Research into workplace mentoring is principally focussed on predictors and psychosocial and instrumental outcomes, while there is scarcely any in‐depth research into relational characteristics, outcomes and processes. This article aims to illustrate these relational aspects. It reports a co‐constructed auto‐ethnography of a dyadic mentoring relationship as experienced by mentor and protégé. The co‐constructed narrative illustrates that attentiveness towards each other and a caring attitude, alongside learning‐focussed values, promote a high‐quality mentoring relationship. This relationship is characterised, among other things, by person centredness, care, trust and mutual influence, thereby offering a situation in which mutual learning and growth can occur. Learning develops through and in relation and is enhanced when both planned and unplanned learning takes place. In addition, the narrative makes clear that learning and growth of both those involved are intertwined and interdependent and that mutual learning and growth enrich and strengthen the relationship. It is concluded that the narrative illustrates a number of complex relational processes that are difficult to elucidate in quantitative studies and theoretical constructs. It offers deeper insight into the initiation and improvement of high‐quality mentoring relationships and emphasises the importance of further research into relational processes in mentoring relationships.
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The aim of this study is to unpack the value of ethnographic research as a relevant methodology for studying and developing new business models. A pop-up store we ran for three months in 2020 served as a testlab to experiment with value creation around buying, swapping and borrowing secondhand clothing. LinkedIn: https://www.linkedin.com/in/kim-aplonia-poldner-a003473/ https://www.linkedin.com/in/overdiek12345/
In this critical review article, Isaac and Platenkamp present the case that tourism is not isolated from the world's dramatic situations in which humanity is at stake. Their argument principally centers on the devastating historical and contemporary conflict in Palestine and its relations with tourism. In this article, Isaac and Platenkamp maintain that (in relation to current happenings in Palestine) ethical and moral argumentation would be beside the point, and might even be a "cynical" exercise. They suggest that the conflict there is imbued with many kinds of normative argumentation. It is their view that positions need to be taken with regard to "Palestine," as in all extreme circumstances, where at the same time respect for the other positions becomes crucial. In this critical review article, therefore, Arendt's idea of "agora" will be introduced, in order to create a space where these "respectful positions" can be taken in a public arena and in order to contribute to a possible peaceful development. To Isaac and Platenkamp, tourism could enable this sort of "peaceful development" and could promote or help empower conditions where violence would be excluded, and where different sorts of "argumentation" could be generated and heard about these so-called "controversial spaces." In these respects, they maintain that tourism is a challenging field, because it has (itself) many faces-and they argue that such scenarios for "tourism" indeed could apply/should be applied for many controversial other spaces like Nepal and Burma (for instance) where (as in Palestine) the original population has no say in any economic development, such as that of tourism. But Isaac and Platenkamp recognize that (even in Burma) resistance against injustice can never be destroyed. Their own principal focus remains targeted upon Palestine, though. There, tourism is known to have "an incredibly high potential," despite the fact that (in their view) a strong and powerful "Israeli self" indeed controls the "humiliated Palestinian other." Thus, to our two reviewers in the Netherlands, therefore, tourism seems to be a communicative activity that might enable the implementation of Arendt's idea of and about "the agora." Isaac and Platenkamp suggest that there is no violence in the agora, itself, because only the force of argumentation rules. there.
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Zijinstromers in het primair onderwijs combineren een opleiding tot bevoegd docent met een baan in het primair onderwijs en hebben daarnaast vaak nog een gezin. Het opleidingstraject wordt door veel studenten als “zwaar” ervaren en de uitval is hoog, soms met grote gezondheidsschade (burnout). Dat is ernstig voor de studenten, maar het is ook ernstig omdat zijinstromers cruciaal zijn in de strijd tegen het lerarentekort waar het primair onderwijs mee kampt. Terwijl breed bekend is dat de opleiding zwaar is, is niet precies bekend hoe en wanneer het traject zwaar is. Dat betekent dat het ook niet goed mogelijk is om het traject aan te passen. Hoe kan het traject didactisch, logistiek en qua begeleiding beter aansluiten bij deze groep? Er is scherp inzicht nodig in hoe zijinstromers hun tijd besteden, hoe en wanneer zij tijdsdruk ervaren, en op welke momenten die druk onaanvaardbaar wordt. Dat is een complexe vraag omdat tijdsdruk ervaren niet exclusief het gevolg is van veel werk hebben. Het gaat ook over of gepland werk gedaan kon worden, of er flow ervaren is, of werk/opdrachten relevant voelen, etc. Het verkrijgen van dat inzicht vraagt om tijdsbestedings/tijdservaringsonderzoek. Echter, dit soort onderzoek is klassiek belastend voor deelnemers. Er moet bijvoorbeeld meerdere keren per dag een vragenlijst worden ingevuld: nog een extra taakje. Deze kiemaanvraag wil een innovatieve manier van tijdsonderzoek doorontwikkelen: met behulp van smartphones en wearables data automatisch en half-automatisch verzamelen. Naast een helder inzicht in hoe de student door de opleiding reist (“user journey”) en dus waar in de opleiding de pijnpunten zitten, levert dit onderzoek ook een natuurlijke aanleiding op om met veel schoolbesturen en zijinstromers in gesprek te gaan: een vruchtbare basis voor het vormen van een langdurig en stevig consortium waarbinnen verder onderzoek naar zijinstromers gedaan kan worden.
