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  • https://doi.org/10.1080/15427587.2026.2624687Copy DOI Icon

Why reflexivity matters for critical language education

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Abstract

ABSTRACT Reflexivity is often treated as a sign of methodological rigor meant to signal being “serious” (e.g., rational, careful, credible) while leaving the politics of knowledge-making intact. This article argues that reflexivity is central to critical language education because it recenters the who of representation: who speaks, from where, with what responsibilities, and toward which ethical ends. We conceptualize reflexivity as a lifelong praxis with four entangled facets (i.e., positioning, criticality, awareness, reciprocity) and situate this praxis within Indigenous-informed orientations that foreground relational accountability and the de/re-centering of the self. Tracing reflexivity across critical, feminist, contemplative, and Indigenous epistemic traditions, we critique Western Cartesian logics that privilege objectivity, binary reason, and extractive representation, including the ontological severance of humans from nature. Against epistemic demands for coherence and neutrality, we argue that reflexivity reframes messiness, contradiction, and in-betweenness as evidence of power, history, and entanglement rather than problems to be resolved. We also model reflexivity through disclosures of complex transnational and mixed-race positionalities as ethical labor that unsettles who is authorized to know in language education. We conclude that reflexivity is an ongoing practice of unlearning and relearning that ethically reorients language education amid persistent coloniality and rapidly changing ecologies.

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