How exactly does this ‘step aside’ link to my story?
In summary reflexivity relates to judgements made from one's own personal experiences. By being reflexive and recognising that I am part of the research data and through exploring my own practice with the intention of understanding my practice, I show how I am part of the research. With this new knowledge I continue knowing differently that my story is my data and as such the application of reflection/reflexivity, in such a way as Bolton, Freire and Cuncliffe suggests, will make it all the richer and more valuable.
Prior to stepping aside to consider praxis/reflection/reflexivity I was recalling my experience as a new head of department in the challenging position of having five smaller
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Can this help others?
This is the first point in my study that I have formally attempted to answer this question although it has guided my methodology. I consider that it is due to the early recall and examination of my educational experiences that I am beginning to understand my journey on a personal level prior to senior leadership. Through the periods where I have stepped aside to consider existing literature I have learned to understand a great deal about my experiences that I believe will help me to understand my practice.
Through the reflection of my ‘living theory’ research narrated in later chapters the process of reflection and reflexivity has the potential to lead to insight about something I may have not noticed at the time, pinpointing perhaps further details to be explored and examined. For example through the application of reflexivity I have found a method of looking closely at my actions and emotions of the time. It has given me a vehicle to challenge further my living theory journal notes and/or conclusions which I begin to narrate in chapter four. I expect the outcome of such a challenge may allow me to be more critical of my own actions coming as close as possible to an awareness of the way I may have been experienced and perceived by
Reflection, as explained by Moon (2013), is the process of looking back on an event or experience and thinking about it and learning from it. Reflection, which is learning through experience, is not a new concept. As humans, we naturally reflect on our surroundings and experiences on a day to day basis in order to make sense of them. (Norman, Vleuten and Newble, 2002). In a professional context, reflation is vital for a practitioner to learn and improve their practice. By using their own experiences, practitioners are able to analysis, and in turn, adapt or improve specific areas of practice
As I continue to study Leadership and Organizational Behavior, I hope to change my thinking style that is geared to personal effectiveness. Limit my passive / dependent styles and obtain more constructive styles.
For this course, I am having a difficult time creating an artifact and reflection, since we have touched on several important topics during these past few weeks. With that be said, I feel that this course provided the most opportunities to assess our individual personalities than compared to other courses. The topics that were covered in the modules have allowed me to gain a positive perspective on how individuals contribute to organizational culture and behavior.
This paper aims to highlight an incident in theatre where environmental pressure has the tendency to lead to human error thereby compromising the patient’s safety. To reflect and critically analyse the situation, human factors, theories, guidelines and national policies that govern a theatre environment so as to improve the practice, raise awareness and prevent adverse event thereby improving patient safety in theatres.
According to Driscoll (2000), there are three processes when reflecting on one’s practice. They are: ‘What?’, ‘so what?’ and ‘Now what?’ Using Driscoll’s reflective cycle will enable me to link theory to practice.
Everyone was expected to know how to do their jobs and if they didn’t know how to do something they had to “figure it out”. Needless to say, mistakes were made. Of course, natural leaders emerged and became pseudo role models to a few of us but the firm never made the step to establish role model relationships for training purposes. Furthermore, our constantly heavy workloads made it difficult for us to watch or learn from any one person because the few people who would have been consistent role models were regularly traveling for business and were not available to offer their guidance to the younger or less seasoned
Up until this year, before taking the class intermediate composition, I thought I was a terrible writer. I was right. Writing isn’t something that I enjoy doing, nor am I good at. Writing is difficult for me because I’m not very good at explaining things in a professional manner, that can be easily well written. While writing you are expected to make little to no mistakes, which is not something I’m great at. I am so much better at explaining things with verbal words rather than written words. I had not taken any extra writing classes before this year rather than the mandatory ones. Like I had stated before, I hate writing, with a passion. I dread writing anything, especially an essay for school, like this one. I’m
Schon (1983) identified “reflection on action” and “reflection in action”. In reflection on action, professionals consciously scrutinise their past practice to gain insight and improve future practice.
Although I am not the best writer, I have come a long way and improved immensely from my first essay “Where is the Line Drawn?” at the beginning of the semester to my last essay “Differences” towards the end of the semester. If it was possible I would have loved to compare my very first essay from semester 1 to my last essay in semester 2 to show the extraordinary change and my writing journey.
I remember the day vividly. I practically floated across campus with a newfound hope in my heart. Smiling at strangers all along the way, I reached my destination at the main office of the College of Liberal Arts and Sciences. I gleamed at the man behind the desk, "Hello. I am here to officially declare a new major." He guided me to a computer and through a few quick steps. From a scroll down menu, I selected 'English, B.A." A few brave clicks and I changed my life.
Covey, Stephen R. (1989). The Seven Habits of Highly Effective People: Powerful Lessons in Personal Change. New York, New York: Fireside.
Reflexivity, as I understand it, is very well named.It is the practice of reflecting upon oneself and one’s work, of being self-aware and self-critical. In anthropology, it is well exemplified by the work of Renato Rosaldo, Ruth Behar, and Dorinne Kondo, among others. In its most obvious form (or at least the form most obvious to me), reflexivity is manifest in the practice of an ethnographer including herself in her own ethnographic research---seeing herself not as an “unbiased, impartial” (Malinowski 18) observer, but as an essential and un-removable part of her study. The effect of reflexivity on ethnographic writing has been, however, much broader than just that. It signals “a departure from the ideology of objectivity [and] distance” which for so long pervaded ethnography (Marcus 189). For those who choose to employ it, reflexivity offers the (often daunting) liberty of not presuming to have all the answers. While this obviously presents logistical problems for anthropology (such as: If we can’t ever come to an answer, then what’s the point?), reflexivity has had a hand in producing some of the most compelling, unassuming texts that I’ve read.
Normally, “the terms reflective thinking, critical thinking, reflective judgment as well as critical reflection have each been used to define a way of thinking that accepts uncertainty and acknowledges dilemmas, while ascribing less significance to the role of self in the reflective process” (294). In order to achieve the best practices for reflection one should refrain from “mental habits, biases, and presuppositions that tend to close off new ways of perceiving and interpreting our experiences (296).
Reflexivity mostly entails the researchers’ voice in the form of how they express themselves within ethnography. The researcher’s voice may not be evidently visible as in the third person ‘realist’ tales or it may directly be the subject of inquiry as in ‘experimental representations’; the author’s voice is also present as a noticeable narrator and co-member in the content. The respondent’s voce in qualitative inquiry is almost always filtered through the researcher’s account. It is the researcher who decides that whose stories have to be included and who’s needed to be ignored. Thus the choice to benefit some record over the other that is done by the researcher while developing theory out of the data collected also symbolizes a kind of voice and some reflexive action is required on the part of the researcher to acknowledge their partial
Robbins, DeCenzo, Coulter. Fundamentals of Managment: Essential Concepts and Applications - 8th ed., 2013 Pearson