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I provide an exploration and critique of reflexive research practice, which explores the nature of reflexivity, its relevance to and influence on accounting academic identity formation.

The paper gives detailed explanations of three different approaches to reflexivity dependent on perspectives on reality and exemplifies the chosen approach – intersubjective reflexivity. It draws from three personal experiences to illustrate intersubjective reflexive practice in action and its impact on academic identity, including my own identity as a feminist accounting academic. The examples involve the process of reflexively “being struck” regarding voice and representation; addressing power, privilege and decolonisation in knowledge production; and negotiating insider/outsider academic identities.

I reconceptualise and illustrate reflexivity as academic identity formation that enables transformative experience and more reflexive academic praxis within a turbulent academic context. Reflexive academic identity formation will resonate with accounting academics who are reflecting on the role and purpose of the accounting academy and their identity within it.

The paper provides a significant contribution into understanding intersubjective reflexivity, by reconceptualising intersubjective reflexivity beyond research and applying it to the identity formation of accounting academics. I identify the process of reflexive identity transformation through active engagement in identity work and emotion work, which transforms academic praxis. I argue for a broader more nuanced and power-laden perspective on reflexivity and academic praxis, which moves us to consider the responsibility of our academic identity and actions as accounting academics.

Leveraging autoethnography and conceptual syntheses, the author stake the claim that supporting people to empower themselves in the naming and description of their lived realities beyond assumed incompleteness constitutes a resistant form of critical praxis the author name as epistemic (de)centering. Through these engagements of varying proximity with the other, meaning those Lives-Hopes-Dreams often outside researchers' personal and professional standpoints, the author aims to argue that critical, reflexive praxes where historically marginalized people, including those living/surviving/thriving with impairments-disabilities, can be afforded place, space, time and respect to visibilize their experiences.

In this paper, the author dreams of radical possibilities afforded by epistemic disobedience to value those Body-Mind-Spirits often elided among social justice work. Interrogating nuances among pieces in a recently published special issue named as “Disability Justice,” the author rearticulates a reality of possibility where the rhetoric that sustains invisibilizations of disabled people via racial-capitalist-ableist-coloniality is disrupted to explicitly position these identities as valuable to inform how to transform society in more just ways.

Analyses from this work further conversations on disabled subjectivities, post-oppositional logics of centers-margins, and resistant knowledge projects to illuminate how to approach the questions of who gets to decide when justice is achieved, and how abled Body-Mind-Spirits can meet their commitments to justice, especially among those that work in social justice circles.

Infusing across this work the voices of multiply marginalized, and disabled, folks provides a cognitive-systemic architecture where research moves from “what if” as abstraction to engage with “how to” center disability justice in education (DJE). In doing so, this research pushes our approaches to social justice praxis, in education and beyond, to think about our individual and collective proximities to self and other, and more specifically disabled Lives-Hopes-Dreams.

In this paper the co-authors, educators and organizers working together in a liberatory curriculum development organization (People's Education Movement Chicago), put forth a conceptualization of Critical Race Praxis (CRP) in education as it applies to K-12 curriculum and education writ large. They take Yamamoto's (1997) premise seriously in that they need to spend less time with abstract theorizing and more time in communities experiencing injustice.

The co-authors utilize critical race counterstory methodologies to analyze and (re)tell their experiences building and supporting justice-centered curriculum bound in CRP. In doing so, they share narratives that illuminate their individual and collective experiences navigating the gratuitous violence of white supremacy and other forms of structural oppression, and their work to center justice in and out of K-12 schools.

The findings provide examples of organizational praxes within the tenets of CRP (Conceptual, Material, Performative and Reflexive). For People’s Education Movement Chicago the conceptual conditions of their praxes begin with an intersectional analysis of schooling, education, and life. Within the CRP tenant of the material, the co-authors share experiences that detail their continuous political education and offer seven emergent ways of being and building to bound the material change they seek to create through their work. Next, the co-authors share their insights on the performative tenet, with a focus on curriculum, which creates learning experiences that support people to remember social movements and develop within them the curiosity and agency to act on their findings in ways that center justice and transformation. Finally, the findings related to reflexivity focus on the authors’ internal practices as a collective. The authors place process over product which, as they articulate, is a must if they are to produce a vital harvest for communities they work with and for.

The authors conclude the article with the following offerings useful to P-20 educators, researchers, school administrators and community members advancing more just educational futures: a commitment to the on the groundwork, situating social justice as an experiential phenomenon, the utilization of interdisciplinary approaches, collaborative work and capacity building, and a commitment to self and collective care.

As P-20 teachers, community workers, organizers, caregivers and education scholars of color building together in a K-12 curriculum development organization, the authors suggest that now is the moment to pivot away from the rhetoric of “we don't do CRT” and into work that constructs paths toward praxes bound in the tenets of CRP.

The development of capacities for sustainability thinking by large-scale social systems requires of the skilled practitioner complex abstract logics. There is an intricate complexity of relationships to consider in the observation of the landscape of thought. This paper aims to introduce a matrix as an orientating heuristic to guide this form of praxis and provides reflections on its use in the enactment of social learning.

The signifiers for four different orientations to learning and four abstractions in levels of learning are described. The configurations that result from their conjunction generate a matrix of 16 alternatives. These are combined into a heuristic to guide and inform reflexive praxis.

The conjunction of these two dimensions enables observations of the cybernetic interactions between levels of learning and orientations to learning. This depiction prompts considerations of the ethics and aesthetics of large-scale collaborative learning. In reflecting on the use of the heuristic device in practice, four primary observations are offered as possible considerations to inform ethical practice.

The value of this research is in enabling awareness of the relationship between levels of learning and orientations to learning. The originality is the application of apithology principles to the multi-dimensional learning landscapes found in complex thought-ecologies.

The purpose of this paper is to clarify the relationship between embodiment and the experience of self, body, and work as mutual organisational relationships by focusing on the author's bodily experiences as a nurse, mother, educator and researcher living with Multiple Sclerosis (MS). The use of an autoethnographic framework contributes to work on embodiment and experience supporting the development of a self‐reflexive praxis of human action. It specially focuses on life experiences that become my stories as autoethnographic representations depicting the difficulties and challenges of living and working with chronic illness. It proposes the use of stories, specifically ante‐narratives, to highlight how making the invisible aspects of chronic illness visible; and contributes to work on organisational learning whereby knowledge drawn from the body can serve as a prospective sense‐making activity to help answer: Where is all this change and complexity heading? The paper aims to expand the domain of narrative paradigm that is normally found in the literature relevant to sociology, ethnography, and critical management studies, by gently extending the boundaries of understanding how to learn and respond as ways of inquiry.

The paper uses Ellis's research approach of autoethnography as a means to enhance the representational uniqueness and reflexivity in qualitative research. A personal story capturing lived experiences of living and working with chronic illness is used to illustrate how stories, specifically ante‐narrative, can provide access to bodily knowledge and glimpses into what Van Maanen calls the ethnographer's own taken‐for‐granted understandings of social world under scrutiny. My stories become the data that are the autoethnographic accounts, which include rigorous critical reflection and review through an autoethnographic lens, and, importantly reflexively shape the author's analysis of social and cultural practices of my being and becoming in the world.

The paper provides insights about how personal change is brought about as result of a confirmed diagnosis of MS. It suggests that storytelling contributes to the transformational process to learning about new routines in the management of MS, outlining how and why the development of leadership is important throughout the story‐telling process.

Because of the chosen research approach, the research results may lack generalizability. Therefore, researchers are encouraged to seek further ways of developing the methodological art of how to tell good stories.

The paper includes implications for the development of organisational learning activities, whereby qualitative researchers, particularly those undertaking autoethnographic studies, can seek to enhance the reflexivity of their own work, and for managing the dynamic balance between stability and change as being central to individual wellness.

This paper fulfils an identified need to study the benefits of living life as inquiry, as methodological process can enable and help clarify important issues about human development, growth and potential, both personally and for the caring professions. The value of this autoethnographic inquiry is that it provides an ongoing continual process of original inquiry, reflection, and action learning.

As an exploration of how “impact” might be reconsidered, the purpose of this paper is to suggest that current contemporary understandings of “impact” fail practice and research by obscuring the space for reflexive criticality that is crucial for an individual or organisation to flourish. That it thus leads to an already predefined enculturated understanding of “impact”.

Offering some interrogation and folkloristic analogy of the meaning of “impact”, three brief expositions of differing arts-based práxes concerned mainly with reflection and connection, are then discussed through the lens of Ricœur’s et al. (1978) conflation of the hermeneutical process with phenomenology.

It is suggested that the implications of restoring, refreshing, or representing “impact” give license to a personal/professional revitalisation, and that reformulating an understanding of “impact” through re/search might offer a potential pedagogic tool, and alternative organising feature.

Through the introduction of inter-disciplinary thinking and práxes, the paper offers novel autoethnographic arts-based methods for personal, professional and organisational development and growth.

To benefit from reflective and reflexive actions there is a need to contrast these terms to understand each one. Each term is linked to self-development. For instance, to be reflexive is to self-examine, to consider your internal conversation, and use this voice to guide, support, and enhance your work. Reflexivity is linked to introspection and the moment of action. Reflection is the act of looking upon the action after it has passed. The term reflexivity is less common yet there are several forms of reflexivity. Becoming aware helps all of us to make sense of their own reflexivity and reflections.

This paper aims to provoke a conversation in marketing scholarship about the overlooked political nature of doing research, particularly for those who research issues of social (in)justice. It suggests a paradigmatic shift in how researchers might view and operationalise social justice work in marketing. Emancipatory praxis framework offers scholars an alternative way to think about the methodology, design and politics of researching issues of social relevance.

This is a conceptual paper drawing on critical theory to argue for a new methodological shift towards emancipatory praxis.

As social justice research involves a dialectical relationship between crises and critique, the concept of emancipation acts as a methodological catalyst for furthering debate about social (in)justice in marketing. This paper identifies a set of methodological troubles and challenges that may disrupt the boundaries of knowledge-making. A set of methodological responses to these issues illustrating how emancipatory research facilitates social action is outlined.

Emancipatory praxis offers marketing scholars an alternative methodological direction in the hope that more impactful and useful ways of knowing can emerge.

The paper is intended to change the ways that researchers work in practical and concrete terms on issues of social (in)justice.

Although this paper is theoretical, it argues for an alternative methodological approach to research that reorients researchers towards a politicised praxis with emancipatory relevancy.

Emancipatory praxis offers a new openly politicised methodological alternative for addressing problems of social relevance in marketing. As a continuous political and emancipatory task for researchers, social justice research involves empirical encounters with politics, advocacy and democratic participation, where equality is the methodological starting point for research design and decisions as much as it is the end goal.

The purpose of this paper is to present an innovative reflexive process evaluation method for a social marketing programme featuring an innovative virtual reality (VR) simulation experience for adolescents.

A process evaluation framework focusing on three key elements – context, implementation and mechanisms of impact – was followed in this study. In total, 374 participants (mean age: 15.2 years, 58 per cent female) completed outcome evaluation surveys before and after the programme delivery, and 300 participants completed qualitative feedback forms following their participation in the VR component of the programme.

A process evaluation delivers insights beyond those attained in outcome evaluations, enhancing the understanding of factors contributing to programme success or failure that can be used to improve future programme iterations. The VR experience demonstrated high satisfaction scores with users, and the findings demonstrate the importance of a multi-disciplinary and industry partnered programme approach to support VR implementation and delivery.

This research demonstrates that additional learnings are obtained from a process evaluation. The findings are limited to one specific research programme, and the outcome effects of the VR simulation have not been assessed in isolation.

The methods outlined in this paper offer a process evaluation tool that can be used by marketers and other practitioners to reflect on programme success or failure to enhance core offerings.

The application of Moore et al.’s (2015) process evaluation framework delivers a reflexive research tool that can be applied to critically consider three key elements: context, implementation and mechanisms of impact of developed programmes. VR’s capacity to provide a satisfying and highly valued programme resource that participants value for its realistic, novel and immersive experiential learning experience was demonstrated.

The purpose of this paper is to outline the challenges and complexities in conducting research faced by scholars utilizing postcolonial feminist frameworks. The paper discusses postcolonial feminist key concepts, namely representation, subalternity, and reflexivity and the challenges scholars face when deploying these concepts in fieldwork settings. The paper then outlines the implications of these concepts for feminist praxis related to international management theory, research, and writing as well as entrepreneurship programs.

This paper discusses the experiences of the author in conducting fieldwork on Turkish high‐technology entrepreneurs in the USA and Turkey by focusing explicitly on the challenges and complexities postcolonial feminist frameworks bring to ethnography and auto‐ethnography.

The paper suggests that conducting fieldwork guided by postcolonial feminist frameworks faces challenges related to representation inclusive of the author and the participants in the study. It offers subalternity as a relational understanding of subjects in contrast to comparative approaches to the study of business people. The paper also discusses how positionality impacts reflexivity through gender, ethnicity, and class relations.

This paper offers a critical perspective on conducting research related to non‐Western subjects by addressing issues arising from feminist and postcolonial intersections. It is a valuable contribution to those researchers who are interested in conducting feminist research particularly with non‐Western people and cultures.