Reflecting on ‘Reflective practice’ Essay

Maybe musing habituate sessions offer us a manner of nerve-wracking to agnise sense of the incertainty in our utilizationplaces and the courage to work aptly and ethically at the edge of order and chaos (Ghaye, 2000, p.7) broody convention has burgevirtuosod over the last few decades throughout various fields of schoolmaster expend and education. In some professions it has reach one of the defining features of competence, make up if on occasion it has been adopted mistakenly and un musingly to rationalise existing give. The allure of the verbalism bandwagon lies in the fact that it rings true (Loughran, 2000). Within contrasting disciplines and intellectual traditions, however, what is understood by wistful shape varies considerably (Fook et al, 2006). three-fold and contradictory reasonablenesss of brooding apply can even be tack together within the same discipline.Despite this, some consensus has been achieved amid the profusion of definitions. In general, r eflective physical exercise is understood as the process of learnedness through and from set about towards gaining sassy insights of self and/or invest (Boud et al 1985 Boyd and Fales, 1983 Mezirow, 1981, Jarvis, 1992). This oftentimes involves examining assumptions of frequent practice. It similarly tends to involve the individual practician in being conscious and full of lifely evaluating their own responses to practice situations. The point is to recapture practice run intos and theorize them over exactly in order to gain new understandings and so improve upcoming practice. This is understood as part of the process of life-long erudition.beyond these broad argonas of agreement, however, contention and difficulty reign. there is debate about the finish to which practitioners should focus on themselves as individuals instead than the larger kindly context. There atomic number 18 questions about how, when, where and why animadversion should take place. For bus y master copys short on meter, reflective practice is all too easily habituate in bland, mechanical, un thought process ways, Would-be practitioners may also find it scrutiny to stand back from painful discovers and try to be analytical about them. In this tangle of understandings, misunderstandings and difficulties, exactly how to apply and teach reflective practice legally has produce something of a conundrum.This paper explores current predilections and debates relating to reflective practice. In the first two sections, I review key definitions and rides of comment unremarkably used in professional practice. Then, in the reflective spirit myself, I vitally examine the actual practice of the opinion, highlighting ethical, professional, pedagogic and abstract concerns. I put forward the case that reflective practice is some(prenominal) complex and situated and that it cannot work if applied mechanically or simplistically. On this basis, I conclude with some tentativ e suggestions for how educators might nurture an effective reflective practice involving slender reproval.Defining reflective practice disapproval can mean all things to all peopleit is used as a kind of umbrella or canopy term to imply something that is good or desirableeverybody has his or her own (usually undisclosed) interpretation of what demonstration means, and this interpretation is used as the basis for trumpeting the virtues of reflection in a way that makes it sound as virtuous as motherhood. Smyth (1992, p.285)The term reflective practice carries multiple meanings that range from the idea of professionals engaging in only(a) self-examination to that of engaging in faultfinding dialogue with others. Practitioners may report it occasionally in formal, explicit ways or use it much fluidly in ongoing, tacit ways. For some, reflective practice simply refers to adopting a speak uping approach to practice. Others see it as self-indulgent navel gazing. For others still , it involves carefully organise and crafted approaches towards being reflective about ones experiences in practice. For example, with book of facts to teacher education, Larrivee argues thatUnless teachers develop the practice of critical reflection, they stay trapped in unexamined judgments, interpretations, assumptions, and expectations. Approaching learn as a reflective practitioner involves fusing individualised beliefs and values into a professional identity (Larrivee, 2000, p.293). In practice, reflective practice is often seen as the bedrock of professional identity. Reflecting on performance and performing on refection, as McKay (2008, Forthcoming) notes, is a professional imperative. Indeed, it has been included in prescribed benchmark standards laid down for professional registration and practice (see plank 1 in Appendix 1).One example is in the way it has been included, explicitly and implicitly, in all Project 2000 curricula for Nursing Diplomas, fleck reflec tion is highlighted as a opposite skill to achieve required Standards of Proficiencies in nursing and other health professional education (NMC, 2004 HPC, 2004). It has also become a key strand of approaches to the broader field of continuing professional development, work-based learning and lifelong learning (Eby, 2000 HPC, 2006).Given its growing emphasis in professional practice and education, it would seem important to explore the concept of reflective practice in some detail. To this end, this section distinguishes between different types of reflective practice and looks at the sister concepts of reflection, critical reflection and reflexiveness. Reflection in and on practiceDewey (1933) was among the first to identify reflection as a specialise form of intellection. He considered reflection to stem from doubt, hesitation or awe related to a directly experienced situation. For him, this prompted purposeful inquiry and worry resolution (Sinclair, 1998). Dewey also argued t hat reflective intellection moved people out from routine opinion/ military save (guided by tradition or impertinent authority) towards reflective action (involving careful, critical consideration of taken-for-granted drive inledge). This way of conceptualising reflection crucially starts with experience and stresses how we learn from doing, i.e. practice. Specifically Dewey argued that we count on the problem out towards formulating hypotheses in trial and error reflective situations and then use these to plan action, test out our ideas.Deweys ideas provided a basis for the concept of reflective practice which gained influence with the arrival of Schons (1983) The reflective practitioner how professionals think in action. In this seminal work, Schon identified ways in which professionals could become aware of their implicit knowledge and learn from their experience. His main concern was to allay the development of reflective practitioners rather than describe the proc ess of reflection per se. However, one of his most important and enduring contributions was to identify two types of reflection reflection-on-action (after-the-event sentiment) and reflection-in-action (thinking while doing). In the case of reflection-on-action, professionals are understood consciously to review, describe, analyse and evaluate their past practice with a view to gaining insight to improve future practice.With reflection-in-action, professionals are seen as examining their experiences and responses as they occur. In both types of reflection, professionals aim to assort with their feelings and attend to relevant pioneering. They seek to build new understandings to shape their action in the unfolding situation. In Schons words The practitioner allows himself to experience surprise, puzzlement, or confusion in a situation which he finds uncertain or unique. He reflects on the phenomenon before him, and on the prior understandings which seduce been implicit in his b ehaviour. He carries out an experiment which serves to generate both a new understanding of the phenomenon and a change in the situation. (Schon, 1983, p. 68)For Schon, reflection-in-action was the center field of professional artistry a concept he contrasted with the technical-rationality demanded by the (still dominant) positive(p) paradigm whereby problems are solvable through the rigorous application of science. A contemporary example of this paradigm is the evidence-based practice movement, which favours quantitative studies over soft ones, and established protocols over intuitive practice. In Schons view, technical-rationality failed to resolve the quandary of rigour versus relevance confronting professionals. Schons argument, since taken up by others (e.g. weight and Coles,1998), was as follows Professional practice is complex, unpredictable and messy. In order to cope, professionals deal to be able to do more than follow set procedures. They meander on both p ractical experience and theory as they think on their feet and improvise. They act both intuitively and creatively.Both reflection-in and on -action allows them to revise, convert and refine their expertise. Schon believed that as professionals become more expert in their practice, they actual the skill of being able to monitor and adapt their practice simultaneously, possibly even intuitively. In contrast, novice practitioners, lacking knowing-in-action (tacit knowledge), tended to cling to rules and procedures, which they are prone to apply mechanically. Schon argued that novices needed to step back and, from a distance, take time to think through situations. Whether expert or novice, all professionals should reflect on practice both in general and with regard to specific situations. Schons work has been hugely influential some would say canonical in the way it has been applied to practice and professional training and education. For example, in the health care field, Atkin s and Murphy (1993) identify three stages of the reflective process.The first stage, triggered by the professional becoming aware of uncomfortable feelings and thoughts, is akin to Schons experience of surprise (what Boyd and Fales, 1983, identify as a sense of inner irritation or unfinished business). The second stage involves a critical analysis of feelings and knowledge. The final stage of reflection involves the development of a new perspective. Atkins and Murphy argue that both cognitive and affective skills are prerequisites for reflection and that these combine in the processes of self-awareness, critical analysis, synthesis and evaluation (see Appendix 2). In the education field, Grushka, Hinde-McLeod and Reynolds (2005) distinguish between reflection for action, reflection in action and reflection on action (see Appendix 3).They offer a series of technical, practical and critical questions for teachers to engage with. For example, under reflection for action teachers are a dvised to consider their resources and how long the lesson will take (technical) how to make the resources relevant to different learning styles (practical) and to question why they are teaching this particular topic (critical). Zeichner and Liston (1996) differentiate between five different levels at which reflection can take place during teaching1. Rapid reflection immediate, ongoing and automatic action by the teacher.2. Repair in which a thoughtful teacher makes decisions to alter their behaviour in response to students cues.3. survey when a teacher thinks about, discusses or writes about some element of their teaching.4. enquiry when a teacher engages in more systematic and sustained thinking over time, perhaps by collecting data or tuition research.5. Retheorizing and reformulating the process by which a teacher critically examines their own practice and theories in the light of academic theories. While Schons work has enliven many much(prenominal) models of reflectio n and categories of reflective practice, it has also drawn criticism. Eraut (2004) faults the work for its lack of precision and clarity.Boud and Walker (1998) argue that Schons analysis ignores critical features of the context of reflection. Usher et al (1997) find Schons account and methodology unreflexive, while Smyth (1989) deplores the atheoretical and apolitical quality of his conceptions. Greenwood (1993), meanwhile, targets Schon for downplaying the wideness of reflection-before-action. Moon (1999) regards Schons pivotal concept of reflection-in-action as unachievable, while Ekebergh (2006) draws on phenomenological philosophy to argue that it is not possible to distance oneself from the lived situation to reflect in the moment. To achieve hearty self-reflection, she asserts, one needs to step out of the situation and reflect retrospectively (van Manen, 1990). Given this level of criticism, questions buzz off to raised about the wide borrowing of Schons work and the way it has been applied in professional practice and education (Usher et al, 1997). There have been calls for a more critical, reflexive geographic expedition of the nature of reflective practice.Reflection, critical reflection and reflexivenessContemporary indite on reflective practice invites professionals to engage in both person-to-person reflection and broader fond survey. For example, work within the Open Universitys health and Social Care faculty has put forward a model whereby reflective practice is seen as a synthesis of reflection, self-awareness and critical thinking (Eby, 2000) (see figure 1). In this model, the philosophical roots of reflective practice are identified in phenomenology (with its focus on lived experience and individualized awareness) and also in critical theory (which fosters the development of a critical consciousness towards emancipation and resisting oppression ).Self-awarenessRoots phenomenology The cognitive ability to think, feel,sen se and know through intuition To evaluate the knowledge derived throughself-awareness to develop understandingReflectionRoots existentialphenomenology andcritical theory-interpretive and critical theory tool for promoting self- andsocial awarenessand social action improving self-expression,learning and co-operation links theory and practiceReflectivePractice full of life thinkingRoots scepticism andcritical theory identifying and challengingassumptions challenging the importanceof context to imagine and explorealternatives which leads toreflective scepticismFigure 1 Skills underpinning the concept of reflective practice. Other authors argue for the concept of critical reflection, which is seen as offering a more thorough-going form of reflection through the use of critical theory (Brookfield, 1995). For adherents of critical reflection, reflection on its own tends to catch ones breath at the level of relatively undisruptive changes in techniques or superficial thinking (Fook, White and Gardner, 2006, p.9). In contrast, critical reflection involves attending to discourse and social and political analysis it seeks to enable transformative social action and change. For Fook (2006), critical reflection enables an understanding of the way (socially dominant) assumptions may be socially restrictive, and thus enables new, more empowering ideas and practices. Critical reflection thus enables social change beginning at individual levels. Once individuals become aware of the hidden power of ideas they have absorbed unwittingly from their social contexts, they are then freed to make choices on their own terms.Fook and Askeland argue that the focus of critical reflection should be on connecting individual identity and social context Part of the power of critical reflection in opening up new perspectives and choices about practice may only be realized if the connections between individual thinking and identity, and dominant social beliefs are articulated and r ealized. (Fook and Askeland, 2006, p.53).For Reynolds (1998), four characteristics distinguish critical reflection from other versions of reflection (1) its concern to question assumptions (2) its social rather than individual focus (3) the particular attention it pays to the analysis of power relations and (4) its pursuit of emancipation (Reynolds, 1998). By way of example, Reynolds argues that when managers critically reflect (rather than in force(p) reflect) they become aware of the wider environment in which they operate. They begin to grasp the social power exercised by their organisation through its networks and relationships. In the field of teaching, Brookfield (1995) characterises critical reflection as stance and dance. The critically reflective teachers stance toward teaching is one of inquiry and being open to further investigation. The dance involves experimentation and risk towards modifying practice while piteous to fluctuating, and possibly contradictory, rhythms (Larrivee, 2000).A key concept giving momentum to the idea of reflective practice involving both personal reflection and social critique is reflexivity. Reflexive practitioners engage in critical self-reflection reflecting critically on the restore of their own background, assumptions, positioning, feelings, behaviour while also attending to the impact of the wider organisational, discursive, ideological and political context. The terms reflection, critical reflection and reflexivity are often confused and wrongly assumed to be interchangeable. Finlay and Gough (2003, p. ix) find it helpful to think of these concepts forming a continuum. At one end stands reflection, defined simply as thinking about something after the event. At the other end stands reflexivity a more immediate and dynamic process which involves continuing self-awareness. Critical reflection lies somewhere in between.Previously, Ive proposed five overlapping variants of reflexivity with critical selfreflection at the core introspection intersubjective reflection mutual collaboration social critique and ironic deconstruction (Finlay, 2002, 2003). These variants can similarly be applied to distinguishing between the types of reflection practitioners could engage in when reflecting on practice. Reflective practice as introspection involves the practitioner in solitary self-dialogue in which they probe personal meanings and emotions. Intersubjective reflection makes the practitioner focus on the relative context, on the emergent, negotiated nature of practice encounters. With mutual collaboration, a participatory, dialogical approach to reflective practice is sought what Ghaye (2000) calls a reflective conversation. Here, for example, a learn and student, or members of a team, seek to solve problems collaboratively. Reflective practice as social critique focuses attention on the wider discursive, social and political context. For instance, the practitioner may think about coercive in stitutional practices or seek to manage the power imbalances inherent in education/practice contexts. Finally, reflective practice as ironic deconstruction would cue into postmodern and poststructural imperatives to deconstruct discursive practices and represent something of the ambiguity and multiplicity of meanings in particular organisational and social contexts. At the very least, a critical and possibly satirical scan could be turned to challenging the ubiquitously unreflexive rhetoric of reflective practice.In practice, introspection is the dominant mode of reflective practice. Sometimes presented as merely a promising personal attribute (Loughran , 2006), it is a predominantly individualistic and personal exercise (Reynolds and Vince, 2004) in which practitioners tend to focus on their own thoughts, feelings, behaviours and evaluations. This passes as legitimate reflective practice which professionals then can use to cash advance their cause to fit formal requirements for c ontinuing professional development.While such(prenominal) reflective practice may take place in dialogical contexts such as supervision sessions, the onus stays on the individual practitioner to reflect upon and evaluate their own practice. What is lacking is any mutual, reciprocal, shared process. institutional structures and quality assurance systems encourage, perhaps even require, this individual focus. It starts early on during professional education and training where learners engage professional socialisation and are taught how to reflect, using structured models of reflection.One of the consequences of the lack of consensus and clarity about the concept of reflective practice is the proliferation of different versions and models to operationalise reflective practice.