Background: Goal setting is an essential step in the clinical reasoning process of speech and language therapists (SLTs) who provide care for children, adolescents and adults with communication disorders. In the light of person-centred care, shared or collaborative goal setting between the SLT and client is advised in (inter)national guidelines. SLTs face challenges in implementing (shared) goal setting as theoretical frameworks and practical interventions are scarce and less applicable to use with a wide range of communication vulnerable populations. Aims: A first step in developing theory and practical interventions is to explore first-hand experiences of SLTs and clients about day-to-day goal-setting practice. This study was guided by the following research question:What are the perspectives and needs of SLTs and persons with communication disorders regarding (shared) goal setting in routine SLT services? Methods & Procedures: The qualitative study was carried out in the setting of routine speech–language therapy services in community practices, primary education and neurological rehabilitation in the Netherlands. Data collection followed the principles of video-reflexive ethnography, using video footage of goal-setting conversations to facilitate semi-structured, reflexive interviews.Data analysis was based on reflexive thematic analysis. A total of 12 interviews were conducted with client–SLT dyads, covering perspectives from children, parents and adults with a range of communication difficulties and their SLTs. Outcomes & Results: Data analysis resulted in four themes, of which two contain subthemes. Each theme represents a central organizing concept found in SLT and client interviews. The themes were identified as: (1) goal setting is a complex process; (2) goal talk needs to be communication accessible; (3) communicative participation goals are hard to grasp; and (4) the importance of relationships. Topics such as power imbalance, communication vulnerability, effective communication strategies, and motivation and trust are explored under these themes. Conclusions & Implications: SLTs are encouraged to view shared goal setting as a process that needs to be explicitly planned and communicated with clients regardless of their age or communication vulnerability. SLTs have expert knowledge and skills when it comes to supporting communication and applying these skills during goal talks might strengthen shared goal setting and foster a therapeutic relationship. There is a need to concretely conceptualize and embed shared goal setting in policy and clinical guidelines. The themes reported have tentative clinical implications for developing such policy, and shared goal-setting interventions for SLT practice, under the condition that SLTs and people with communication disorders are continuously involved.
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The moment of casting is a crucial one in any media production. Casting the ‘right’ person shapes the narrative as much as the way in which the final product might be received by critics and audiences. For this article, casting—as the moment in which gender is hypervisible in its complex intersectional entanglement with class, race and sexuality—will be our gateway to exploring the dynamics of discussion of gender conventions and how we, as feminist scholars, might manoeuvre. To do so, we will test and triangulate three different forms of ethnographically inspired inquiry: 1) ‘collaborative autoethnography,’ to discuss male-to-female gender-bending comedies from the 1980s and 1990s, 2) ‘netnography’ of online discussions about the (potential) recasting of gendered legacy roles from Doctor Who to Mary Poppins, and 3) textual media analysis of content focusing on the casting of cisgender actors for transgender roles. Exploring the affordances and challenges of these three methods underlines the duty of care that is essential to feminist audience research. Moving across personal and anonymous, ‘real’ and ‘virtual,’ popular and professional discussion highlights how gender has been used and continues to be instrumentalised in lived audience experience and in audience research.
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Background: Research on maternity care often focuses on factors that prevent good communication and collaboration and rarely includes important stakeholders – parents – as co-researchers. To understand how professionals and parents in Dutch maternity care accomplish constructive communication and collaboration, we examined their interactions in the clinic, looking for “good practice”. Methods: We used the video-reflexive ethnographic method in 9 midwifery practices and 2 obstetric units. Findings: We conducted 16 meetings where participants reflected on video recordings of their clinical interactions. We found that informal strategies facilitate communication and collaboration: “talk work” – small talk and humour – and “work beyond words” – familiarity, use of sight, touch, sound, and non-verbal gestures. When using these strategies, participants noted that it is important to be sensitive to context, to the values and feelings of others, and to the timing of care. Our analysis of their ways of being sensitive shows that good communication and collaboration involves “paradoxical care”, e.g., concurrent acts of “regulated spontaneity” and “informal formalities”. Discussion: Acknowledging and reinforcing paradoxical care skills will help caregivers develop the competencies needed to address the changing demands of health care. The video-reflexive ethnographic method offers an innovative approach to studying everyday work, focusing on informal and implicit aspects of practice and providing a bottom up approach, integrating researchers, professionals and parents. Conclusion: Good communication and collaboration in maternity care involves “paradoxical care” requiring social sensitivity and self-reflection, skills that should be included as part of professional training.
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While live event experiences have become increasingly mediatized, the prevalence of ephemeral content and diverse forms of (semi)private communication in social media platforms have complicated the study of these mediatized experiences as an outsider. This article proposes an ethnographic approach to studying mediatized event experiences from the inside, carrying out participatory fieldwork in online and offline festival environments. I argue that this approach both stimulates ethical research behavior and provides unique insights into mediatized practices. To develop this argument, I apply the proposed methodology to examine how festival-goers perceive differences between public and private, permanent and ephemeral when sharing their live event experiences through social media platforms. Drawing on a substantial dataset containing online and offline participant observations, media diaries, and (short in situ and longer in-depth) interviews with 379 event-goers, this article demonstrates the value of an ethnographic approach for creating thick descriptions of mediatized behavior in digital platforms.
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This article investigates possible pathways of habitus change by informal tourism entrepreneurs in Thailand. Bourdieu's concept of habitus is depicted as a person's understanding of the world. Do people adapt their worldview in response to only external stimuli? Through ethnographic fieldwork including participant observations and active semi-structured interviews with 53 participants, this paper identifies a classification of four modes of habitus adaptation: (1) Understanding and appreciating the field and its conditions, (2) Challenging core beliefs systems, (3) Applying a practical sense to ‘objective possibilities’, and, (4) Challenging non-reflective dispositions. We argue that charting the modes of habitus adaptation could help policymakers understand the change processes of informal entrepreneurs in the tourism sector and their willingness to change.
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Failure is a popular topic of research. It has long been a source of study in fields such as sociology and anthropology, science and technology studies, privacy and surveillance, cultural, feminist and media studies, art, theatre, film, and political science. When things go awry, breakdown, or rupture they lead to valuable insights into the mundane mechanisms of social worlds. Yet, while failure is a familiar topic of research, failure in and as a tactic of research is far less visible, valued, and explored.In this book the authors reflect upon the role of creative interventions as a critical mode for methods, research techniques, fieldwork, and knowledge transmission or impact. Here, failure is considered a productive part of engaging with and in the field. It is about acknowledging the ‘mess’ of the social and how we need methods, modes of attunement, and knowledge translation that address this complexity in nuanced ways. In this collection, interdisciplinary researchers and practitioners share their practices, insights, and challenges around rethinking failure beyond normalized tropes. What does failure mean? What does it do? What does putting failure under the microscope do to our assumptions around ontology and epistemologies? How can it be deployed to challenge norms in a time of great uncertainty, crisis, and anxiety? And what are some of the ways resilience and failure are interrelated?
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The pervasive use of media at current-day festivals thoroughly impacts how these live events are experienced, anticipated, and remembered. This empirical study examined event-goers’ live media practices – taking photos, making videos, and in-the-moment sharing of content on social media platforms – at three large cultural events in the Netherlands. Taking a practice approach (Ahva 2017; Couldry 2004), the author studied online and offline event environments through extensive ethnographic fieldwork: online and offline observations, and interviews with 379 eventgoers. Analysis of this research material shows that through their live media practices eventgoers are continuously involved in mediated memory work (Lohmeier and Pentzold 2014; Van Dijck 2007), a form of live storytelling thatrevolves around how they want to remember the event. The article focuses on the impact of mediated memory work on the live experience in the present. It distinguishes two types of mediatised experience of live events: live as future memory and the experiential live. The author argues that memory is increasingly incorporated into the live experience in the present, so much so that, for many eventgoers, mediated memory-making is crucial to having a full live event experience. The article shows how empirical research in media studies can shed new light on key questions within memory studies.
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As a result of the COVID-19 measures, many people experienced social isolation and a lack of meaningful contact, especially vulnerable elderly people. For a specific group of musicians specialized in person-centred artistically-led participatory practices in healthcare settings, this sparked the exploration of migrating their live practice online, by making use of video-calling technology. From a ‘lifelong learning’ perspective—which considers musicians as being capable of responding to societal change by creating new, meaningful artistic practices—such a sudden migration from offline to online, under the exceptional circumstances at the beginning of the COVID-19 pandemic, created an instant challenge for the musicians to demonstrate their flexibility and adaptability. On the other hand, the limits caused by the conditions and immediacy of this response, combined with a feeling of diminished humanness in virtual interaction, seemed to jeopardize the person-centred values that the work of this group is built upon.This article explores this issue by expanding on the musicians’ flexibility towards personcentredness and their attempts to safeguard these values when they suddenly switch from a ‘physical’ to ‘virtual’ space.
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Stakeholders must purposely reflect on the suitability of process models for designing tourism experience systems. Specific characteristics of these models relate to developing tourism experience systems as integral parts of wider socio-technical systems. Choices made in crafting such models need to address three reflexivity mechanisms: problem, stakeholder and method definition. We systematically evaluate application of these mechanisms in a living lab experiment, by developing evaluation episodes using the framework for evaluation in design science research. We outline (i) the development of these evaluation episodes and (ii) how executing them influenced the process and outcomes of co-crafting the process model. We highlight both the benefits of and an approach to incorporate reflexivity in developing process models for designing tourism experience systems.
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For German-speaking tourists, an Oriental market (in Arabic: souq) is an exotic place representing the ‘Otherness’. Referring to this Oriental context, the article aims to answer the following questions: What are the tourists’ imaginaries and social narratives and what is the role that cultural brokers play? Gaining insight into the imaginaries and on-site performances of German-speaking tourists of a mega-cruise liner will contribute to the discussion of imaginaries and embodied performances in general as well as the mediation and the construction of space. The research reported upon in the article is part of a larger field study (2012–2014) in Souq Muttrah, the oldest and formerly main market in Oman. Participant observation, photography and in-depth interviews with different types of tourists, local customers, cultural brokers and on-board employees were conducted and marketing material was analysed. Results indicate that in the marketing material, the tourists are already beginning to travel backwards in time. During their visit to the souq, the multi-sensory performances and embodied imaginaries are enhanced by stories of the Arabian Nights. Cultural brokers play an essential role in ‘localizing’ the tourist experience. They adjust their own identities and direct the tourists’ performances at different stages, similar to an Oriental theme park, for example, they stop at a frankincense shop.
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