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The intentions of this article are to contribute reflections of an empirical account of working with critical reflection within an organisational development programme, addressing the following questions: What space is there for critical reflection in organisational development? What issues are raised for in‐company developers and providers by advocating critical reflection in organisation practice?

A case study approach is taken, presenting an empirical account of a management and organisational development programme that integrated action learning and critical reflection.

The account illustrates difficulties of employing critical reflection within the workplace arising from the more complex power relations between the multiple stakeholders in a commercial context. In particular, dissonance provoked by critical reflection confronts the client with a tension over whether to see organisation members primarily as customers to please or as participants in a change process which inevitably will disrupt.

In making sense of the perspectives of different stakeholders a model is presented to help practitioners in development of this kind to anticipate potential issues.

The paper presents a rare account of employing critical reflection in a work organisation development programme.

For geographers doing qualitative research, autobiographical narratives offer a discrete avenue into life experiences, everyday lived geographies, and intimate connections between places and identities. Yet these valuable sources remain mostly untapped by geographers and largely unconsidered in methodological treatises. This article seeks to elicit the benefits of using autobiographical data, especially with regard to stigmatised sexual minorities in Western societies. Qualitative research among gay men, lesbians and bisexuals (GLB) is sometimes difficult; due to the ongoing marginalisation experienced by sexual minorities in contemporary Western societies, subjects are often difficult to locate and reticent to participate in research. But autobiographical writing has a long history in Western GLB subcultures, and offers an unobtrusive means to explore the interpenetration of stigmatised sexuality and space, of GLB identity and place. A keen awareness of the power of geography of spaces of concealment, resistance, connection, emergence and affirmation underpins the content and form of GLB autobiographical writing. I demonstrate this in part through the example of my own research into gay male spatiality in Australia. At the same time we need to be aware of the generic limitations of autobiographies. Nevertheless, this article calls for wider attention to autobiographical sources, especially for geographical research into marginalised groups.

This paper aims to contribute to the pedagogical field of architectural education by conceptualizing autobiographical spatial narratives as possible radical resources and avenues for participation. It seeks to advance a critical approach to the dominant canon of course contents and hidden local dynamics of exclusion and discrimination in architectural education.

The methodology is based on conceptual and critical analyses of feminist, postcolonial and radical architectural pedagogies, relating those with broader feminist pedagogies that question exclusion and discrimination mechanisms from the perspective of the radicality of emotions. As a second step, three experiments intentionally designed in academic courses to open space for autobiographical spatial narratives are analysed to extend the theoretical discussion into the specific local dynamics of exclusion and discrimination that have largely been ignored to date in Turkey.

Different pedagogical approaches and self-experiments have revealed that autobiographical spatial narratives are a type of resource that accommodates students' diverse spatial experiences including forcible displacement. Sharing that multiplicity creates opportunities for participation in the classroom and studio where different individualities, backgrounds and identities are made visible. These potential resources and participation are open to emotions and affects, are collective and transformative and, therefore, are radical.

Although research on architectural pedagogies is still limited, the current literature is constantly being empowered by new studies from various geographies and localities. The present study may facilitate future comparative readings and further research on radical architectural pedagogies, particularly within the Global South, where complex local dynamics might share commonalities dominated by the Western canon. It may also open new discussions on discrimination and the exclusion of silenced individuals in architectural education in Turkey and elsewhere. In the scope of this paper, however, the practical experiences and observations based on two years in architectural education may be too limited for a comprehensive analysis of the applications of autobiographical spatial narratives.

This paper offers novel strategies for creating inclusive, intersectional and decolonized perspectives for knowledge production and more equal spaces in architectural education.

The aim of this chapter is to feature exemplars of narrative pedagogies used in teacher education in Finland. The theoretical framework of the chapter is based on two commitments. First, we argue that narrative pedagogies are meaningful, since becoming and being a teacher is a constantly changing and developing identity story. Narrative pedagogies also link to the notion of “participant knowledge,” in contrast to “spectator knowledge,” which has been the dominant view on epistemology in the modern scientific world. Participant knowledge is something typically narrative in nature, which has much to do with emotional and expressive ways of understanding the world around us. In this chapter, we first introduce practices of autobiographical writing as examples how to promote skills of critical reflection. We then introduce narrative pedagogies, which have been organized for peer groups. During the first project, a special method, KerToi, was developed both for preservice and in-service teacher education. The newest model is the Peer-Group Mentoring (PGM) model, in which peer group practices were further developed to support early career teachers in Finland, and to be used as the European Paedeia Café model. We conclude that narrative pedagogies in Finnish teacher education offer an excellent environment that links theoretical, spectator knowledge to participant knowledge. The narrative approach to peer-group mentoring can be seen as a promising pedagogy, which can promote a more humane teacher education experience and reinforce the professional and personal growth of future teachers.

To demonstrate why leaving the ethnographic field provides an excellent opportunity for the researcher to engage in reflexivity on all aspects of the research and especially on issues of power, age and gender.

An autobiographical reflection on a 40 year career as an ethnographer.

The autobiographical literature and the methods literature on ethnography has neglected leaving the field, and the opportunities that process provides for reflectivity. The author reflects on issues of power, age and gender as they have been implicated in the various fieldsites studied in her career. The particular field site featured centrally is two martial arts, savate and capoeira.

To improve the quality of reflexive writing on leaving the field.

My title comes from Blanche Geer's (1964) famous paper ‘First days in the field’. When she was about to do the preliminary fieldwork for the project that became Becker, Geer, and Hughes (1968) on liberal arts undergraduates, she reflected on her own student ‘self’. That young woman had a taste for ‘milkshakes and convertibles’ (p. 379), which to Geer as an adult woman seemed incomprehensible and foreign. Being British, my life has never included any enthusiasm for milkshakes or convertibles which do not figure in UK culture, but the phrase has always enchanted me, and I have always wanted to use it as a title. This autobiographical reflection is in two main parts. The first half is a reflexive examination of my current life and scholarly work. In some ways that will seem to be the self-portrait of a somewhat uni-dimensional workaholic with an uneasy relationship with the symbolic interactionist intellectual tradition. The second part of the piece is an account of my family history, childhood and adolescence spent with my eccentric mother, and the reader is invited to understand the choices made in adulthood as largely contrastive: designed to ensure my life was as unlike my mother's as possible. Just as Geer looked back to her college years and found her youthful self strange, I look back to my childhood and see a very different person.

To present the internal dialogue of a TQM practitioner using the conceptual lens of reflective practice.

This study used a pragmatic philosophical approach to collect qualitative critical reflection data and quantitative career construction data from stratified and purposively sampled respondents, using structured questionnaires. The qualitative data were analyzed through reconstruction, while the quantitative data were analyzed through co-construction using the percentage agreement value and Wilcoxon–Mann Whitney test.

Five questions were found to be valuable for steering the internal dialogue for critical reflection, thus recommended as a must-have in a TQM practitioner's toolkit. This study found the career adapt–abilities scale to be a valuable tool for assessing the career construction of a TQM practitioner. This was supported by a 64% agreement and non-significant difference between the two groups of raters used, p < 0.05 (U = 3356.5, W = 7451.5, Z = 1.9826), two-tailed.

The pragmatic philosophical stance used in this study lends it to a certain level of subjectivity. However, the inputs from the three other participants neutralize the subjectivity. Most notably, this study is not about consensus-seeking but rather verifiable/testable self-reflection.

The theory-informed results presented in this study are useful for the continuing professional development of TQM practitioners.

This study provides insights for applying an individual-level self-assessment tool for TQM implementation.

Teacher education for social justice aims to enable teachers to work toward equity and justice in society and humanizing the educational experience of their students. Conceptualizing teaching as a political and ethical endeavor, social justice teacher education must engage seriously with the local and lived experiences of both teacher educators and student teachers. How then does teacher education for social justice move across communities and identities, and through cultural, social, geographic and temporal spaces? This chapter presents an autobiographical narrative inquiry into social justice teacher education across sociocultural and sociopolitical contexts, across time, and within different educational communities. Bakhtin's dialogic theory (1981) helps to trace the narrative threads wherein “each word tastes of the context and contexts in which it has lived its socially charged life” (p. 293). The study examines my ideological becoming (Bakhtin, 1981) as a critical teacher educator in the context of a youth mentoring service-learning course for undergraduate teacher candidates. I examine the complexities and tensions in exploring experiences and co-constructing understandings of oppression, privilege and social justice with my student teachers on the youth mentoring course in dialogic struggles with my experiences of justice and education in the USA and Hong Kong as an English-speaking Chinese American. Providing an in-depth examination of the convergence of identity, social relations, place, and time in my knowledge formation, I critically reflect upon the notion of social justice to suggest that social justice teacher education is multi-voiced and lived both locally and globally.

I consider the significance of just one silence in strategy research – it revolves around the ‘I’ which brings in matters of biography, epistemology and reflexivity. While different epistemic communities have their investigative conventions or protocols and allied evaluative criteria which either silence or give voice to an ‘I’, developments in the philosophy of science and the sociology of knowledge suggest the need to account for two particular and intertwined aspects of reflexivity. The first rests on C. Wright Mills' assertion that ‘craftsmanship is the centre of yourself’, and in this paper I share four snippets of autobiographical reflection outlining the crystallization of my interests and the sociological ‘eye’ which I bring to the study of strategic management. Second, the ways the established or taken-for-granted socio-politico-ethical orders routinely reproduce as legitimate (or not) particular ways of seeing-researching and thus, particular I's, is also woven into this account. My own intellectual ‘home’ of ethnomethodology is one where constitutive reflexivity is central and shows that the field of research interest – strategy work/strategizing – and our own practice of trying to understand this field are both a reflexive accomplishment.

This paper reviews autobiographical accounts of thought leadership in the marketing discipline and draws out pertinent insights for senior, mid-career and junior academics alike.

This narrative is based on a close reading of the pertinent material.

To be a pioneer in marketing takes considerable hard work, tenacity, serendipity, and a high tolerance for risk.

This manuscript can be used by junior scholars to legitimize the challenges they pose to more established colleagues. It helps contribute to the reversal of extant power relations in academic practice.