85 FIVE Family life and self-reflection The previous two chapters have looked at children’s lives from both economic and social perspectives, and revealed the impact of poverty on each of these areas. This final chapter of qualitative findings focuses on children’s home environment and their personal and familial lives. Children in general are rarely asked what their thoughts and feelings are, and the self-perceptions of children living in poverty are some of the most hidden. We have seen from the previous two chapters that inner worries, fears of social
Reflecting on an essay originally written in response to the Truth and Reconciliation Commission (TRC) process, this chapter begins with the text of that original 1998 essay, marked as “justification”, which is then followed by a present-day reflection on that justification. The goal is to explore and understand the author’s ambivalence towards the TRC and why for them, “sorry” as a speech act is inadequate. The chapter argues that apology must be tied to accountability, even if that is limited to truth telling and acknowledgement. Sorry, from this perspective, would be so much more meaningful if matched with deeds that make reparations, even if small, for the harm done.
the Cultural intermediation project. Beyond achieving the key aims of the research project (to explore how community budgeting of cultural and arts programmes could work in a diverse, relatively disadvantaged urban area), I draw out how, with the project’s primary investigator and without much preliminary self-reflection, we instinctively worked towards a secondary goal of community cohesion. At the time, we saw this secondary goal of ‘bringing people together’ as unproblematic, but alongside a self- reflection on our positionality, here we apply a more
, visions for a transformative future, beyond the status quo, will not be developed within these boundaries. The moral, so to speak, of this story is therefore that changing policy making on migration and climate change does not just imply coming up with new policy ideas, populating a new policy domain with mentions of migration and climate change, or being open to a sprinkling of new faces in policy arenas. Instead, it entails reconsidering how we understand and talk about migration and climate change and undertaking a process of self-reflection: what perspective
notions of reflexivity and planning comes from the voices of young people themselves – as well as the wider scientific and humanities literature on reflexivity, metacognition, mental time travel, intersubjectivity and shared deliberation, recognition, shared agency, and so on. So, first, to a broader view of reflexivity, or reflexivities. Reflexivity on a broader front Self-reflection In the internal conversations interview, participants are invited to reflect on their own internal conversations, to reflect on what matters – what is most important in
positive trajectory not only for scholars within the discipline but for the very field of IR itself. Keywords: Academia, American system, balance, gap, discipline, international relations theory, meta-theory, self-enclosure, self-reflection According to Thomas G. Mahnken, “The government and the academy are engaged in an awkward courtship.”2 While the discipline of International Relations (IR) emerged after the First World War, IR scholars sought to confront, engage and resolve the egregious problems of the world.3 These objectives are still said to resonate
devised precisely to create a large cohort of respondents to underpin such relevance. Aims and methods Among the other primary research questions that informed both the aims and methods were: • How older people respond to and reflect on changing (sometimes challenging) representations of ageing. • Whether such responses produce further self-reflection that shed light on the changing cultural contours of ageing in Britain during the period from 1941. • Whether either fictional representation or self-reflection in diaries reflects and/or resists commonplace
aware of when you have competing sets of ideas. They add that we run the risk of becoming ideologues if we do not consider different perspectives. Consider what Rosa Luxemburg thought of Marxism: it is not a static ideology, but a body of thought in constant need of reinterpretation and development (see Hudis, 2019 ). We think this insight has much to offer community work. Kelly and Westoby (2018) also say that community work is about the use of self – our passions, our personalities, our gifts, our limitations – and that we should nurture self-reflection. They
Long-term prisoners need to be given the space to reflect, and grow. This ground-breaking study found that engaging prisoners in philosophy education enabled them to think about some of the ‘big’ questions in life and as a result to see themselves and others differently.
Using the prisoners’ own words, Szifris shows the importance of this type of education for growth and development. She demonstrates how the philosophical dialogue led to a form of community which provided a space for self-reflection, pro-social interaction and communal exploration of ideas, which could have long-term positive consequences.
design of the school system as well as laws structuring parenting (an issue I discuss in Part IV), so the best polices are those most likely to produce autonomous adults. Education promotes autonomy by developing the skills and knowledge necessary to make choices. Some knowledge of the world is an important starting point. A person must be aware of some basic features of their society in order to know what options are available to them. More generally, Razian autonomy requires a kind of self-reflection that can 73 UNDERSTANDING PERFECTIONISM be developed by
