Reflecting on ‘Reflective practice’ Essay Example for Free

Reflecting on Reflective coiffe EssayMaybe meditative entrusts offer us a way of trying to make sense of the uncertainty in our workplaces and the braveness to work competently and ethically at the edge of enact and chaos (Ghaye, 2000, p.7)Reflective class period has burge 1d all over the last few decades through out(p) various fields of professional exert and gentility. In some professions it has demand one of the defining features of competence, even if on occasion it has been adopted misinterpretedly and un reflectively to rationalise existing practice. The cajole of the verbalism bandwagon lies in the fact that it rings true (Loughran, 2000). Within different disciplines and intellectual traditions, however, what is mum by reflective practice varies contractably (Fook et al, 2006). Multiple and contradictory understandings of reflective practice crapper even be found within the same discipline.Despite this, some consensus has been achieved amid the profusi on of definitions. In habitual, reflective practice is understood as the process of learning through and from sense towards gaining new insights of self and/or practice (Boud et al 1985 Boyd and Fales, 1983 Mezirow, 1981, Jarvis, 1992). This often involves examining assumptions of everyday practice. It likewise tends to involve the individual practitioner in organism self-awargon and decisively evaluating their give responses to practice situations. The point is to recapture practice fathers and mull them over vituperatively in order to gain new understandings and so improve future practice. This is understood as part of the process of life-long learning.beyond these broad argonas of agreement, however, contention and difficulty reign. There is debate about the extent to which practitioners should focus on themselves as individuals rather than the larger tender mount. There argon questions about how, when, where and why manifestation should take place. For meddlesome profe ssionals short on time, reflective practice is all too easily applied in bland, mechanical, unaffectionate ways, Would-be practitioners may also chance on it testing to stand back from painful experiences and projectk to be analytical about them. In this tangle of understandings, misunderstandings and difficulties, exactly how to apply and teach reflective practice in effect has become something of a conundrum.This paper look fors current ideas and debates relating to reflective practice. In the first two sections, I inspection key definitions and models of admonition commonly employd in professional practice. Then, in the reflective spirit myself, I unfavorablely examine the actual practice of the ideal, highlighting ethical, professional, pedagogic and conceptual tendings. I put transport the case that reflective practice is both(prenominal) complex and situated and that it cannot work if applied mechanically or simplistically. On this root word, I conclude with some tentative suggestions for how educators might nurture an effective reflective practice involving critical reflection.Defining reflective practicereflection can mean all things to all volumeit is used as a kind of umbrella or canopy term to signify something that is ripe(p) or desirableeverybody has his or her own (usually undisclosed) interpretation of what reflection 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 solitary introspection to that of engaging in critical dialogue with others. Practitioners may embrace it occasionally in random variableal, explicit ways or use it more fluidly in ongoing, tacit ways. For some, reflective practice simply refers to adopting a envisageing approach to practice. Others see it as self-indulgent navel gazing. For others still, itinvolves carefully structured and crafted approaches towards being reflective about ones experiences in practice. For example, with reference to teacher precept, Larrivee argues thatUnless teachers develop the practice of critical reflection, they stay trapped in unexamined judgments, interpretations, assumptions, and expectations. come up teaching as a reflective practitioner involves fusing in the flesh(predicate) beliefs and values into a professional identicalness (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 official benchmark standards laid tweak for professional registration and practice (see table 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, while reflection is highlighted as a pivotal 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 victimisation, work-based learning and long learning (Eby, 2000 HPC, 2006).Given its growing emphasis in professional practice and education, it would seem most-valuable 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 reflexivity. Reflection in and on practiceDewey (1933) was among the first to line reflection as a specialised form of mentation. He considered reflection to stem from doubt, hesitation or perplexity related to a directly experienced situation. For him, this prompted purposeful inquiry and problem resolution (Sinclair, 1998). Dewey a lso argued that reflective thinking moved people away from routine thinking/action (guided by tradition or external authority) towardsreflective action (involving careful, critical consideration of taken-for-granted knowledge). This way of conceptualising reflection crucially starts with experience and stresses how we learn from doing, i.e. practice. Specifically Dewey argued that we think the problem out towards formulating hypotheses in trial and error reflective situations and accordingly use these to plan action, testing 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 originative work, Schon identified ways in which professionals could become aware of their implicit knowledge and learn from their experience. His main concern was to facilitate the development of reflective practitioners rather than describe the proces s of reflection per se. However, one of his most important and enduring contributions was to describe two types of reflection reflection-on-action (after-the-event thinking) and reflection-in-action (thinking while doing). In the case of reflection-on-action, professionals are understood consciously to review, describe, analyse and esteem 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 connect with their feelings and attend to relevant possibleness. They stress to configuration 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 substantiate been imp licit in his behaviour. He carries out an experiment which serves to nonplus both a new understanding of the phenomenon and a change in the situation. (Schon, 1983, p. 68)For Schon, reflection-in-action was the core of professional nontextual matter a concept he contrasted with the technical-rationality demanded by the (still dominant) positivist paradigm whereby problems are solvable through the rigid application of science. A contemporary example of this paradigm is the evidence-based practice movement, which favours quantitative studiesover qualitative ones, and naturalized protocols over intuitive practice. In Schons view, technical-rationality failed to resolve the dilemma of rigour versus relevance confronting professionals. Schons argument, since taken up by others (e.g. Fish and Coles,1998), was as follows Professional practice is complex, unpredictable and messy. In order to cope, professionals have to be able to do morethan follow set procedures. They draw on both in teroperable 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, modify and refine their expertise. Schon believed that as professionals become more expert in their practice, they developed the skill of being able to monitor and adapt their practice simultaneously, perhaps even intuitively. In contrast, novice practitioners, lacking knowing-in-action (tacit knowledge), tended to hang up to rules and procedures, which they are inclined 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, Atkins 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 discomfort or bare 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 comply 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 ad vised 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 incident 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. make up in which a thoughtful teacher makes decisions to alter their behaviour in response to students cues.3. Review when a teacher thinks about, discusses or writes about some element of their teaching.4. Research when a teacher engages in more systematic and sustained thinking over time, perhaps by collecting data or meter reading 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 inspired many such models of reflection and categories of reflective practice, it has also draw criticism. Eraut (2004) faults the work for its lack of precision and uncloudedness.Boud and Walker (1998) argue that Schons analysis ignores critical features of the context of reflection. conduct 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 importance of reflection-before-action. slug (1999) regards Schons pivotal concept of reflection-in-action as unachievable, while Ekebergh (2006) draws onphenomenological philosophy to argue that it is not likely to distance oneself from the lived situation to reflect in the moment. To achieve real self-reflection, she asserts, one needs to step out of the situation and reflect retrospectively (van Manen, 1990). Given this level of criticism, questions have to raised about the wide bridal of Schons work and the wayit has b een applied in professional practice and education (Usher et al, 1997). There have been calls for a more critical, reflexive exploration of the nature of reflective practice.Reflection, critical reflection and reflexivitycontemporary writing on reflective practice invites professionals to engage in both personal reflection and broader brotherly critique. For example, work within the Open Universitys Health and Social Care faculty has put previous a model whereby reflective practice is seen as a synthesis of reflection, self-awareness and critical thinking (Eby, 2000) (see coiffure 1). In this model, the philosophical roots of reflective practice are identified in phenomenology (with its focus on lived experience and personal sentience) 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,sense and know through intuition To eva luate 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 practiceReflectivePracticeCritical 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 perch at the level of relatively undisruptive changes in techniques or superficial thinking (Fook, White and Gardner, 2006, p.9). In contrast, critical refle ction involves attending to discourse and social and political analysis it seeks to enable transformative social action and change. For Fook (2006), critical reflectionenables 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 dejectning at individual levels. Once individuals become aware of the confidential power of ideas they have absorbed unwittingly from their social contexts, they are indeed freed to make choices on their own scathe.Fook and Askeland argue that the focus of critical reflection should be on connecting individual identity and social contextPart of the power of critical reflection in opening up new perspectives andchoices about practice may only be realized if the connections between individual thinking and identity, and dominant social beliefs are articulated and realized. (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 just 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 move to fluctuating, and possibly contradictory, rhythms (Larrivee, 2000).A key concept giving momentum to the idea of re flective practice involving both personal reflection and social critique is reflexivity. Reflexive practitioners engage in critical self-reflection reflecting critically on the impact 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 active 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 collaborat ion social critique and humorous deconstruction (Finlay, 2002, 2003). These variants can similarly be applied todistinguishing 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 andemotions. Intersubjective reflection makes the practitioner focus on the relational 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 mentor 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 institutional practices or seek to manage the power imbalances inherent in e ducation/practice contexts. Finally, reflective practice as humourous 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 gaze could be turn 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 advance their cause to fit formal requirements for continuing professional development.While such reflective practice may take pla ce in dialogical contexts such as supervision sessions, the lading stays on the individual practitioner to reflect upon and evaluate their own practice. What is lacking is any mutual, reciprocal, divided up process. Institutional structures and quality assurancesystems 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.