacting with the culturally different other, TESOL may not be able to ensure mutually satisfactory communicative experience.

Closer inspection is paid to intercultural communication research/pedagogy in TESOL to delineate the inaccuracies that have pervaded interculturality narratives and encourage sociopolitically conscious teaching that recognizes discourses of power and justice.

A simplistic/positivist consideration of interculturality in TESOL is rather unresponsive to possible unfair treatment of students’ cultures and the current circumstances, which are imbued with a high sense of complexity and non-linearity, resulting in producing ready-made conclusions.

This paper proposes embracing more complex approaches in accounting for the complexity of interculturality in TESOL pedagogy and research by taking into account intersubjectivity, suspending native-speakerism normativity, western hegemony and non-linearity of intercultural interactions.

This paper recognizes the inefficiency of presenting interculturality as a matter of conforming to communication standards of Anglophone cultures but rather argues for the need of promoting inclusive education that appreciates cultural diversity and considering the conditions (identity and culture) of non-native speakers in TESOL.

This conceptual paper aims to elucidate and explore the implications for critical accounting and management of some of the ethical dimensions of Foucault's thought, hitherto comparatively neglected by critical scholars.

Foucault's late works are read as offering a view of the cultivation of ethical agency through the work of the self on the self, through care of the self, which at least implicitly gives priority to care for the other. This notion of moral agency is situated in the context of the broad spectrum of Foucault's influence on critical accounting and management thought, and its significance for professional responsibility in the workplace is explored.

It was found that the accounting and management scholarship that has drawn on Foucault's work on care of the self tends to marginalize its ethical dimension, in particular by neglecting the role of openness to, and responsibility for, the other, in the processes of ethical self‐creation.

It is emphasised that in his later works Foucault puts responsiveness to difference and responsibility for the other at the centre of his ethical project of the self, and it is argued that this opening up of the moral dimension in his work has the potential to enrich the ways in which critical scholarship addresses issues such as professional agency and responsibility, identity politics, and governance in the workplace.