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Journal articles on the topic 'Cultural reflexivity'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Easterby-Smith, Mark, and Danusia Malina. "Cross-Cultural Collaborative Research: Toward Reflexivity." Academy of Management Journal 42, no. 1 (February 1999): 76–86. http://dx.doi.org/10.5465/256875.

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2

Easterby-Smith, M., and D. Malina. "CROSS-CULTURAL COLLABORATIVE RESEARCH: TOWARD REFLEXIVITY." Academy of Management Journal 42, no. 1 (February 1, 1999): 76–86. http://dx.doi.org/10.2307/256875.

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3

Black, Jack. "Reflexivity or orientation? Collective memories in the Australian, Canadian and New Zealand national press." Memory Studies 13, no. 4 (January 3, 2018): 519–36. http://dx.doi.org/10.1177/1750698017749978.

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With regard to the notion of ‘national reflexivity’, an important part of Beck’s cosmopolitan outlook, this article examines how, and in what ways, collective memories of empire were reflexively used in Australian, Canadian and New Zealand national newspaper coverage of the 2012 Diamond Jubilee and London Olympic Games. In contrast to Beck, it is argued that examples of national reflexivity were closely tied to the history of the nation-state, with collective memories of the former British Empire used to debate, critique and appraise ‘the nation’. These memories were discursively used to ‘orientate’ each nation’s postcolonial emergence, suggesting that examples of national reflexivity, within the press’ coverage, remained closely tied to the ‘historical fetishes’ enveloped in each nations’ imperial past(s). This implies that the ‘national outlook’ does not objectively overlook, uncritically absorb or reflexively acknowledge differences with ‘the other’ but, instead, negotiates a historically grounded and selective appraisal of the past that reveals a contingent and, at times, ambivalent, interplay with ‘the global’.

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4

KIM, Yekyoum. "Ontological ‘Reflexivity’ in Southeast Asian Cultural Studies." JOURNAL OF ASIAN STUDIES 22, no. 2 (May 31, 2019): 179–213. http://dx.doi.org/10.21740/jas.2019.05.22.2.179.

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5

Aronowitz, Robert, Andrew Deener, Danya Keene, Jason Schnittker, and Laura Tach. "Cultural Reflexivity in Health Research and Practice." American Journal of Public Health 105, S3 (July 2015): S403—S408. http://dx.doi.org/10.2105/ajph.2015.302551.

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6

Hussain, Yasmin, and Paul Bagguley. "Reflexive Ethnicities: Crisis, Diversity and Re-Composition." Sociological Research Online 20, no. 3 (August 2015): 144–54. http://dx.doi.org/10.5153/sro.3776.

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This paper presents an analysis of how people reflexively relate to their ethnicity in the context of cultural and political crisis after the 7/7 bombings in London in 2005. Introducing a differentiated conception of reflexivity following Archer and Lash, the paper shows how cognitive, hermeneutic and aesthetic reflexivity (Lash) are expressed autonomously, communicatively and in a meta-reflexive manner (Archer) variably across and within ethnicities. Differentiated reflexive expressions of ethnicity are rooted in the politics and histories of ethnicities in relation to dominant discourses of whiteness and Britishness. The data is from a qualitative interview study of how different ethnic groups in West Yorkshire were affected by the 7/7 London bombings, with people of African-Caribbean, Black- African, Bangladeshi, Indian Pakistani and White backgrounds. The increased reflexivity of ethnic identity is seen to be rooted in the political crises generated by Britain's role in and response to, the war on terror, but also biographical experiences of contextual continuities, discontinuities and incongruities of migration.

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Threadgold, Steven, and Pam Nilan. "Reflexivity of Contemporary Youth, Risk and Cultural Capital." Current Sociology 57, no. 1 (January 2009): 47–68. http://dx.doi.org/10.1177/0011392108097452.

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8

Valero-Garces, Carmen. "Reflexivity and Translation in Cross-Cultural Ethnographic Research." International Journal of Linguistics 13, no. 4 (July 7, 2021): 62. http://dx.doi.org/10.5296/ijl.v13i4.18952.

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The main aim of this article is to examine the role of translation in cross-cultural ethnographic research dealing with environmental texts. The main focus is on the analysis of linguistic issues that arise during field work when different languages and cultures that the ethnographer may not be familiar with come together. The study follows a qualitative methodology based on the analyses of ethnographer-researchers’ reflections and the translation of their notes as well as well as certain issues that arise when writing research between two languages and cultures when the ethnographer may or may not be familiar with.

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9

Krause, Monika. "On Sociological Reflexivity." Sociological Theory 39, no. 1 (March 2021): 3–18. http://dx.doi.org/10.1177/0735275121995213.

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This article offers a critique of the self-observation of the social sciences practiced in the philosophy of the social sciences and the critique of epistemological orientations. This kind of reflection involves the curious construction of wholes under labels, which are the result of a process of “distillation” or “abstraction” of a “position” somewhat removed from actual research practices and from the concrete claims and findings that researchers produce, share, and debate. In this context, I call for more sociological forms of reflexivity, informed by empirical research on practices in the natural sciences and by sociomaterial approaches in science and technology studies and cultural sociology. I illustrate the use of sociological self-observation for improving sociological research with two examples: I discuss patterns in how comparisons are used in relation to how comparisons could be used, and I discuss how cases are selected in relation to how they could be selected.

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10

Ang, Ien. "Beyond Self-Reflexivity." Journal of Communication Inquiry 13, no. 2 (July 1989): 27–29. http://dx.doi.org/10.1177/019685998901300205.

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11

Emirbayer, Mustafa, and Matthew Desmond. "Race and reflexivity." Ethnic and Racial Studies 35, no. 4 (April 2012): 574–99. http://dx.doi.org/10.1080/01419870.2011.606910.

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12

Letiche, Hugo. "Reflexivity and affectivity." Culture and Organization 15, no. 3-4 (September 2009): 291–306. http://dx.doi.org/10.1080/14759550903119301.

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13

Golob, Tea, and Matej Makarovič. "Reflexivity and Structural Positions: The Effects of Generation, Gender and Education." Social Sciences 8, no. 9 (August 27, 2019): 248. http://dx.doi.org/10.3390/socsci8090248.

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This article examines how reflexivity, as understood by Margaret Archer, is affected by the structural settings in the context of morphogenetic social and cultural transformations. It draws on the Slovenian national case as an example of swift structural and cultural shifts towards late modernity. For that purpose, we apply a new measurement tool developed through our previous research, which upgrades Archer’s existing ICONI model by distinguishing between the intensity and the concurrent practicing of the reflexivity modes within the inner dialogue. Based on a general national sample, we confirm not only the reflexivity changes from the older to the younger generations but also the role of education and gender in reflexivity levels and modes. We refer to the problem of deprivation and the importance of linking fractured reflexivity to the challenges, women are facing nowadays. Thus, the article confirms some of the critics of Archer’s work, demonstrating—despite significant individual differences—the clear impact of the individual’s background and her/his position in the social structure.

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Rahadianto Sutopo, Oki, Steven Threadgold, and Pam Nilan. "Young Indonesian Musicians, Strategic Social Capital, Reflexivity, and Timing." Sociological Research Online 22, no. 3 (September 2017): 186–203. http://dx.doi.org/10.1177/1360780417724063.

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In this article, we draw on a study of the transition experiences of young Indonesian musicians to argue that the social capital of creative youth may be productively understood in relation to reflexivity and temporality. This is particularly important if they move to other locations to further their careers. In brief, we offer three key contributions to social capital debates. First, social capital—as defined by Bourdieu—is most important as a valuable form of capital to deal with both actual and anticipated Beckian risk. Second, in fields of creative struggle, the development of social capital is closely related to possession of strategy and reflexivity as a form of cultural capital. Third, social capital cannot be operationalized effectively by youth without the element of timing and the temporal capacity to reflexively recognize and seize opportunities as they arise at critical moments of a creative career.

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15

JAIN, ANIL K., TOBIAS HALLENSLEBEN, and DANIELA MANGER. "REFLEXIVITY AND INNOVATION: CONFLICTING COUNTERPARTS?" International Journal of Innovation and Technology Management 10, no. 06 (November 28, 2013): 1340026. http://dx.doi.org/10.1142/s0219877013400269.

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The paper discusses the relationship between learning, innovation and (institutional) reflexivity. It is often held that reflexivity is a crucial factor for learning and innovation processes. However, a rather formalistic approach to reflexivity is predominant. We propose to overcome this limitation and to develop a more meaningful concept of reflexivity which "reflects" the contingent, relational, dynamic and complex character of organizational environments and reality. Based on this broadened understanding it appears that reflexivity is imminently a dialectic category and, under specific circumstances, it can also inhibit innovation. This is especially the case when reflexive tools are abused to push performance only. In order to illustrate our concept and hypotheses we added two case studies which highlight the conflicting counterparts of reflexivity and innovation and pointed us to important cultural "success factors".

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16

Soyini Madison, D. "The Labor of Reflexivity." Cultural Studies ↔ Critical Methodologies 11, no. 2 (April 2011): 129–38. http://dx.doi.org/10.1177/1532708611401331.

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17

Eguchi, Shinsuke, and Noorie Baig. "Examining Embodied Struggles in Cultural Reentry Through Intersectional Reflexivity." Howard Journal of Communications 29, no. 1 (May 16, 2017): 33–48. http://dx.doi.org/10.1080/10646175.2017.1315692.

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18

Smith, Karen. "Language in the academy: cultural reflexivity and intercultural dynamics." Studies in Higher Education 36, no. 8 (December 2011): 1001–3. http://dx.doi.org/10.1080/03075079.2011.643071.

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19

Murakami, Kyoko. "Reflexivity of In-between-Cultural Positions in Analysing Discourse." Culture & Psychology 12, no. 1 (March 2006): 87–100. http://dx.doi.org/10.1177/1354067x06061595.

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20

Webb, Vic. "Language in the academy: Cultural reflexivity and intercultural dynamics." Language Matters 42, no. 1 (July 2011): 162–69. http://dx.doi.org/10.1080/10228195.2011.592698.

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21

Ashley, Linda. "Dancing with cultural difference: Challenges, transformation and reflexivity in culturally pluralist dance education." Dance Research Aotearoa 1, no. 1 (July 3, 2013): 5. http://dx.doi.org/10.15663/dra.v1i1.3.

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22

Barnes, Jamie. "The Ontological Implications of Spirit Encounters." Social Analysis 63, no. 3 (September 1, 2019): 24–46. http://dx.doi.org/10.3167/sa.2019.630302.

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This article offers a reflexive and phenomenological response to some of the challenges of the recent ontological turn. It argues, first, that a focus on embodiment is crucial in understanding the formation of ontological assumptions, and, second, that researchers have an ethical responsibility to practice an ‘ontological reflexivity’ that goes beyond the conceptual reflexivity of much recent ontological work. It conceives the anthropological domain as a place of ‘intra-actment’ and maintains that to avoid ontological closure, researchers must contextualize their ontological assumptions by reflexively sensitizing themselves to how these assumptions are shaped by both embodied experience and the contexts in which they are articulated and performed. This article seeks to enact this through an auto-ethnographic exploration of the author’s own embodied experience as it relates to demonic manifestations and the divine.

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23

Trzebiatowska, Marta. "When Reflexivity Is Not Enough." Fieldwork in Religion 5, no. 1 (November 5, 2010): 78–96. http://dx.doi.org/10.1558/firn.v5i1.78.

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This article addresses the issues of reflexivity and emotional strain in fieldwork with religious populations. Undeniably, gaining access to, and forging relationships with, any social group is a challenging enterprise but the difficulty is particularly intensified when the researcher shares biographical characteristics with the researched. Based on two research projects with Polish nuns and Polish Catholic migrants, I explore the role of reflexivity in dealing with the emotional stress of fieldwork. I argue that although the lessons of feminist methodology have made fieldwork a collaborative and equal relationship between the researcher and the participants, when objective conditions in the field collide with the researcher’s cultural biography and dispositions, exercising reflexivity may not be sufficient to fix the problem.

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24

Ochs, Elinor. "Corporeal Reflexivity and Autism." Integrative Psychological and Behavioral Science 49, no. 2 (May 6, 2015): 275–87. http://dx.doi.org/10.1007/s12124-015-9306-6.

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25

Oliphant, Sarah M., and C. Susanne Bennett. "Using reflexivity journaling to lessen the emic–etic divide in a qualitative study of Ethiopian immigrant women." Qualitative Social Work 19, no. 4 (March 25, 2019): 599–611. http://dx.doi.org/10.1177/1473325019836723.

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This article explores the use of journaling about reflexivity as a method of lessening the etic–emic divide in a cross-cultural qualitative study. The journaling process discussed demonstrates reflexivity as personal introspection, social critique, and biography in a study of 14 women who immigrated from Ethiopia to the Washington, DC metropolitan area. The author conducted face-to-face interviews and intentionally journaled about her reflections as she recruited participants and conducted interviews over a one-year period of time. The reflexivity journal process highlighted both similarities and differences between the researcher and participants.

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26

Carbaugh, Donal, Elena V. Nuciforo, Elizabeth Molina-Markham, and Brion van Over. "Discursive Reflexivity in the Ethnography of Communication: Cultural Discourse Analysis." Cultural Studies ↔ Critical Methodologies 11, no. 2 (April 2011): 153–64. http://dx.doi.org/10.1177/1532708611401334.

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27

Moshenska, Gabriel. "Unquiet pasts: risk society, lived cultural heritage, re-designing reflexivity." International Journal of Heritage Studies 17, no. 5 (September 2011): 523–26. http://dx.doi.org/10.1080/13527258.2011.589203.

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28

Dutta, Mohan Jyoti. "The Critical Cultural Turn inHealth Communication: Reflexivity, Solidarity, and Praxis." Health Communication 25, no. 6-7 (August 31, 2010): 534–39. http://dx.doi.org/10.1080/10410236.2010.497995.

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29

Orellana, Felipe. "Cultural Diversity and Religious Reflexivity in an Intercultural Chilean Parish." Religions 12, no. 2 (February 13, 2021): 118. http://dx.doi.org/10.3390/rel12020118.

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This research aims to analyze cultural diversity and its relationship with the personal belief in an Immigrant Parish. The discussion is framed within the topic of intercultural churches and parishes, although in a setting that has not been researched (Santiago, Chile). The research was carried out in the Latin-American Parish placed in Providencia, Santiago, and a qualitative framework was used to obtain and analyze the data. Cultural diversity is understood concerning religious reflexivity and under the idea that pluralism leads to a weakening of religious conviction, as Peter Berger argued. The theoretical framework makes the difference between the vision of Berger on cultural pluralism (pluralism inter-religion) and the viewpoint by Charles Taylor (pluralism intra-religion). On the contrary to Berger, the findings of this research showed that cultural diversity and pluralism are elements that produce a strengthening of individual beliefs.

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D’Arcangelis, Carol Lynne. "Revelations of a White Settler Woman Scholar-Activist: The Fraught Promise of Self-Reflexivity." Cultural Studies ↔ Critical Methodologies 18, no. 5 (December 29, 2017): 339–53. http://dx.doi.org/10.1177/1532708617750675.

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Based on a metanarrative analysis of the self-reflexive process I undertook during my research into the “solidarity encounter” between Indigenous women and White women in a contemporary Canadian context, I argue that self-reflexivity is a fraught mechanism for grappling with and dismantling structural privilege. I recount how, despite my best self-reflexive efforts and expectations to the contrary, I could not completely forestall some of the ways in which my subjectivity and hence power would infuse the research—specifically, in how the specter of the liberal subject would haunt it. This haunting, I contend, is indicative of the limits of self-reflexivity when it is underpinned by modernist/liberal ideologies of subjectivity. In short, I convey the perils and promises of self-reflexivity as a mechanism for revealing researcher impact on and for leveling power relations in social justice research (and beyond). Specifically, I identify in my own practice elements of the “validated reflexive strategies” critiqued by Wanda S. Pillow. I conclude that self-reflexivity is most valuable when approached as a window into structural oppression and privilege and not only into the power of researchers as individuals. Building on Sara Ahmed’s reflexive “double turn,” I argue that radical reflexivity is a better model for avoiding the vortex of a self-reflexivity performed by modernist/liberal subjects. I propose that radical reflexivity can assist researchers to identify the ways in which our structural positions overdetermine (though never absolutely or seamlessly) the contours of our scholarly and political commitments.

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Golob, Tea, Matej Makarovič, and Mateja Rek. "Meta-reflexivity for resilience against disinformation." Comunicar 29, no. 66 (January 1, 2021): 107–18. http://dx.doi.org/10.3916/c66-2021-09.

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The rise of digital media contributes to fake news and disinformation being circulated on a larger scale and pace. The central aim of the work is to consider the potentials of individuals to actively respond to disinformation and fake news. In that regard, the authors rely on Archer’s theoretical framework of reflexivity and its modes. It is argued that a specific mode of reflexivity, namely meta-reflexivity, can enable people to take a critical distance towards media messaging. The method involves the Reflexivity Measurement Tool (RMT) to provide an approximate assessment of one’s reflexivity in terms of quantitative scores. The survey has been conducted in Slovenia on a representative national sample and path analysis is applied to identify the relationship between demographic features, media exposure, reflexivity and fact-checking. The results show how age and education affect media preferences, in terms of how frequently an individual is exposed to a particular type of media. Younger people, women and persons with tertiary education are more meta-reflexive, which contributes to their active response to disinformation. It is concluded that meta-reflexivity is essential but not sufficient to produce an active response of individuals to disinformation. Need for professional fact-checking-services and media education is discussed. El avance digital contribuye a que las noticias falsas y la desinformación aumenten en número y ritmo. El objetivo central de este trabajo es considerar el poder de las personas para responder activamente a la desinformación y noticias falsas. Para ello, los autores se basan en Archer, específicamente su propuesta teórica relacionada con la reflexividad y sus modos. Argumentamos que un modo específico de reflexividad, la meta-reflexividad, permite distanciarse críticamente de los mensajes de los medios de comunicación. El método consiste en el uso de la Herramienta de Medición de la Reflexividad (HMR) para proporcionar una evaluación aproximada de la propia reflexividad en términos de puntuaciones cuantitativas. La encuesta se ha realizado en Eslovenia sobre una muestra nacional representativa y se ha aplicado un análisis de la trayectoria para determinar la relación entre las características demográficas, la exposición a los medios de comunicación, la reflexividad y la verificación de los hechos. Los resultados muestran que la edad y la educación afectan las preferencias relacionadas con los medios, medidos en base a la frecuencia de exposición a un tipo particular de medio. Los jóvenes, las mujeres y las personas con educación terciaria son más meta-reflexivos, lo cual contribuye a que tengan una respuesta activa a la desinformación. Se concluye que la meta-reflexividad es necesaria pero no suficiente para producir una respuesta activa de los sujetos a los mensajes de los medios de comunicación. Finalmente se menciona la necesidad de tener servicios profesionales de verificación, además de programas de educación mediática.

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32

Toner, John. "Habitual Reflexivity and Skilled Action." Body & Society 23, no. 4 (October 19, 2017): 3–26. http://dx.doi.org/10.1177/1357034x17736371.

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33

Goldstein and Shuman. "The Stigmatized Vernacular: Where Reflexivity Meets Untellability." Journal of Folklore Research 49, no. 2 (2012): 113. http://dx.doi.org/10.2979/jfolkrese.49.2.113.

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34

Mhiripiri, Nhamo. "Reflexivity and the Challenges of Ethnographic Film." Visual Anthropology 16, no. 1 (March 13, 2003): 73–80. http://dx.doi.org/10.1080/08949460309595100.

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35

Wagner, Wolfgang, and Maaris Raudsepp. "Representations in Intergroup Relations: Reflexivity, Meta-Representations, and Interobjectivity." RUDN Journal of Psychology and Pedagogics 18, no. 2 (December 15, 2021): 332–45. http://dx.doi.org/10.22363/2313-1683-2021-18-2-332-345.

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Social and cultural groups are characterised by shared systems of social objects and issues that constitute their objective reality and their members' identity. It is argued that interpersonal interactions within such groups require a system of comprehensive representations to enable concerted interaction between individuals. Comprehensive representations include bits and pieces of the interactant's representational constitution and potential values and behaviours to reduce possible friction in interactions. On a larger scale, the same is true in encounters, communication, and interaction between members of different cultural groups where interactants need to dispose of a rough knowledge of the other culture's relevant characteristics. This mutual knowledge is called meta-representations that complement the actors' own values and ways of thinking. This concept complements Social Representation Theory when applied to cross-cultural and inter-ethnic interactions.

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Twyman, Chasca, Jean Morrison, and Deborah Sporton. "The final fifth: autobiography, reflexivity and interpretation in cross-cultural research." Area 31, no. 4 (December 1999): 313–25. http://dx.doi.org/10.1111/j.1475-4762.1999.tb00098.x.

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37

ERRINGTON, FREDERICK. "reflexivity deflected: the festival of nations as an American cultural performance." American Ethnologist 14, no. 4 (November 1987): 654–67. http://dx.doi.org/10.1525/ae.1987.14.4.02a00040.

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38

Finlay, Andrew. "‘Whatever you Say Say Nothing’: An Ethnographic Encounter in Northern Ireland and its Sequel." Sociological Research Online 4, no. 3 (September 1999): 139–53. http://dx.doi.org/10.5153/sro.296.

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When strangers in Northern Ireland meet, they draw upon a variety of cues in an attempt to ascertain each other's religio-political identity and, depending on the outcome, enter into what Burton (1978) terms ‘systematically distorted’ or ‘pseudo-communication’. After Burton, the process has come to be known as Telling. The article discusses how Telling manifested itself in an interview which the author conducted nearly 15 years ago. This experience is used to suggest that Telling raises issues for ethnographic and interview-based research that go well beyond the familiar problem of ‘reactive effects’, to stress the importance of reflexivity as a means of dealing with these issues, and to discuss the difficulties of reflexivity in the context of a cultural reticence which has developed as a way of managing the sectarian alienation arising from a national conflict. The article discusses various forms of reflexivity, and concludes that ‘analytical reflexivity’, based on a politics of location or practice of positioning, offers a potential way forward.

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Wigginton, Britta, Brianna Fjeldsoe, Allyson Mutch, and Sheleigh Lawler. "Creating Reflexive Health Promotion Practitioners: Our Process of Integrating Reflexivity in the Development of a Health Promotion Course." Pedagogy in Health Promotion 5, no. 1 (April 3, 2018): 75–78. http://dx.doi.org/10.1177/2373379918766379.

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In response to accreditation of our Master of Public Health program, integration of Indigenous public health competencies, and implementation of the health promotion practitioner accreditation in Australia, we designed a core Master of Public Health promotion course. In this article, we begin by describing the three sets of competencies that informed our course development. Despite consensus that reflexivity is central to effective health promotion practice, there was limited reference to reflexive practice within established competencies. However, given our broader alignment with Freire’s philosophy of “conscientization,” we came to realize that reflexivity was central to our pedagogical framework. In what follows, we describe the conceptualization of reflexivity that guided course development and how reflexivity was integrated into the lecture and assessment content. We highlight how reflection, as part of the assessment, was applied as a means of engaging students in their journey through understanding the inextricably social, political, economic, and cultural nature of health and health promotion practice.

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40

Maton, Karl. "Reflexivity, Relationism, & Research." Space and Culture 6, no. 1 (February 2003): 52–65. http://dx.doi.org/10.1177/1206331202238962.

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41

Redden, Guy. "Economy and reflexivity in makeover television." Continuum 22, no. 4 (August 2008): 485–94. http://dx.doi.org/10.1080/10304310802189964.

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42

Berggren, Åsa. "Swedish Archaeology in Perspective and the Possibility of Reflexivity." Current Swedish Archaeology 9, no. 1 (June 10, 2021): 9–24. http://dx.doi.org/10.37718/csa.2001.01.

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In exploring the possibilities of reflexivity in the Cultural Resource Management archaeology in Sweden, a comparison is made between the excavation at Çatalhöyük in Turkey and an excavation at Burlöv in Malmö, Sweden. The former, a large-scale research project that aims at implementing post-processual ideas, differs in many ways from the latter, which is part of a large-scale rescue project, Öresundsförbindelsen. There are also similarities, and in different ways reflexivity seems to be achieved in both cases.

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43

Ahmed, Dunya, and Mohamed Buheji. "Reflexivity in Applying “Inspiration Economy” Research." International Journal of Qualitative Methods 17, no. 1 (January 17, 2018): 160940691774915. http://dx.doi.org/10.1177/1609406917749156.

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The overarching aim of this research is to extend and examine the way in which the inspiration economy (IE) can be applied in different contexts and countries, bearing in mind how social and cultural contexts influence the way in which research methods and fields are utilized. This is achieved through a reflexive analysis of a research study in the context of Bosnia and Herzegovina. The originality of the method focuses on the involvement of research groups in collecting and analyzing data with minimal resources and on the role of mentoring which gives group members greater ownership of the process and results/outcomes. This leads to the different researching teams building an internal drive to implement an IE case study, which was the core study of all the research studies. The study concludes with recommendations concerning the importance of involving research groups and of opening up a new path for the knowledge community. It also stresses the power of youth and research groups for the future of research in conducting and implementing research outcomes.

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44

Wee, Lionel, and Ann Brooks. "Personal Branding and the Commodification of Reflexivity." Cultural Sociology 4, no. 1 (March 2010): 45–62. http://dx.doi.org/10.1177/1749975509356754.

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45

Karatsu, Rie. "Innovation as Conservation: Reflexivity, National Cinema, and Male Hegemony in Takeshi Kitano’s Hana-bi." Arts 7, no. 4 (October 30, 2018): 71. http://dx.doi.org/10.3390/arts7040071.

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The article aims to illuminate the intersections of reflexivity, national cinema, and male hegemony in Takeshi Kitano’s award-winning film Hana-bi (1997). Hana-bi marks a transition to a discourse espousing Japaneseness, particularly the dominant male versions of national identity in Kitano’s filmmaking. The article assesses the impact of reflexivity that plays a crucial role in the discourse. To demonstrate these ideas, this article is separated into two sections. The first section discusses the problematic concepts of national cinema, analyzes the cultural and industrial contexts that informed Hana-bi, and illustrates the way in which the film reinforces the Japanese national essence and gender norms. The second section highlights the functions of reflexivity used in the film, drawing from the critical concept developed by film and television scholar Jane Feuer (1982).

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Dune, Tinashe, Kylie Crnek-Georgeson, John Bidewell, Rubab Firdaus, James Rufus John, and Amit Arora. "Undergraduate health science students' development of reflective practice on communication skills via e-Portfolios." Journal of University Teaching and Learning Practice 15, no. 3 (July 1, 2018): 66–84. http://dx.doi.org/10.53761/1.15.3.5.

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Background: Whilst e-Portfolios have been used in a variety of learning contexts, disciplines and academic levels, its effectiveness amongst tertiary health science students in Australia has yet to be explored. Investigating students’ development of reflexivity through an individually assessed e-Portfolio will produce more information about how best to teach and assess these skills in line with key professional competencies. Aim: This project aimed to evaluate students’ development of reflexivity by engaging in an individually assessed e-Portfolio within a large, interprofessional, first year health science unit on Communication in Health. Methods: Using an adapted version of Groningen’s Reflection Ability Scale (GRAS) students were surveyed before beginning and after completing their e-Portfolios. Participating students’ concluding summaries on their development of reflexivity were extracted from their e-Portfolios for qualitative analysis. Results: 289 students completed both the pre- and post-survey. The e-Portfolio enhanced reflexivity for 54% of students, 38% perceived that their reflexivity had decreased and 8% had no change between their pre and post scores. Qualitatively the students found the process of developing reflexivity to be positively challenging. They cited reflection on communication skills, using contemporary media, interprofessional reflection and cultural responsiveness as key elements learnt through the reflective process of the ePortfolio. Conclusion: A nuanced approach to interpreting the results is important as even those who seem to have become less reflexive may have realised that they were less so after engaging in reflective practice. With the right resources, technology and support the findings attest to the value and merit of e-Portfolios in developing reflexivity amongst tertiary interprofessional health science students.

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Orbe, Mark P., Rex L. Crawley, Christopher R. Groscurth, Mark C. Hopson, and Timothy R. Terrentine. "Theorizing the Cultural Contracts Performed through Racialized Masculinities." Departures in Critical Qualitative Research 5, no. 1 (2016): 63–82. http://dx.doi.org/10.1525/dcqr.2016.5.1.63.

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In this manuscript, we engage the topic of racialized masculinities through collective autoethnography—a methodological approach that values how life narratives organically reflect both interpersonal and intercultural dimensions. More specifically, we embrace a layered account whereas our individual and collective points of self-reflexivity inform, and are informed by, cultural contracts theory. Our goal here is not to document racialized and gendered insights for the purposes of generalization; rather, we present a collage of moments that hopefully will resonate with others who strive to negotiate similarly conflicted socially constructed identities productively.

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Lehmann, Olga V., Mixo Hansen, and Helena Hurme. "This is the real “death-line” AND I am still alive: A collaborative reflexivity about life trajectories." Culture & Psychology 26, no. 4 (April 28, 2020): 819–36. http://dx.doi.org/10.1177/1354067x20922132.

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In this article, we, Olga Lehmann, Mixo Hansen and Helena Hurme, engage in a process of collaborative reflexivity upon living, aging, and dying as we attempt to make sense of the illnesses of the last author. The companionship that emerged between us in the plurality of our identities as friends, colleagues, coauthors, and women, encouraged us to revisit aspects of the theories in developmental-cultural psychology such as (a) the process of meaning-making, (b) the equifinality model in relation to aging and dying, and (c) the notion of personal life philosophies in relation to virtues. Based on our personal experiences as well as our collaborative reflexivity as scholars, we highlight that developmental-cultural psychology could more explicitly address existential transitions, such as dying and existential givens, such as uncertainty in its theories. We present as well some preliminary integrations between existential and cultural perspectives of meaning-making.

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Smith-Morris, Carolyn, and Jenny Epstein. "Beyond Cultural Competency: Skill, Reflexivity, and Structure in Successful Tribal Health Care." American Indian Culture and Research Journal 38, no. 1 (January 1, 2014): 29–48. http://dx.doi.org/10.17953/aicr.38.1.euh77km830158413.

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As notions of cultural competency have risen to prominence in health care, some of our most powerful models and strategies come from successful tribal health care. In this chapter, we deconstruct notions of cultural competency, rebuilding this important aspect of medical practice under Bourdieu's model of reflexivity (1986). We outline a critical discourse of cultural competency based on a processual (and distinctively anthropological) model. In promoting several specific strategies for culturally competent care, we point to the assumptions regarding the boundedness and neutrality of culture within biomedical practice as well as the authority and power structures through which competency is determined. We offer two case studies: one, an examination of a community-based ambulatory care practice; the second, a consideration of both practitioners' and institutions' use of cultural capital in addressing the community they serve. We promote a reflexive form of culturally competent care that goes beyond "cookbook" uses of cultural capital to move toward an engaged and structurally flexible approach, one that allows the blending of biomedical paradigms with patient culture and history.

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Lekas, Helen-Maria, Kerstin Pahl, and Crystal Fuller Lewis. "Rethinking Cultural Competence: Shifting to Cultural Humility." Health Services Insights 13 (January 2020): 117863292097058. http://dx.doi.org/10.1177/1178632920970580.

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Healthcare and social services providers are deemed culturally competent when they offer culturally appropriate care to the populations they serve. While a review of the literature highlights the limited effectiveness of cultural competence training, its value remains largely unchallenged and it is institutionally mandated as a means of decreasing health disparities and improving quality of care. A plethora of trainings are designed to expose providers to different cultures and expand their understanding of the beliefs, values and behavior thus, achieving competence. Although this intention is commendable, training providers in becoming competent in various cultures presents the risk of stereotyping, stigmatizing, and othering patients and can foster implicit racist attitudes and behaviors. Further, by disregarding intersectionality, cultural competence trainings tend to undermine provider recognition that patients inhabit multiple social statuses that potentially shape their beliefs, values and behavior. To address these risks, we propose training providers in cultural humility, that is, an orientation to care that is based on self-reflexivity, appreciation of patients’ lay expertise, openness to sharing power with patients, and to continue learning from one’s patients. We also briefly discuss our own cultural humility training. Training providers in cultural humility and abandoning the term cultural competence is a long-awaited paradigm shift that must be advanced.

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