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In this paper I seek to contribute to a growing understanding of the role of the self in qualitative forms of research and narrative. In calling upon the work of symbolic interactionists, postmodernists, and feminists, I explore how self-narrative might inform our scholarly work, both in terms of creating more advanced self-understandings and in promoting open and honest discussions about how our personal and professional lives intersect. After reviewing the philosophical rationale as well as various uses of self-narrative in social science and educational research, I examine my own deployment of self-reflexive writing as part of an effort to bridge the chasm between my personal life and my life in the academy.

In this article we consider how cultural resources rooted in religion help to constitute and animate people working in industrialized societies across both religious and nonreligious domains. We argue that redemptive self-narratives figure prominently in the symbolic constructions people attach to their experiences across the many domains of human experience; such redemptive narratives not only can shape their identities and sense of life purpose, they inform their practices and choices and animate their capacity for action. To consider how redemptive self-narratives can provide a basis for agency in organizations, we analyze and compare the career narratives of a retired Episcopal Bishop and a celebrated CEO.

As more and more people decide to commit their lives to print, autobiographies constitute a significant resource to explore stories of harm, violence and crime. Published autobiography, however, presents a unique form of storytelling, unavoidably entailing the accumulation and (re)telling of a mass of stories; about oneself, others, contexts and cultures. Relatedly, paratexts – or the elements that surround the central text, such as covers, introductions and prologues – demonstrate how these texts are both individually and collectively shaped. Taking the co-constructed nature of all narratives, including self-narratives, as its starting point, this chapter seeks to demonstrate how terrorists who have authored autobiographies understand the world and their actions within it. In doing so, this chapter provides a practical demonstration of how insight derived from literary criticism can profitably be brought to bear in systematically breaking down and analysing an autobiography – that of a notable American jihadist, Omar Hammami – including its paratextual elements. In particular, I argue that considerations of genre, the inclusion of different types of events and stories collected from others all provide valuable strategies for the ‘doing’ of narrative criminology using autobiographies.

This paper has two purposes. First, I offer a reading of interpretive biography (Denzin, 1989a) as an alternative method for understanding how individual lives are rendered meaningful in postmodern communication processes. Second, given the importance of many rock performers as cultural heroes, I present an interpretive biography of Pete Townshend, chief songwriter and most visible member of the classic rock band the Who. This method of inquiry is grounded in the more general tradition of interpretive interactionism (Denzin, 1989b, 1990a) and has its roots in C. Wright Mills's (1959) concept of the sociological imagination. Its guiding question is this: How is the postmodern self (or stated more accurately, selves) created within and sustained by the mass media? I argue that as postmodern cultural symbols, Townshend and the band (however ambiguously) mirror a collective search for identity on the part of audiences and society-at-large.

The concept of (self-)identity has become increasingly central to institutional theory’s microfoundations, yet remains relatively underdeveloped. In this chapter, the authors use an autobiographical interview with a gay Protestant minister in the US to explore the role of narrative conventions in the construction of self-identity. The analysis of this chapter offers the basis for a new understanding of the relation between institutions, self-identity, and agency: how we agentically engage institutions depends not only on who we narrate ourselves to be, but also on how we narrate ourselves into being. This suggests that narration as a specific modality of micro-institutional processes has important performative effects.

Recent work on the theory of teams and team reasoning in game interactive settings is due principally to the late Michael Bacharach (Bacharach, 2006), who offers a conception of the individual as a team member, and also to Martin Hollis (1998) and Robert Sugden and Natalie Gold (Sugden, 2000; Gold & Sugden, 2007), and is motivated by the conflict between what ordinary experience suggests people often to do and what rationality prescribes for them, such as in prisoner's dilemma games where individuals can choose to cooperate or defect. The source of the conflict, they suggest, is an ambiguity in the syntax of standard game theory, which is taken to pose the question individuals in games ask themselves as, “what should I do?,” but which might be taken to pose the question, particularly when individuals are working together with others as, “what should we do?” When taken in the latter way, each individual chooses according to what best promotes the team's objective and then performs the role appropriate as a member of that team or group. Bacharach understood this change in focus in terms of the different possible cognitive frames that individuals use to think about the world and developed a variable frame theory for rational play in games in which the frame adopted for a decision problem determines what counts as rational play (Janssen, 2001; Casajus, 2001).In order to explain how someone acts, we have to take account of the representation or model of her situation that she is using as she thinks what to do. The model varies with the cognitive frame in which she does her thinking. Her frame stands to her thoughts as a set of axes does to a graph; it circumscribes the thoughts that are logically possible for her (not ever, but at that time). (Bacharach, 2006, p. 69)Sugden understands this framing idea in terms of the theory of focal points following Thomas Schelling's emphasis on the role of salience in coordination games (Schelling, 1960), and his theory similarly ties decision-making to the way the game is understood (Sugden, 1995). This all recalls what Tversky and Kahneman (1981, 1986) termed standard's theory's description invariance assumption, whose abandonment makes it possible to bring a variety of the insights from psychology to bear on rationality in economics.

Autoethnography is ethnographical and autobiographical at the same time. Here I intentionally place ‘ethnographical’ before ‘autobiographical’ to highlight the ethnographical character of this inquiry method. This character connotes that autoethnography utilizes the ethnographic research methods and is concerned about the cultural connection between self and others representing the society. This ethnographic aspect distinguishes autoethnography from other narrative-oriented writings such as autobiography, memoir, or journal.

In this chapter, the authors explore emotional discomfort and the use of live polling to enable business leaders on executive education leadership programmes to move beyond their emotional comfort zones, to facilitate self-awareness and enhance reflective practice. Openly acknowledging and discussing one’s leadership weaknesses produce emotions which are not always easily shared, especially among business leaders. Yet, identifying emotions and acknowledging discomfort is key for reflective practice and a common failure in many leadership development programmes (LDP). The authors reflect on their experience in designing and delivering a custom LDP commissioned by a UK-based corporate client. The authors draw on the pedagogy of discomfort, emotions in leadership development, and the use of audience response system (ARS) technology to enable and facilitate the development of learner self-awareness.