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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.

Purpose – Recent theoretical analyses examining the intersection of race, class, and gender have resulted in exciting new epistemological frameworks in the social sciences. However, feminist researchers have yet to articulate concrete strategies for capturing this intersectionality empirically.

Methodology – On the basis of ethnographic research conducted in Cuba, we build on previous feminist epistemological insights and begin to develop methodological strategies that can be used to capture the intersection of race, class, and gender in the context of cross-cultural research.

Findings – The major contribution of our work is the articulation of theoretical insights into methodological guidelines that can guide research both inside the United States, the site where much of this theorizing takes place, and beyond our borders.

Research limitations – The primary limitation of our research is the lack of collaboration with Cuban researchers. Given the political rancor between the United States and Cuba, and limitations on their academic freedom, is difficult to work with Cuban scholars without compromising their security. Cuban scholars who are critical of the state are fearful of potential reprisals.

Originality – Nonetheless, our work provides a unique analysis of how to capture the intersection of race, class, and gender empirically from a cross-cultural perspective.

This paper uses systems theory to clarify the crucial point that there is a basic, inborn, bodily motivation, and that a social theory of the self cannot simply be a theory of process. By bridging across current neuroscience, cognitive science, and systems theory, I propose a self that is fundamentally emotional energy seeking. There are other bodily needs (food, drink, etc), but these satiate quickly, and although they can override everything else at moments when they are low, they are not the central switching mechanism, the top of the hierarchy in the subsumption architecture of the self. Basing the formation and ongoing processes of the self in the motive to maximize emotional energy can explain the seeming conflict between tendencies towards self-consistency and the potential for creativity and change. It also allows us to detail the mechanisms that underlie the process of individuals drawing on culture as a resource and in turn diffusing new symbols and meanings into the larger culture.

To advance a critical ontology of the social as a form of normative social theory.

The goal of critical ontology is to comprehend social reality not simply in terms of a positivist notion of “facts,” but in terms of its diverse processes of becoming, and through questions that are simultaneously theoretical and normative.

After providing a brief account of the positivist permeation of social theory and its implications for the relationship between theory, critique, and practice, the contemporary moment of capitalist modernity – global neoliberal transformation – is being examined as a form of social objectivity that presents fundamental challenges for the possibility of social theory with normative ends. A close reading of Lukács’ reconstruction of Hegel facilitates the foundations of critical ontology as social theory in Hegel’s philosophy. One such critical ontology presents itself as a critique of the “commodity form” as expounded by Marx in his mature theory.

In illuminating the socio-ontological determination of objectivity, critical ontology as normative social theory promotes the recognition of processes of domination and conditions of unfreedom not only within the structured economic inequalities of globalizing capital but also within and through the forms of mediation that are at work in the present. It is only through such recognition that contemporary social theory may overcome the entrenched rift between theory and practice.

The purpose of this paper is to clarify why and how leadership development programs should be used to foster post‐conventional consciousness in their participants.

Starting from the observation that current and future organizational challenges may be met with particular efficacy by leaders who operate in the post‐conventional stages of consciousness, this paper offers a comprehensive review of the work on consciousness development, the process by which it occurs, the distinctive abilities of leaders who have reached post‐conventional stages of consciousness and, finally, two practices which favour the emergence of these stages, namely mindfulness meditation and Bohm dialogue.

The paper shows how these two practices – little‐used in the management field – make it possible to reconcile the two main approaches to consciousness development: the recognition of one's cognitive, affective and operative patterns and their suspension in favour of a more direct contact with reality, in the here and now.

The paper highlights guiding principles for integrating such practices into leadership and management development programs.

Although the value of post‐conventional stages of consciousness in management and leadership roles is the subject of increasing discussion, to the authors' knowledge no work has yet thoroughly examined practices that foster post‐conventional development per se.

Drawing from the work of sociologist Niklas Luhmann, this paper analyzes and critiques the ways sociology presents itself as a vehicle for sociological “enlightenment.” It begins with a brief historical account of how sociology has come to describe itself as a science in the name of promoting social justice rooted back to the European Enlightenment of the eighteenth century. Next, the relevant elements of Luhmann's theory of society are explained ground the analysis. Luhmann's critiques of sociology and science are then presented to explain how a Luhmannian understanding of social systems exposes what is missing in sociology's current self-description of itself and its “enlightenment” mission. Building upon Luhmann's observations, a preliminary observational analysis of the communication techniques and technologies of sociology, such as classes, conferences, and publications, is assessed to evaluate the tools sociology uses to engage in communication and “irritate” other social systems. The central question here is, are these tools effective in communicating sociological knowledge in a way that aligns with the aspirational humanistic goals sociology seeks to achieve? The argument then concludes with some remarks about how sociology might potentially overcome its communicative efficacy problem if it takes seriously the insights from a Luhmannian approach to communication and considers alternative forms of communication to reach new audiences. In this way, sociology could perhaps overcome the gap between the facts of its communicational efficacy and its enlightenment norms.

The paper aims to focus on how the dualism “petty trading and traffic” exacerbates the development of a social bond among traders from various communities and ethnic groups in Ghana. As understood in their normal innocuous sense, “traffic and petty trading” independently mark off two generally distinguishable exclusive partners. However, both petty trading and traffic now denote essential aspects of contemporary Ghana’s new social order shared uniquely among informal traders. The paper dilates on this phenomenon.

The theory underpinning this study is social constructionism. Social constructionism is part of a post-modern understanding of the nature of reality. It is a strand of sociology, pertaining to the ways in which social phenomena are created, institutionalised and made into tradition by humans. The core idea of constructionism, therefore, is that some social agent produces or controls some object. ’s (1967) situational constraints thesis also provides an important element to this paper. The thesis maintains that the poor in society are constrained by the facts of their situation; hence, the poor are unable to translate many of their ideals into reality in view of the considerable poverty that engulfs them. The thesis, reiterates that once the constraints of poverty are removed, the poor would have no difficulty adopting mainstream behavioural patterns and seizing available opportunities. The thesis is significant in exploring the objectives of this paper.

The paper finds that petty trading has given its adherents a new wave of life. The picture that emerges is that, although street hawkers are seen as a nuisance, a failure in society and lacking knowledge, they have become mindful of what society thinks about them. As a result, some have devised means to cope with what they do and also to find new ways to address the challenges facing them. The findings confirmed that people are self-reflexive beings and that they shape their own behaviour despite the influence of a variety of social factors that may constrain them. The study found that street hawkers have found a way to make life more meaningful for themselves than are actually perceived.

The paper seeks to discover the daily lives of petty traders, which have been stealthily tied in to urban development and planning. It brings a new dimension to the issue of petty trading. The fundamental argument of the paper is that the multidimensional nature of poverty is leading petty traders to a new consciousness which bodes well for them. These traders are shaping their own behaviour despite the influence of a variety of social factors that may constrain them. The social bond and interrelationship that permeate their working relationship has created a basis for which they now forge close ties that promote an inclusion from the exclusion that they are generally enjoined to.

This paper aims to explore how experiences and emotions arising from the performance of ethnography shape the construction of knowledge about democratic practice in two social enterprises. It argues that ethnographers can develop a more nuanced understanding of organisational practices by moving beyond the self-reflexive work of being aware of one’s position to embrace the emotional work of engaging reflexively with this position, re-embedding reflexive moments in the process of knowledge construction.

Reflections are made on the emotions and experiences arising during a 12-month ethnographic study in two social enterprises.

The author found that engaging reflexively with relational and emotional processes of meaning-making opened up three analytical starting points. First it highlighted and helped the researcher to see beyond the limits of their assumptions, opening them to new understandings of democracy. Second, it gave rise to empathetic resonance through which the researcher was able to feel into the practice of democracy and re-frame it as a site of ongoing struggle. Finally, it brought to consciousness tacit ways of knowing and being central to both research and democratic praxis.

The paper adds to limited literature on processes of knowledge construction. Specifically, it contributes new insights into how emotional experiences and empathetic resonance arising at the meeting point of research performance and democratic praxis can offer analytical starting points for a more nuanced understanding of democratic organising in social enterprise.

This paper aims to explore how critical digital and data literacies are facilitated by testing different methods in the classroom, with the ambition to find a pedagogical framework for prompting sustained critical literacies.

This contribution draws on a 10-year set of critical pedagogy experiments conducted in Denmark, USA and Italy, and engaging more than 1,500 young adults. Multi-method pedagogical design trains students to conduct self-oriented guided autoethnography, situational analysis, allegorical mapping, and critical infrastructure analysis.

The techniques of guided autoethnography for facilitating sustained data literacy rely on inviting multiple iterations of self-analysis through sequential prompts, whereby students move through stages of observation, critical thinking, critical theory-informed critique around the lived experience of hegemonic data and artificial intelligence (AI) infrastructures.

Critical digital/data literacy researchers should continue to test models for building sustained critique that not only facilitate changes in behavior over time but also facilitate citizen social science, whereby participants use these autoethnographic techniques with friends and families to build locally relevant critique of the hegemonic power of data/AI infrastructures.

The proposed literacy model adopts a critical theory stance and shows the value of using multiple modes of intervention at micro and macro levels to prompt self-analysis and meta-level reflexivity for learners. This framework places critical theory at the center of the pedagogy to spark more radical stances, which is contended to be an essential step in moving students from attitudinal change to behavioral change.

To outline and present a generalised scheme for using “layered methods” in foresight work.

A number of different approaches to “layering” in futures studies and foresight work are examined and synthesised into a generalised scheme. The place of layered methods in foresight work is also examined, and the role of perceptual filters in interpretation is discussed.

A schema of four major “strata”, each potentially containing multiple sub‐layers, is developed. The strata range from, for example, short‐term trends in the shallowest level, through to long‐term macrohistorical forces at the deepest level.

The generalised scheme enables the practitioner to progressively move to greater levels of understanding as new layers of meaning are uncovered or constructed, as appropriate to the specific nature of the particular foresight engagement. The scheme also represents a template from which purpose‐built interpretive frameworks can be constructed, as needed, in foresight processes and work.

This paper provides a new, generalised and integrated approach to the use of interpretive frameworks in foresight work.