Beware of Allies!

In science and technology studies (STS), reflexivity is not the foremost political or ethical concern that it is for some postmodernists, feminists, anthropologists, or those earnest students of Bourdieu. For us, reflexivity is a practical methodological concern. When reflexivity is raised in our scholarly communications it is, without irony, about crafting scientific communications (i.e., scholarly accounts like articles or books) reflexively. This paper therefore is an actor-network account of making reflexive actor-network accounts, specifically, in the process of writing-up qualitative research findings. It is a paper about research. It is a paper about the research process. As our empirical contribution, we report on research we previously conducted and about the subsequent steps we took toward a (publishable) way of reporting it. We are trying to honestly disclose how the process of preparing a reflexive account is more than merely a matter of cleaning-up the messiness of data, but also, and perhaps foremost, a process of finding, aligning, and occasionally distancing our accounts from our allies?—?in our case, actor-network theory (ANT) and reflexivity.     

The Aporias of Reflexivity: Standpoint,Position, and Non-normative Childhoods

In social work practice and research, both researchers and practitioners are required to be self-reflexive in order to produce authorized knowledge. In this article I examine the aporias of reflexivity, using aporia as a concept for dealing with and discussing the dilemmas, limitations, and shortcomings of reflexive methodology. To examine in a concrete and detailed way related issues involving the aporias of reflexivity, this article describes a project focused on non-normative childhoods in which reflexive research practice raised many, often highly ambiguous, questions concerning the processes of marginalization and domination as well as ethical considerations.     

Researcher reflexivity: exploring the impacts of CAQDAS use

Computer-assisted qualitative data analysis software (CAQDAS) programs are established tools for qualitative research. Making informed decisions when using them requires researchers to understand how they affect research practices and outcomes. In this article we consider the impact of CAQDAS on researcher reflexivity. Reviewing three decades of literature, we identify specific ‘reflexive moments’ experienced by CAQDAS users, the contexts in which they occur, the issues they raise, and the reflexive awareness they generate. The ways in which CAQDAS can enhance or undermine researcher reflexivity are also reported. By doing so, we aim to help researchers and especially research students (and their supervisors) understand the relationship between CAQDAS and reflexivity and the reflexive moments they may encounter when using such software.     

“From Her Side of the Gossamer Wall(s)”: Reflexivity and Relational Knowing

Drawing on a provocative metaphor from an award-winning novel, this article argues that reflexivity can be conceived as three gossamer walls through which researchers construct knowledge from within three sets of relationships, including relations with: oneself (and the ghosts that haunt us); with research participants; and with one’s readers, audiences, and epistemological communities. On the other side of a first gossamer wall are relations with our many selves as well as with ‘ghosts,’ deeply buried across time and space, that may come back to haunt us when we are physically and emotionally invested in our research. Behind a second gossamer wall are the multi-layered relations between researchers and research respondents, relationships that can involve oral, audible, physical, emotional, textual, embodied, as well as shifting theoretical and epistemological dimensions. Finally, a third gossamer wall lies between ourselves and our readers and audiences as well as the epistemological or epistemic communities wherein our work is located, read, reviewed, and received. Rooted in an ethnography of Canadian primary caregiving fathers, the article contributes to current discussions of reflexivity in qualitative research practice by expanding dominant understandings of reflexivity as a self-centered exercise towards a consideration of other critical relationships that are part of how we come to know and write about others. The metaphor of gossamer walls, combining the sheerness of gossamer and the solidity of walls, provides for creative ways of conceptualizing reflexivity in temporal and spatial terms as well as to consider the constantly shifting degrees of transparency and obscurity, connection and separation that recur in the multiple relations that constitute reflexive research and knowing.     

BOURDIEU'S CONCEPT OF REFLEXIVITY AS METALITERACY

For Bourdieu, the extent to which agents can attain knowledge of, and negotiate, various cultural fields is dependent upon, and explicable in terms of, two epistemological types. The first is a practical sense (the ‘logic of practice’), while the second involves a sort of conscious comprehension that he names ‘reflexivity’. Bourdieu defines reflexivity as an interrogation of the three types of limitations (of social position, of field and of the scholastic point of view) that are constitutive of knowledge itself. But the reflexive relation to the habitus, the demands and influences exerted by cultural fields, and one's own practices within those fields, cannot be understood simply as something that is obtained by the subject; rather, any reflexive relation to the doxa and illusio of the field must be a constitutive part of that field. This paper identifies a number of principles taken from Bourdieu's work that clarify how, where and why the reflexive ‘surpassing’ of literacy might occur. But we also suggest, contra Bourdieu, that only fields that are informed or characterized by the scholastic point of view are likely to be characterized by the set of conditions constitutive of reflexive knowledge; and that the scholastic point of view is therefore, simultaneously, both a potential impediment to, and a condition (almost necessary) of the production of reflexive knowledge.     

Common Causes:

This paper proposes that what we want is not a "reflective" but a reflerive feminist theory. The "reflecters" vs. "the reflected on" is one of the distorting dualisms entrenched in our rotten "discursive inheritance." We can examine the already impressive successes of feminist research to understand the reflexivity of feminist theory: how feminist theory itself has been "socially produced" as a result of the same kinds of causes which our theory claims function in history in general. This kind of reflexive theory makes clear that there can be no single, experiencing, knowing, acting, reflecting, female subject through whose experience we can understand politics and social life, for the sex/gender system is expressed only in historically and culturally specific ways. These differences in women's experience of the sexlgender system set specific goals for feminist analyses, theoretical categories, and politics of inquiry.     

Reflexivity in the Research Process: Psychoanalytic Observations

This paper highlights what psychoanalysis can add to discussions of reflexivity, by specifically describing how reflexivity is conceptualized and fostered on psychoanalytic observation methods courses at the Tavistock Clinic, London. It is demonstrated that this psychological form of reflexivity is relevant to empirical and conceptual work and shown that it shares interesting parallels with debates about reflexivity in social research methods, while also being able to contribute to discussions of what constitutes reflexivity and what kinds of methods course might facilitate it. Reflexivity is often discussed in relation to a researcher’s empirical work, but this paper argues that reflexivity is equally needed in relation to the academic context in which most research and learning takes place. This paper demonstrates how psychoanalytic approaches to learning stimulate a reflexive relation to empirical and conceptual work and it provides examples of reflexivity from a two‐year infant observation and a research project on romantic love (involving conceptual and biographical research).     

Reflexive Research Ethics for Environmental Health and Justice: Academics and Movement-Building

Community-engaged research on environmental problems has reshaped researcher-participant relationships, academic-community interaction, and the role of community partners in human subjects protection and ethical oversight. We draw on our own and others' research collaborations with environmental health and justice social movement organizations to discuss the ethical concerns that emerge in community-engaged research. In this paper we introduce the concept of reflexive research ethics: ethical guidelines and decision-making principles that depend on continual reflexivity concerning the relationships between researchers and participants. Seeing ethics in this way can help scientists conduct research that simultaneously achieves a high level of professional conduct and protects the rights, well-being, and autonomy of both researchers and the multiple publics affected by research. We highlight our research with community-based organizations in Massachusetts, California, and Alaska, and discuss the potential impacts of the community or social movement on the research process and the potential impacts of research on community or social movement goals. We conclude by discussing ways in which the ethical concerns that surface in community-engaged research have led to advances in ethical research practices. This type of work raises ethical questions whose answers are broadly relevant for social movement, environmental, and public health scholars.     

Modernization and relational reflexivity

This paper deals with the issue of reflexivity in the different spheres of society, affected by the processes of globalization. The author argues that each sub-system of society is more or less differentiating itself according to a (prevailing) code or register of reflexivity. Global contextualism changes the way people manage the distinction between the particular and the universal (i.e. their perceived ‘different identities’) according to a plurality of reflexive processes. A differentiating universalism emerges within the different spheres of society (the market, the political system, the associational or third-sector system, and the system of families and informal primary networks). In principle, within these spheres many different codes of reflexivity can be detected. The four types of reflexivity detected by M.S. Archer can be correlated with the different spheres/sub-systems of society in order to see how the latter change their operations and overall configuration. In conclusion, it is shown that the thesis of ‘reflexive modernity’ is a reductive and an undifferentiated way of looking at what is happening in our globalizing society. The differentiation of reflexivity does not represent a further stage of modernity but, rather, it generates an ‘after-modern’ society through what the author calls ‘relational reflexivity’.     

Reflexive habits: dating and rationalized conduct in New York and Berlin

This paper builds on the work of Norbert Elias to examine how conduct varies across cultural contexts. We compare courtship practices in New York and Berlin and ask how people act during the course of ‘getting together’ with a sexual or romantic partner. Drawing on interviews in both contexts, we find that conduct associated with the practice of ‘dating’ among New York respondents is more rationalized as indicated by a greater awareness of timing, a greater degree of intentionality and planning and a greater tendency to psychologize self and others. Berlin respondents report observations of themselves and others in less detail and tend to describe themselves as passive objects of the impersonal forces of love. Whereas conduct associated with dating is more reflexive in some ways, these forms of reflexive conduct are not themselves fully conscious or the object of reflection but have in turn become taken for granted and habitual. These findings challenge us to conceptualize habitus in a manner that does not reproduce the opposition between habit and reflexivity but allows us to use the concept as a tool to capture variations in how self‐monitoring and habit are combined in modes of conduct.     

Health technology assessment between our health care system and our health

In this contribution, I wish to explore the potential of health technology assessment and ethics for increasing our capacity to pre-empt the shortcomings and undesired consequences of modern health care while maintaining its benefits. Central is the presumption that in case of some health problems this cannot be done unless we explicitly reconsider some features of the modern health care system, especially those related to its strong reliance on scientific rationality and the strong role played by medical professionals. So as to both maintain the benefits of advanced health care and ensure that it produces less reason for concern, we need to reconsider our approach to rationality—and maybe even the way in which we build our health care system around that rationality. That is, we need to introduce an element of reflexivity. Two types of circumstances are being explored in which such reflexivity may prove worthwhile: controversies on side effects, and persistent problems encountered in optimising health care. Drawing on brief discussions of typical cases, we explore the potential of reflexive HTA and its methodical prerequisites. We conclude that ethicists may contribute to reflexive HTA, if they combine a hermeneutic—and often also participative—methodology with a solid understanding of the relation between the health problem under scrutiny and more general critique of the health care system. Insights from the areas of science and technology studies, as well as from social philosophy may be critical items in their tool kit.     

Enacting everyday feminist collaborations: Reflexive becoming,proactive improvisation and co‐learning partnerships

We trace back our own multi‐year teaching and writing collaboration in academia to theorize feminist collaboration. Drawing from feminist theories and our autoethnographic reflections, we surface three metaphorical processes that constitute feminist collaboration. We consider feminist collaboration as: (i) reflexive becoming, that is, feminist collaborators constantly make sense of what counts as feminist as the group and context evolve; (ii) proactive improvisation, that is, feminist collaborators collectively strive for everyday transformations within situated constraints; and (iii) co‐learning partnerships, that is, feminist collaborators relate to one another in ways that uphold commitments to reflexivity, equity and care. Enacting these processes are fraught with tensions that intertwine with one another to constrain and enable feminist collaboration. We conclude the article by calling for continued theorization and engagement with feminist collaboration.     

ACHIEVING REFLEXIVITY: MOVING RESEARCHERS FROM ANALYSIS TO INTERPRETATION IN COLLABORATIVE INQUIRY

The idea of ‘teaching’ reflexivity might seem to some to be a nonsense but many students, both undergraduate and postgraduate, struggle with ‘it’ as a concept, a process and as a means of moving away from simplistic themed research categories towards in‐depth interpretation. This paper will examine the nature of reflexivity from the perspective of a personal stance and suggest the use of particular strategies for interpreting data reflexively. Such strategies include the use of biographical accounts and organising principles, the exploration of metaphor and metonymy and the utilisation of poetry as an interpretative device. It will offer particular ways of undertaking reflexive interpretation that have been used successfully with many postgraduate students and researchers.     

Nurturing “Critical Hope” in Teaching Feminist Social Work Research

Despite the congruence between critical feminist values and the cardinal values of the social work profession, feminist research in social work has lagged behind its feminist cousins in the social sciences, particularly in terms of critical uses of theory, reflexivity, and the troubling of binaries. This article presents as praxis our reflections as researchers, teachers, and feminists inside social work. We draw from a review of feminist social work research and offer suggestions for teaching critical feminist approaches in social work research. Incorporating critical feminist values and research practices into social work research courses creates the potential for greater integration of research, practice, and the principal values of our profession.     

The contemporary reconstruction of finnish social work expertise

Reflexivity has been one of the central themes in Finnish social work discussions in the 1990s. It can be seen as an effort to respond to the demands of post-modern society. This article concentrates on analysing fundamental changes in Finnish social work from the viewpoint of current trends in practical social work, academic training, and research practices. This process can be described as a breakthrough of reflexive professional practices compared to the previous phase of academization, which is also discussed. The present stage of development of Finnish social work provides an interesting example of, and a point of comparison for, the contemporary European discussion about various social work profiles. The demand for reflexive professional competence also increases professional responsibility and autonomy. Consequently it gives rise to new forms of state support for and control over the professions. In Finnish social work this means strengthening social work education and modifications in the respective legislation. Finnish social work education has been highly academic, providing an MA degree in social work since 1981. Within the present renewal process, social work is becoming a major subject area with its own chairs. All this opens new opportunities for social work research and practice developments. Three significant examples of recent Finnish social work research are summarized and questions of reflexivity in social work are also addressed.     

The practice of systemic reflexivity

What does it mean to practise systemic reflexivity? Much has been written on reflective practice but less is known of the practice of systemic reflexivity. This paper is a contribution towards expanding on what is known of the practice of systemic reflexivity. In this endeavour, a contextualising narrative of how ideas of the practice of systemic reflexivity merged within the systemic field is followed by an exploration of reflective practice and systemic reflexivity, using McGilchrist’s approach of interpersonal neuroscience. The purpose is to demonstrate how the two concepts of reflective practice and systemic reflexivity combined could enhance social work practice. However, this is not to deny the current literature that we have on reflection and reflexivity, but there is a need to continue creating space to widen dialogue in this area as a way of keeping the ideas alive and generating alternative ways of working with the two concepts.     

Ultimate concerns in late modernity: Archer,Bourdieu and reflexivity

Through a critique of Margaret Archer's theory of reflexivity, this paper explores the theoretical contribution of a Bourdieusian sociology of the subject for understanding social change. Archer's theory of reflexivity holds that conscious ‘internal conversations’ are the motor of society, central both to human subjectivity and to the ‘reflexive imperative’ of late modernity. This is established through critiques of Bourdieu, who is held to erase creativity and meaningful personal investments from subjectivity, and late modernity is depicted as a time when a ‘situational logic of opportunity’ renders embodied dispositions and the reproduction of symbolic advantages obsolete. Maintaining Archer's focus on ‘ultimate concerns’ in a context of social change, this paper argues that her theory of reflexivity is established through a narrow misreading and rejection of Bourdieu's work, which ultimately creates problems for her own approach. Archer's rejection of any pre‐reflexive dimensions to subjectivity and social action leaves her unable to sociologically explain the genesis of ‘ultimate concerns’, and creates an empirically dubious narrative of the consequences of social change. Through a focus on Archer's concept of ‘fractured reflexivity’, the paper explores the theoretical necessity of habitus and illusio for understanding the social changes that Archer is grappling with. In late modernity, reflexivity is valorized just as the conditions for its successful operation are increasingly foreclosed, creating ‘fractured reflexivity’ emblematic of the complex contemporary interaction between habitus, illusio, and accelerating social change.     

From knowing to doing: Reflexivity,leadership and public relations

This article argues that little is known in public relations (PR) about the experience of leadership and, more specifically, the challenges associated with enacting desired leadership behaviours in the work place. The study focusses on the personal experiences of PR leaders and considers how exploring the interplay between a leader and their context enhances understanding of the conditions under which knowledge is enacted, or rather not enacted, in different leadership situations. The discussion is informed by perspectives from organization and leadership studies which highlight the importance of reflexivity to leadership learning. In addition to applying a reflexive lens to leadership practice in public relations, the study addresses a lack of empirical research focussing on the situated experiences of PR leaders. It considers the reflexive potential of a programme of interviews with PR practitioners providing examples to illustrate the role this form of research can play in leadership studies. The context investigated concerns the work place experiences of senior PR executives who claim to be ‘empowering leaders’. The discussion of the findings focuses on how organizational power relations distort the practitioners’ espoused leadership values and engages in a process of problematization designed to challenge the uncritical promotion of normative and decontextualised approaches to leadership. The article highlights the benefits of a reflexive orientation to PR leadership research and pedagogy, while calling for the promotion of a particular form of contextual intelligence to help practitioners confront the organizational conditions which specifically impact on their ability to lead others.     

Emotion,reflexivity and social change in the era of extreme fossil fuels

Reflexivity is an important sociological lens through which to examine the means by which people engage in actions that contribute to social reproduction or social elaboration. Reflexivity theorists have largely overlooked the central place of emotions in reflexive processing, however, thus missing opportunities to enhance our understanding of reflexivity by capitalizing on recent scholarship on emotions emanating from other fields of inquiry. This paper explores the role of emotion in reflexivity, with a qualitative analysis of social responses to hydraulic fracturing in Alberta, Canada, utilizing narrative analysis of long‐form interviews with rural landowners who have experienced direct impacts from hydraulic fracturing, and have attempted to voice their concerns in the public sphere. Based on interviews with a selection of two interview participants, the paper highlights the means by which emotions shape reflexivity in consequential ways, beginning with personal and highly individualized emotional responses to contingent situations, which then factor into the social interactions engaged in the pursuit of personal projects. The shared emotional context that emerges then plays a substantial role in shaping outcomes and their implications for social stasis or change. This study exemplifies the extent to which reflexive processing in response to breaches in the social order can be emotionally tumultuous affairs, constituting a significant personal toll that many may be unwilling to pay.