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• What Is Critical Thinking? | Definition & Examples

What Is Critical Thinking? | Definition & Examples

Published on May 30, 2022 by Eoghan Ryan . Revised on May 31, 2023.

Critical thinking is the ability to effectively analyze information and form a judgment .

To think critically, you must be aware of your own biases and assumptions when encountering information, and apply consistent standards when evaluating sources .

Critical thinking skills help you to:

• Identify credible sources
• Evaluate and respond to arguments
• Assess alternative viewpoints
• Test hypotheses against relevant criteria

Table of contents

Why is critical thinking important, critical thinking examples, how to think critically, other interesting articles, frequently asked questions about critical thinking.

Critical thinking is important for making judgments about sources of information and forming your own arguments. It emphasizes a rational, objective, and self-aware approach that can help you to identify credible sources and strengthen your conclusions.

Critical thinking is important in all disciplines and throughout all stages of the research process . The types of evidence used in the sciences and in the humanities may differ, but critical thinking skills are relevant to both.

In academic writing , critical thinking can help you to determine whether a source:

• Is free from research bias
• Provides evidence to support its research findings
• Considers alternative viewpoints

Outside of academia, critical thinking goes hand in hand with information literacy to help you form opinions rationally and engage independently and critically with popular media.

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Critical thinking can help you to identify reliable sources of information that you can cite in your research paper . It can also guide your own research methods and inform your own arguments.

Outside of academia, critical thinking can help you to be aware of both your own and others’ biases and assumptions.

Academic examples

However, when you compare the findings of the study with other current research, you determine that the results seem improbable. You analyze the paper again, consulting the sources it cites.

You notice that the research was funded by the pharmaceutical company that created the treatment. Because of this, you view its results skeptically and determine that more independent research is necessary to confirm or refute them. Example: Poor critical thinking in an academic context You’re researching a paper on the impact wireless technology has had on developing countries that previously did not have large-scale communications infrastructure. You read an article that seems to confirm your hypothesis: the impact is mainly positive. Rather than evaluating the research methodology, you accept the findings uncritically.

Nonacademic examples

However, you decide to compare this review article with consumer reviews on a different site. You find that these reviews are not as positive. Some customers have had problems installing the alarm, and some have noted that it activates for no apparent reason.

You revisit the original review article. You notice that the words “sponsored content” appear in small print under the article title. Based on this, you conclude that the review is advertising and is therefore not an unbiased source. Example: Poor critical thinking in a nonacademic context You support a candidate in an upcoming election. You visit an online news site affiliated with their political party and read an article that criticizes their opponent. The article claims that the opponent is inexperienced in politics. You accept this without evidence, because it fits your preconceptions about the opponent.

There is no single way to think critically. How you engage with information will depend on the type of source you’re using and the information you need.

However, you can engage with sources in a systematic and critical way by asking certain questions when you encounter information. Like the CRAAP test , these questions focus on the currency , relevance , authority , accuracy , and purpose of a source of information.

When encountering information, ask:

• Who is the author? Are they an expert in their field?
• What do they say? Is their argument clear? Can you summarize it?
• When did they say this? Is the source current?
• Where is the information published? Is it an academic article? Is it peer-reviewed ?
• Why did the author publish it? What is their motivation?
• How do they make their argument? Is it backed up by evidence? Does it rely on opinion, speculation, or appeals to emotion ? Do they address alternative arguments?

Critical thinking also involves being aware of your own biases, not only those of others. When you make an argument or draw your own conclusions, you can ask similar questions about your own writing:

• Am I only considering evidence that supports my preconceptions?
• Is my argument expressed clearly and backed up with credible sources?
• Would I be convinced by this argument coming from someone else?

If you want to know more about ChatGPT, AI tools , citation , and plagiarism , make sure to check out some of our other articles with explanations and examples.

• ChatGPT vs human editor
• ChatGPT citations
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• What is ChatGPT?
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Critical thinking refers to the ability to evaluate information and to be aware of biases or assumptions, including your own.

Like information literacy , it involves evaluating arguments, identifying and solving problems in an objective and systematic way, and clearly communicating your ideas.

Critical thinking skills include the ability to:

You can assess information and arguments critically by asking certain questions about the source. You can use the CRAAP test , focusing on the currency , relevance , authority , accuracy , and purpose of a source of information.

Ask questions such as:

• Who is the author? Are they an expert?
• How do they make their argument? Is it backed up by evidence?

A credible source should pass the CRAAP test  and follow these guidelines:

• The information should be up to date and current.
• The author and publication should be a trusted authority on the subject you are researching.
• The sources the author cited should be easy to find, clear, and unbiased.
• For a web source, the URL and layout should signify that it is trustworthy.

Information literacy refers to a broad range of skills, including the ability to find, evaluate, and use sources of information effectively.

Being information literate means that you:

• Know how to find credible sources
• Use relevant sources to inform your research
• Understand what constitutes plagiarism
• Know how to cite your sources correctly

Confirmation bias is the tendency to search, interpret, and recall information in a way that aligns with our pre-existing values, opinions, or beliefs. It refers to the ability to recollect information best when it amplifies what we already believe. Relatedly, we tend to forget information that contradicts our opinions.

Although selective recall is a component of confirmation bias, it should not be confused with recall bias.

On the other hand, recall bias refers to the differences in the ability between study participants to recall past events when self-reporting is used. This difference in accuracy or completeness of recollection is not related to beliefs or opinions. Rather, recall bias relates to other factors, such as the length of the recall period, age, and the characteristics of the disease under investigation.

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9 Critical Approaches to Qualitative Research

Kum-Kum Bhavnani, Department of Sociology, University of California at Santa Barbara

Peter Chua, Department of Sociology, San José State University

Dana Collins, Department of Sociology, California State University, Fullerton

• Published: 02 September 2020
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This chapter reflects on critical strategies in qualitative research. It examines the meanings and debates associated with the term critical , in particular, contrasting liberal and dialectical notions and practices in relation to social analysis and qualitative research. The chapter also explores how critical social research may be synonymous with critical ethnography in relation to issues of power, positionality, representation, and the production of situated knowledges. It uses Bhavnani’s framework to draw on Dana Collins’s research as a specific case to suggest how the notion of the critical relates to ethnographic research practices: ensuring feminist and queer accountability, resisting reinscription, and integrating lived experience.

Qualitative research is now ubiquitous and fairly well respected throughout the human sciences. That Oxford University Press is producing this much-needed volume is further testament to that notion and one that we applaud. However, although there are different approaches to conducting qualitative research, what is often not addressed are the philosophical notions underlying such research. And that is where the critical enters. Indeed, critical, used as an adjective and applied, within the academy, to methods of research, is also a familiar phrase. The question is, therefore, what does critical mean, and how might it be translated such that present and future researchers could draw on some of its fundamentals as they plan their research studies in relation to progressive political activism?

The popularity of critical research is not predictable. Although the 1960s and early 1970s did offer a number of publications that engaged with critical research traditions (e.g., Gouldner, 1970 ) and the 1990s also led to a resurgence of interest in this area (e.g., L. Harvey, 1990 ; Thomas, 1993 ), it has now been 2 decades since explicit discussions of critical research have been widely discussed within the social sciences (see Madison, 2012 ; L. T. Smith, 1999 , as exceptions).

In this chapter, we first outline meanings associated with critical. We then suggest that the narratives of critical ethnography are best suited for an overview chapter such as this. We consider critical ethnography virtually synonymous with critical social research as we discuss it in this chapter. In the final section of our chapter, we discuss Dana Collins’s specific research studies to suggest how her approach embraces the notion of critical (Collins, 2005 , 2007 , 2009 ).

The Critical in Critical Approaches

Critical is used in many ways. In everyday use, the term can refer, among other definitions, to an assessment that points out flaws and mistakes (“a critical approach to the design”) or to being close to a crisis (“a critical illness”). On the positive side, it can refer to a close reading (“a critical assessment of Rosa Luxembourg’s writings”) or as being essential (“critical for effective educational strategies”). A final definition is that the word can be used either to denote considerable praise (“the playwright’s work was critically acclaimed”) or to indicate a particular turning point (“this is a critical time to vote”). It is this last definition that is closest to our approach as we reflect on the use of the term critical in the context of qualitative research. That is, drawing from the writings of Marx, the Frankfurt school, and others (see Delanty, 2005 ; Marx, 1845 / 1976 ; Strydom, 2011 ), we suggest that critical approaches to qualitative methods do not signify just a particular way of thinking about the methods we use in our research studies; critical approaches also signify a turning point in how we think about the conduct of research across the human sciences, including its dialectical relations to the progressive and systematic transformation of social relations and social institutions.

The most straightforward notion of critical in this context is that it refers to (at the least) or insists (at its strongest) that research—and all ways by which knowledge is created—is firmly grounded within an understanding of social structures (social inequalities), power relationships (power inequalities), and the agency of human beings (an engagement with the fact that human beings actively think about their worlds). Critical approaches are most frequently associated with Marxist, feminist, antiracist, indigenous, and Third World perspectives. At its most succinct, therefore, we argue that critical in this context refers to issues of epistemology, power, micropolitics, and resistance.

What does this mean, both theoretically and for how we conduct our research? Most would agree that whereas qualitative research does not, by definition, insist on a nonpositivist way of examining the social world, for critical approaches to be truly critical, an antipositivist approach is the sine qua non of critical research. Furthermore, it is evident as we survey critical empirical research that issues of reflexive and subjective techniques in data collection and the researcher’s relationship with research subjects also frame both the practices and the theories associated with research.

The following section begins by drawing attention to developments and debates involving the more restricted use of the term critical as related to Marxism and then explores the ramifications for varying attempts to conduct critical qualitative research.

The Critical Debates

Karl Marx, Friedrich Engels, and their contemporaries (see Engels, 1877/1969 ; D. Harvey, 1996 ; Lenin, 1915/1977 ; Mao, 1990 ; Ollman, 2003 ) developed dialectical materialist notions of critique and critical that were substantively different from prior notions. They incorporated these dialectical materialist notions to develop Marxist theories and politics.

Dialectical materialism refers to an outlook on reality that emphasizes the importance of process and change that are inherent to things (such as objects, phenomena, and situations), as well as the importance of human practices in making change. Significantly, human struggle over existing conditions and contradictions creates not only new conditions, but also new contradictions. This outlook serves as an analytical tool over idealist and old-fashioned materialist worldviews and as a source of strength for exploited peoples in their struggle against ruling elites and classes. It emphasizes that correct ideas, knowledge, and theoretical abstractions are established initially, and perhaps inevitably, through practice.

Dialectical materialism may be used to examine two aspects of the research process and the production of academic knowledge. The first aspect involves the writing process as it is carried out among multiple authors. At the drafting phase, the authors craft their distinct ideas into textual form. Contradictions in ideas are bound to exist in the draft. In doing revisions, some contradictions may become intensified and remain unresolved, yet, most frequently (and hopefully!), many are addressed in the form of clearer, more solid, and coherent arguments, thus resolving the earlier contradictions in the text. Yet, new struggles and contradictions emerge. The synthesis of ideas and argument in the final manuscript may again, however, engage in new struggles with the prevailing arguments being discussed.

The second aspect involves the relationship and interaction between the researcher and the interviewee. As their relationship begins, contradictions and differences usually exist between them, for instance, in terms of their prior experiences and knowledge, their material interests in the research project, and their communication skills in being persuasive and forging consent. The struggle of these initial contradictions could result in new conditions and contradictions. For example, this could lead to

the establishment of quality rapport between them, allowing the interview to be completed while the researcher maintains control over the situation;

the abrupt end of the interview because of the interviewee refusing and asserting her or his right to comply with the interview process; or

an explicit set of negotiations that address the unevenness in power relations between them, along with an invitation for both to be part of the research team and to collaborate in the collection and analysis of data and in the forging of new theories and knowledges.

In the first possibility, the prevailing power relations in interviews remain, but shift beneath the surface of the relationship, under the guise of “rapport.” In the second possibility, power relations in the interview process and initial contradictions are heightened, resulting in new conditions and contradictions that the researcher and research participant must address, jointly and singly. In the third possibility, the research subject is transformed into a researcher as well, and the relationship between the two is transformed into a more active colearning and coteaching relationship. Still, new conflicts and contradictions may emerge as the research process continues to unfold. 1 In short, dialectical materialism stresses the analysis of change in the (a) essence, (b) practice, and (c) struggle. Such analyses are at the root of how change may be imagined within the practices of social research.

Dialectical materialism, which forms the basis of the concept of critical, emphasizes the need to engage with power, inequality, and social relations in the social, political, economic, cultural, and ideological arenas. Based on this status, it is argued that an analysis of societies and ways of life demands a more comprehensive approach, one that views society and social institutions not merely as a singular unit of analysis, but rather as being replete with history. Dialectical materialism directs its criticism against prevailing views or hegemonies and, within the context of academic endeavors, engages in debates against positivism and neo-Kantian forms of social inquiry. It is this basis of critical that defines it in the context of research as a deep questioning of science, objectivity, and rationality. Thus, the meaning of the term critical, based on the idea of critique , emerges from the practice and application of dialectical materialism.

Historical materialism emerges from and is based on dialectical materialism. That is, any application of the dialectic to material realities is historical materialism. For example, any study of human society, its history, its development, and its process of change demands a dialectical approach rooted in historical materialism. This involves delving deeper into past and present social phenomena to thereby determine how people change the essence of social phenomena and simultaneously transform their contradictions.

Dialectical materialism regards positivism as a crude and naive endeavor to seek knowledge and explain phenomena and as one that assumes it is the task of social researchers to determine the laws of social relationships by relying solely on observations (i.e., by assuming there is a primacy of external conditions and actions). In addition, positivism separates the subject (the seemingly unbiased, detached observer) and object (the phenomenon/a under consideration) of study. Dialectical materialism overcomes the shortcomings of positivism by offering a holistic understanding of (a) the essence of phenomena; (b) the processes of internal changes, the handling of contradictions, and the development of knowledge; (c) the unity of the subject and object in the making of correct ideas; and (d) the role of practice and politics in knowledge creation.

Dialectical materialism directs its criticism against dominant standpoints. These standpoints can offer a simplistic form of idealism and philosophical materialism. Within the context of academic endeavors, the methods of dialectical materialism engage in debates against positivism and neo-Kantian forms of social inquiry. This approach challenges assertions that science, objectivity, and rationality are the sine qua non of research and that skepticism and liberalism are the only appropriate analytical positionings by which a research project can be defined as critical.

For instance, Auguste Comte and Émile Durkheim, in developing sociological positivism, argued for a new science to study society, one that adopted the methods of the natural sciences, such as skeptical empiricism and the practices of induction. In adopting these methods, approaches relying on early positivism sought to craft knowledge based on seemingly affirmative verification rather than that based on judgmental evaluation and transformative distinctions.

Positivism and dialectical materialism were both developed in response to Kantian and idealist philosophy. In the context of the European Enlightenment, in the late 1700s, Immanuel Kant inaugurated the philosophy of critique. Positivism challenged Kant’s philosophy of critique as the basis for the theory of knowledge.

Kant developed his notion of critique to highlight the workings of human reason and judgment, to illuminate its limitations, and to consolidate its application in order to secure a stable foundation for morality, religion, and metaphysical concerns. Politically, Kantian philosophy provided justification for both a traditionalism derived from earlier periods and a liberalism developed during the ascendance of the Enlightenment.

Kant sought to settle philosophical disputes between a narrow notion of empiricism (that relies on pure observation, perception, and experience as the basis for knowledge) and a narrow notion of rationalism (that relies on pure reason and concepts as the basis for knowledge). He argued that the essence (termed thing-in-itself ) is unknowable, countering David Hume’s skeptical empiricism, and he was convinced that there is no knowledge outside innate conceptual categories. For Kant, “concepts without perceptions are empty; perceptions without concepts are blind” (1781/1965, p. A51/B75).

The method of dialectical materialism challenges Kant’s idealism for (what is claimed to be) its faulty assertion that correct ideas and knowing about the thing-in-itself can only emerge from innate conceptual categories, ones that are universal and transcendental. In Kantian philosophy, there is no reality (out there) to be known. Rather, it is the experience of reality itself that provides for human reason and consciousness.

Dialectical materialism overcomes Kant’s idealism with its recognition of the existence of concrete phenomena, outside and independent of human reason. Dialectical materialism stresses that social reality and concrete phenomena reflect on and determine the content of human consciousness (and also, we would argue, vice versa). Dialectical materialism also emphasizes the role of practice and politics in knowledge development, instead of merely centering the primacy of ideas and the meanings of objects.

In sum, the core debate against positivism centers on the practices of science. Dialectical materialism regards positivist approaches as crude and naive endeavors that seek to determine unchangeable laws of nature, rely solely on observations and “sense experience” of phenomena as the basis for knowledge, highlight the primacy of external conditions and actions to explain phenomena, and separate the subject from the object of study. That is, dialectical materialism views positivism as a form of mechanical, as distinct from historical, materialism.

This abridged account of dialectical materialism and the critiques it offers of Kantian idealism and sociological positivism can allow for the formation of a preliminary set of criteria for what may constitute the critical. We argue that qualitative research may be critical if it makes clear conceptually and analytically:

the essence and root cause of any social phenomena (e.g., youth and politics);

the relationship between the essence of the social phenomena under consideration to the general social totality (such as how youth and their views of politics are related to wider systems within society, such as education, age, exploitation);

the contradictions within this social phenomenon (such as how young people are expressing their discontent), and, therefore,

How to conduct more reflexive practices that interrelate data generation, data analysis, and political engagement that challenge existing relations of power.

Contemporary debates between neo-Kantian idealists and dialectical materialists have often been friendly regarding the direction for carving out what is meant by a critical project in qualitative social research. These debates bring to the fore issues of politics, ethics, research design, and the collection and analysis of data. They have also prompted a variety of ways in which critical may be used in relation to qualitative research. For the purposes of this chapter, we suggest four substantial ways in which critical is used in the context of qualitative research: (a) critical as a form of liberalism, (b) critical as a counterdisciplinary perspective, (c) critical as an expansion of politics, and (d) critical as a professionalized research endeavor and perspective.

Critical as a form of Kantian liberalism is one of the more conventional uses of the term in qualitative research. This use of critical is generally contrasted against the dogmatism of positivist approaches within social scientific research. Yet, to use critical in this way means that we embrace a liberalism that ends up promoting idealism in outlook and pluralism in practice. That is, Kantian liberalism presents itself as a critical and novel analysis by combining eclectic ideas and theories while not making known its political stand and its material interests. As a result, it supports prevailing modes of thinking that emphasize abstraction over concrete reality, and it succumbs to relativistist and pragmatist practices in research, such as “anything goes,” in collecting data. In terms of methods, this use of critical promotes looseness and leniency in ethics and data collection and analysis, often without a structured accountability to the many constituencies that underlie all social research. Furthermore, the use of, for example, phrases such as critical spaces , when applied to social research, may be better understood as a celebration of method above theory and metatheory and an engagement with some (of the often rather) excessive approaches to reflexivity and metareflexivity. In sum, this understanding of critical lacks appropriate structures of ethics and accountability and often tends to reject dialectic materialism.

The second use of critical in regard to qualitative research proposes a more analytical disagreement with conventional scholarly disciplines and, in so doing, seeks to take up counterdisciplinary positions (Burawoy, 1998 , 2003 ; Carroll, 2004 ; D. Smith, 2007 ). There are two main strands in this use of critical. One strand argues that critical is a means of exposing the weaknesses of conventional academic disciplines such as anthropology, political science, psychology, and sociology. At the same time, this strand maintains the viability of these core social science disciplines. For instance, academic feminists have continually highlighted the masculinist and heterosexist bias in what is considered top-tier scholarship and the need for these disciplines to be more inclusive in terms of perspectives and methodological techniques (e.g., Fonow & Cook, 1991 ; Harding, 1991 ; Ray, 2006 ). Yet such an approach may not inevitably focus on the fundamental problems, such as a neglect of the study of power inequalities (e.g., Boserup, 1970 ; and see examples in Reinharz & Davidman, 1992 ). This second strand seeks to carve out interdisciplinary and multidisciplinary fields such as women studies, cultural studies, and area studies to overcome the paradigmatic and fundamental crises within core disciplines (Bhavnani, Foran, & Kurian, 2003 ; Marchand, 1995 ; Mohanty, 2003 ). Many of these interdisciplinary and multidisciplinary fields have often been more historical and qualitative in their approaches, seeking to go beyond positivist limitations and present a more nuanced and thorough analysis. However, even these multi-, inter-, and antidisciplinary fields have an uneven impact on dominant and conventional knowledge.

Moreover, neither strand has been able to overcome the increasing corporatization and neoliberalization of academic institutions. This issue addresses the increasing restructuring of public education into a private domain, one that relies on privatized practices and funding of both teaching and research. The neoliberalization of the academy is found in the ties of academic research to corporate grants, individualized career advancement, excessive publishing demands and citation indices, and the use of outsourcing for transcription, interviewing, online education, and private research spaces that are “rented” by public institutions, to name a few. These neoliberal conditions of research usually push out those critical researchers who attempt to avoid such exploitative avenues for research, writing, and collaboration. This use of critical, however, does expose that critical research is taking shape within contemporary processes of neoliberalism and the increasing privatization of the academy (Giroux, 2009 ; Greenwood, 2012 ; Pavlidis, 2012 ).

The third and less familiar approach is to view critical as invigorating politics through the practices of feminist, antiracist, and participatory action research. This approach, for example, highlights the importance of analyzing power in research, as in terms of the conduct of inquiry, in political usefulness, and in affecting relations of power and material relations. Yet this view of critical is dogmatic because this approach demands that every research study meet all criteria of criticality comprehensively and perfectly.

A final use of critical emerges from the many scholarly and professionalized approaches that engage with the politics of academic knowledge construction while making visible the limits of positivism. Critical is used here as a means to focus primarily on revitalizing scholarship and research endeavors. However, we argue that even this use of critical ossifies the separation of the making of specialized knowledge from an active engagement to transform social life. Such a separation is antithetical to dialectical materialism. Often, this fourth form of the term critical is based on the logics of the Frankfurt school of critical theory (such as that of Adorno, 1973 ; Habermas, 1985 ; and Marcuse, 1968 ) and other Western neo-Marxisms (from Lukacs, 1971 ; and Gramsci, 1971 ; to Negri, 1999 ). Critical ethnographers and other critical social researchers, drawing from this tradition, often develop public intellectual persona by writing and talking about politics through scholarly and popular forms of publishing and speaking presentations and are even seen to take part in political mobilizations. Yet they can also shy away from infusing their research with a deep engagement in political processes outside the academy.

Later in this chapter, we discuss how to avoid some of the pitfalls of these four types of critical, but suffice it to say, in short, that it is the politics and the explicit situatedness of research projects that can allow research to remain critical.

Is Critical Ethnography the Same as Critical Research?

George Marcus ( 1998 ) argued that the ethnographer is a midwife who, through words, gives birth to what is happening in the lives of the oppressed. Beverley Skeggs ( 1994 ) proposed that ethnography is, in itself, “a theory of the research process,” and Asad ( 1973 ) offered the now-classic critique of anthropology as the colonial encounter. However, although many approaches to and definitions of ethnography abound, it is the case that they all agree on one aspect: namely, that ethnographies offer an “insider’s” perspective on the social phenomena under consideration. It is often suggested that the best ethnographies, whether defined as critical or not, offer detailed descriptions of how people see, and inhabit, their social worlds and cultures (e.g., Behar, 1993 ; Ho, 2009 ; Kondo, 1990 ; Zinn, 1979 ).

It is evident from our argument so far that we do not think of ethnographic approaches to knowledge construction as being, in and of themselves, critical. This is because an ethnographic study, although not in opposition to critical ethnography or to critical research in general, has practices rooted in social anthropology. Therefore, its assumptions are often in line with anthropological assumptions (see L. Harvey, 1990 , for a recounting of some of these assumptions). Concepts such as insider versus outsider, going native, gaining access , and even conceptualizations of a homogenized and/or exoticized “field” that is out there ready to be examined by research remain significant lenses of methodological conceptualization in much ethnographic research.

Despite, or perhaps because of, the move to reflexivity in ethnographic research, there remain enduring assumptions about best practices. As a result, a certain fetishization of research methods transpires, one that is often epitomized as reflexivity. In this instance, ethnographic and qualitative research become an ideal set of practices for extracting information. In sum, “best research practices,” as ways to extract information, reproduce core power dynamics of racism, gender, class, imperialism, and heteronormativity, which, in turn, reproduce the oppressive dynamics of noncritical qualitative research.

Furthermore, when presenting research merely as reflexive research, it is the case that the researcher can lose sight of the broader social structural and historical materialist context. In addition, a static notion of reflexivity can lead to the researcher not looking outward to assess the wider interconnections among the micropolitics of the research. That is, reflexivity is a dialectic among the researcher, the research process, and the analysis (Jordan & Yeomans, 1995 ), but it is often presented simply as a series of apparently unchangeable/essential facets of the researcher. Our final point is that for theory to be critical in the development of research paradigms, it must explicitly engage with lived experiences and cultures because, without that engagement, it remains formalism (see, e.g., the work of Guenther, 2009 ; and Kang, 2010 , as examples of critical qualitative research). We are very much in tune with Hesse-Biber and Leavy ( 2006 ), who suggested that (grounded) theory building is a “dynamic dance routine” in which “there is no one right dance, no set routine to follow. One must be open to discovery” (p. 76).

An example of the limitation of conventionally reflexive research is in the area of lesbian and gay research methods that focus on the experiences of gay men and lesbians conducting qualitative research. It also offers a commentary on the role that nonnormative sexuality plays in social research. By looking inward (see the earlier comment on reflexivity), these methodological frameworks focus on the researcher’s and participants’ lesbian or gay identifications. In so doing, this can fabricate a shared social structural positionality with research participants who have been labeled gay or lesbian. Such an approach to reflexivity overlooks the fabricated nature of positionalities and ignores the sometimes more significant divisions between researchers and participants that are expressed along the lines of race, class, gender, and nationality. Reflexivity is used only as a way to forge a connection for the exchange of information. A grave mistake is made in this rush to force similarity along the lines of how people practice nonnormative sexualities (Lewin & Leap, 1996 ; for a more successful engagement with queer intersectionality in research, see Browne & Nash, 2010 ).

The point to be made is that critical researchers should not merely ask, How does this knowledge engage with social structure? Critical researchers, when contemplating the question What is this? as they set up and analyze their research, could also ask, What could this be? (Carspecken, 1996 ; Degiuli, 2007 ; Denzin, 2001 ; Noblit, Flores, & Murillo, 2004 , all cited in Degiuli, 2007 ). Perhaps, borrowing from Karen O’Reilly’s ( 2009 ) thoughts on critical ethnography, one may think of critical research as “an approach that is overtly political and critical, exposing inequalities in an effort to effect change” (p. 51). That is, for qualitative research to be critical, it must be grounded in the material relationships of history, as may be seen in the work of Carruyo ( 2011 ), Chua ( 2001 , 2006 , 2007 , 2012 ), Collins ( 2005 , 2007 , 2009 ), Lodhia ( 2010 ), and Talcott ( 2010 ).

Quantz ( 1992 ), in his discussion of critical ethnography, suggests that five aspects are central to the discussion of critical research/ethnography: knowledge, values, society, history, and culture. So far in this chapter, we have discussed knowledge and its production, values/reflexivity and qualitative research/ethnography, society and unequal social relationships, and history as a method of historical and dialectical materialism to better understand social and institutional structures. What we have not discussed, however, is the notion of culture, or, indeed, the predicament of culture (Clifford, 1998 ): “Culture is an ongoing political struggle around the meaning given to actions of people located within unbounded asymmetrical power relations” (Quantz, 1992 , p. 483).

Quantz ( 1992 ) elaborated by stating that culture develops as people struggle together to name their experiences (see Comaroff & Comaroff, 2012 , for a sophisticated and elegant discussion of this thinking). For example, one key task of critical research is to tease out how disempowerment is achieved, undermined, or resisted. That is, the job of the researcher is to see how the disempowerment—economic, political, cultural—of subordinated groups manifests itself within culture and, indeed, whether the subordinated groups even recognize their disempowerment. For example, the statement “the hand that rocks the cradle rules the world” is one example of how the material disempowerment of many groups of women is presented, in fact, as a strength of women, and yet it takes the gaze away from seeing the subordination of women by ostensibly emphasizing women’s hidden social power.

It is critical qualitative research that must simultaneously analyze how our research can identify processes and expressions of disempowerment and can then lead to a restructuring of these relationships of disempowerment. At times, critical social researchers engage in long-term projects that involve policy advocacy and community solidarity to link community-driven research with social empowerment and community change (see Bonacich, 1998 ; Bonacich & Wilson, 2008 ; Hondagneu-Sotelo, 2007 ; Stoecker, 2012 ).

The key point is that critical qualitative research parts company with positivistic approaches because it is argued that positivism is only able to offer a superficial set of findings. Critical qualitative research hones research concepts, practices, and analyses into finer points of reference not only so that societal relationships may be understood, but also so that social power inequalities can be undermined. In short, critical social research has a Foucauldian notion of power at its very core and may thus be thought of as offering insights into people’s lived experiences (Williams, 1976 ) as they negotiate asymmetrical societal power relations (see e.g., Novelli, 2006 ).

The Practices of Critical Qualitative Research

Within our current era of enduring global inequalities, what could constitute a truly critical approach to qualitative research? More than 20 years ago, in “Tracing the Contours” (Bhavnani, 1993 ), it was argued that if all knowledge is historically contingent and, therefore, that the processes of knowledge production are situated, then this must apply to all research practices as well. 2 This argument was based on Haraway’s ( 1988 ) idea that the particularities of knowledge production do not lie in the characteristics of individuals. Rather, Haraway noted, knowledge production is “about communities, not about isolated individuals” (p. 590). Building on this, Haraway discussed the significance of partiality and its relationship to objectivity. She suggested that it is the researcher’s knowledge of his or her own “limited location” that creates objectivity. In other words, knowing the limitations of one’s structural position as a researcher contributes to objective research because there is no objectivity that is omniscient, one from which all can be revealed (Haraway discusses this as the “god trick,” which is like “seeing everything from nowhere,” p. 582).

It is from Haraway’s ( 1988 ) insights that we develop our argument that situated knowledges are not synonymous with the static reflexivity we describe earlier. This is because, in this latter scenario, the researcher implies that all research knowledge is based on and derives from an individual’s personal historical and biographical perspectives. That is, researchers note their racial/ethnic identity, sex/gender, sexuality, age, class, and ability (i.e., biographical aspects of themselves), which are presented as essential and unchanging factors and determine the knowledge created by the research. This has also been called absolute relativism (Bhavnani, 1993 ) or extreme relativism (Alcoff & Potter, 1993 ).

We suggest that the three elements central to research being critical are partiality, positionality, and accountability. Partiality leads to critical research interrogating prevailing representations as the research is conducted, and this builds on difference. Positionality is not about being reflexive, but about understanding the sociohistorical/political context from which research is created and thus engages with the micropolitics of a research endeavor. Accountability makes it evident that there are many constituencies to which all academic researchers are accountable—for example, their discipline, intellectual integrity, their institution and academic colleagues, the idea of rigorous scientific research, and academic freedom in research—as well as being accountable to the people with whom the research is being conducted. It is accountability that leads to a critical research project interrogating how the lived experiences and cultures of the research participants are inscribed within the research (see Stoecker, 2012 ).

What might the necessary elements be for ensuring that our research practices retain the criticality we have discussed earlier? We offer four possibilities that could form a filter through which one could decide if research is critical, using our definition of the term. First, all critical qualitative researchers should interrogate the history of ethnographic research that has led to the systematic domination of the poor: working classes; ethnic, racialized, sexual Others; women; and colonized peoples. That is, critical qualitative researchers must begin research with an understanding of how previous research, including their own, may continue to play a part in the subordination of peoples around the world, for example, by reinscribing them into predictable and stereotypical roles. Second, critical qualitative researchers should work to develop a consciousness of what might constitute critical research practices—without fetishizing methods—that challenge the system of domination often present in social research. Third, researchers who embrace critical qualitative approaches must develop comfort with the notion that they are conducting research with a purpose; that is, researchers grapple with and comprehend that critical research demands that they engage with the idea that they conduct research into research inequalities in order to undo these inequalities. Finally, critical qualitative researchers comprehend that their level of comfort can extend into the idea that research does not simply capture social realities; rather, the critical research approach is generative of narratives and knowledges. Once this last idea is accepted—namely, that knowledge is created in a research project and not merely captured—it is then a comparatively straightforward task to see the need for a researcher’s accountability for the narratives and knowledges he or she ultimately produces. In so doing, it is possible to recognize that all representations have a life of their own outside any intentions and that representations can contribute to histories of oppression and subordination.

We propose that it is the actual practice of research and, perhaps, even the idea of researcher as witness (Fernandes, 2003 ), and not a notion of best practices, that keeps the politics of research at the center of the work we do. This includes insights into the redistribution of power, representation, and knowledge production. We suggest that critical research is work that shifts research away from the production of knowledge for knowledge’s sake and edges or nudges it toward a more transformative vision of social justice (see Burawoy, 1998 ; Choudry, 2011 ; D’Souza, 2009 ; Hunter, Emerald, & Martin, 2013 ; Hussey, 2012 ).

Thoughts from the Field

Here, based on Collins’s fieldwork, we highlight a set of critical methodological lessons that became prominent while she was conducting her field research in Malate, in the city of Manila, the Philippines, currently a tourist destination but once famous as a sex district. We define her work as a critical research practice.

Since 1999, Dana Collins has conducted urban ethnographic work in Malate, exploring gay men’s production of urban sexual place. She has been interested in the role of desire in urban renewal and, in particular, how informal sexual laborers (whom she terms gay hospitality workers , a nomenclature drawn from their own understandings of their labor and lives) use desire to forge their place in a gentrifying district that is also displacing them. This displacement has involved analyzing urban tourism development, city-directed urban renewal, and gay-led gentrification, as well as informal sexual labor.

The research has involved her precarious immersion in an urban sexual field. She undertook participant observation of gay night life in the streets, as well as in private business establishments, and conducted in-depth and in-field interviews with gay business owners, city officials, conservationists, gay tourists, and gay-identified sexual laborers. In addition, she drew on insights from visual sociology and completed extensive archival work and oral history interviewing. In all this, she explored the collective memories of Malate as a freeing urban sexual space.

There exist multiple and shifting positionalities of power, knowledge, exchange, and resistance in her research. For example, she points out that she occupies multiple social locations as a White, lesbian-identified feminist ethnographer from a U.S. university, one who forges complicated relationships with urban sexual space, sex workers, and both gay Filipino men and gay tourists.

A critical research practice at heart involves the shifting of epistemological foundations of social science research by addressing core questions of how we know what we know, how power shapes the practices of research, how we can better integrate research participants and communities as central producers of knowledge in our research, and how we can better conceptualize the relationship between the research we do and the social justice we are working toward in this world. 3 Such questions function as a call to action for critical researchers not only to examine the power relations present in research, but also to generate new ways of researching that can confront the realities of racism, gender and class oppression, imperialism, and homophobia. This is about not only becoming better researchers, but also seeking ways to shift the very paradigm of qualitative research and ensuring its service to social change. We have learned to use these questions as a central and ongoing part of the research we do.

Feminist and Queer Accountability to the Micropolitics of the Field

One of the primary tenets of critical qualitative research is that researchers must work with a wider understanding and application of the politics of research. For Kum-Kum Bhavnani ( 1993 ), this means that one must be accountable to the micropolitics of research because such accountability destabilizes the tendency to conduct and present research from a transcendent position—the “all-knowing” ethnographer, the outsider going in to understand the point of view of insiders, the attempt to (avoid) go(ing) native, and the researcher who aims to gain access at all costs and in the interests of furthering research. Micropolitics is not only the axis of inequality that shapes contemporary field relations; it is also the historical materialist relationship that constitutes the field and informs the basis of critical qualitative research. Micropolitics, therefore, is a critical framework that questions the essentializing and power-laden perceptions of research spaces and people because it both encourages a reflexive inquiry into the limited locations of research and involves the more critical practice of the researcher turning outward, to comprehend what Bhavnani calls the interconnections among researcher, research participants, and the social structural spaces of the field.

Micropolitics illuminates how all research is conducted from the limited locations of gender, race, class, sexual identification, and nationality, as well as illuminating the interconnections among all these locations. This is not a simplistic reflexive practice of taking a moment in research to account for one’s positionality and then moving on to conduct normative fieldwork; Bhavnani has been critical of such moments of inward inspection that lack substantial accountability to the wider micropolitics of the field. Rather, this move requires an ongoing interrogation of the limited locations of research that show how knowledge is not transcendent. Furthermore, when used reflexively, limited locations offer a more critical framework from which to practice research.

Micropolitics encouraged Collins’s attention to the limited location of a global feminist ethnographer doing research on gay male urban sexual space in Manila. She moved among positionalities throughout her research—of woman, queer-identified, White, U.S. academic, tourist, ate (Tagalog term for older sister)—and none of these positions was either a transcendent or a more authentic standpoint from which to conduct ethnographic work. So, for instance, as a White tourist, she moved easily among the gentrifying gay spaces because these spaces were increasingly designed to encourage her movement around Malate. This limited location showed the increasing establishment of White consumer space, which encouraged the movement of consumers like herself, yet dissuaded the movement of the informal sexual laborers with whom she was also spending time—the gay hosts. Her limited location as a White woman researcher from a major U.S. university meant that gay hosts sometimes shared their spaces and meanings of urban gay life with her, yet many times those particular spaces and dialogues were closed—she was not allowed into the many public sexual spaces (parks and avenues for cruising and sex late at night), yet gay hosts treated her as an audience for their many romantic stories about the boyfriends they met in the neighborhood.

Hosts emphasized that they gained much from hosting foreigners in terms of friendship, love, desire, and cultural capital. Yet they monitored the information they shared because she remained to them a U.S. researcher who wielded the power of representation over their lives, despite her closeness with a group of five gay hosts. Hence, gay hosts often chose to remain silent about their difficult memories of sex work or any information that could frame them as one-dimensional “money boys,” as distinct from the gay-identified Filipino men who migrated to Malate to take part in a gay urban community.

Micropolitics challenges the authenticity of any one positionality over another; it was Collins’s movement among all of them, as well as her ongoing consideration of their social structural places, that provided her with a more critical orientation to the research. She suggests that she was not essentially a better “positioned” researcher to study gay life in Manila because she, too, is gay. Rather, she found that differences of race, class, gender, and nationality tended to serve as more enduring, limited locations that influenced relationships within this research and required ongoing critical reflexive engagement.

We want to add that a queer micropolitics of the field also offers critical insight into how identities are not stagnant, but rather can be fabricated and performative during the research process. This moves researchers away from an essentialist take on their standpoint because an essentialist mindset can lead to a search for the authentic insider and outsider. It can also lead to an essentialist social positionality that is more conducive for researching. Queer micropolitics show that research is made up of a collection of productive relations and identities. So, for example, her lesbian identification did not create a more authentic connection with gay hosts in Manila; rather, she often fabricated a shared gay positionality. This was a performance that served as a point of departure for her many conversations, from which she could proceed to share meanings of what it meant to be gay in Manila and the United States.

Some of the productive relations that arise in research are the continuum of intimacies that develop while doing research. So, like feminists before her, she chose to develop close friendships with hosts where they genuinely loved (in a familial way) as they spoke of love. While learning about gay life in Malate, she stroked egos, offered advice, cried over broken hearts and life struggles, and built and maintained familial relations. Queer micropolitics shows, however, the limitations of such intimacies because intimacy does not equal similarity—the differing social locations of class, race, gender, and nationality meant that the experiences of urban gay life varied immensely. Thus, building such intimacies across these differences requires both the recognition and the respect for boundaries that hosts constructed. She had to learn to see and know that when hosts became quiet and pulled away, these were acts of self-preservation as well as acts of defiance against the many misrepresentations of their lives that had taken shape in academic research and journalistic renderings of their place in “exotic” sex districts.

A queer micropolitics also shows how research is an embodied practice: Researchers are gendered, racialized, classed, and sexualized in the field. This became most apparent as she walked alone at night in the field and developed a keen awareness of the deeply gendered aspects of Malate’s urban spaces. Her embodiment was a peculiar presence because women in Manila do not walk alone at night. This includes women sex workers, who publicly congregate in groups or with clients and escorts; otherwise, they are subject to police harassment. Hence, her very movement in the field as a sole woman felt like a transgression into masculine urban space because her feminine body was treated as out of place in the public spaces of the streets at night—she was flirted with, called names, followed, and sexually handled as she walked to gay bars for her research. As much as her queer location afforded her an understanding of how gender is a discursive production on the body, replete with the possibility of her being able to transcend and destabilize the gendered body as a biological “reality,” she confronted the discomfort of being read as a real woman in what became predominantly men’s spaces at night.

Yet this gendered embodiment, in part, shaped her knowledge of the district as she developed quick and knowledgeable movement through the streets, a queer micropolitical reading of urban space that arose from this limited gender location. She was aware of the spacing of blocks, the alleys, the street lighting, and the time of night when crowds spilled out from the bars and onto the streets, allowing her to realize that a socially vibrant street life facilitated her movement. This queer micropolitical reading of urban space showed how both researchers and research participants do not simply exist in a neutral way in city space; rather, gender leads to our use and misuse of urban space. She has juxtaposed her experience with that of research participants in her study. The latter spoke at length about their exploratory and liberatory experiences of urban space, replete with their access to masculine sexual spaces—parks for cruising and sex, city blocks for meeting clients or picking up male sex workers, and alleys, movie theaters, and mall bathrooms for anonymous sex.

This queer micropolitical read of Malate’s gentrified space showed how very different was her access to the newly opening bars, restaurants, cafés, and lifestyle stores. Her Whiteness signaled assumptions of her class location and positioned her as part of the international presence that this gentrifying space was targeting and whose movement among establishments was encouraged. She received free entry, free drinks, exceptional hospitality, and invitations to private parties, and her movements were closely monitored as she entered and exited establishments for the sake of “protecting a foreign tourist from street harassment” (interview with bar owner).

Overall, she experienced Whiteness and class as equally embodied because these locations signaled her power as a “legitimate” consumer, allowing access to urban consumer sites and a privileged movement among gentrified spaces. This embodied experience of gentrified space differed from that of her gay hosts, who were often denied access to these establishments for being Filipino, young, working class, gay, and interested in foreigners. Contrarily, their bodies were constructed as a “threat” to urban renewal in the district.

Resisting Reinscription

Critical qualitative research is also concerned with the politics of representation in research. This requires a hard look at the implicit imperialisms of ethnographic work, including the tendency to go in and get out with abundant factual information, as well as the lasting impact of objectificatory research practices on fields of study. Such practices are evident in the now-global rhetoric about the so-called Third World prostitute, who in both academic and journalistic renderings tends to be sensationalized and sexually Othered. This rendering is part of a long history of exoticization that has denied subjectivity and rendered invisible the lived experiences of sexual laborers around the world.

Such failed representations are part of what Kum-Kum Bhavnani ( 1993 ) called reinscription —the tendency in research to freeze research participants and sites in time and space, thus rendering them both exotic and silenced. Reinscription denies agency to research participants and renders invisible the dynamic lived experiences of those same research participants. Doing research in both postcolonial and sexual spaces means that researchers must grapple with how our research participates in histories of reinscription—we both enter and potentially contribute to a field that has been already “examined,” overstudied, and often exoticized. Thus, a critical qualitative approach is one that begins with a thorough understanding of these histories of representation so that we are not entering fields naively, as spaces only of exploration. Rather, we enter with knowledge of how the field has already been constituted for us through reinscription. A critical orientation has a core objective of understanding how our representations of research at all levels of the research process could contribute to exoticization by reinscribing participants and sites.

The issue of reinscription became particularly apparent when Dana Collins interviewed gay hosts and grappled with what appeared to be their elaboration of a contradictory picture of their sexual labor, as well as of their lives. In short, hosts tended to “lie,” remain silent, embellish “truths,” and articulate contradictory allusions to their life and labor in Malate. When Collins began her interviewing, she held the implicit objective of obtaining the truth about hosts’ lives, which she believed resided in what they do in the tourism industry. She was concerned with the “facts” about their lives, even though gay hosts were more likely to express their desire—desire for relations with foreigners, desire to migrate to a gay urban district, desire for rewarding work, and desire for community and social change. She struggled with many uncertainties about the discussions: how could they hold a range of “jobs” and attend school, yet spend most of their days and nights in Malate? How could they understand gay tourists as both boyfriends and clients? Why resist the label sex worker , yet refer to themselves as working boys and claim to have “clients”? She struggled to make sense of the meanings that hosts offered even as she simultaneously felt misled concerning the “real” relations of hospitality.

Interviewing hosts about sexualized labor—as a way to produce a representation of sex work—did not facilitate the flow of candid information; hosts later expressed their view that sex work and their lives were already overstudied. Many researchers had previously descended on Malate to study sex work, and the district was a prime location for the outreach of HIV/AIDS organizations, some of which had breached the confidence of the gay host community. In short, Collins mistakenly started her research without the knowledge of Malate as a hyperrepresented field, and her research risked reinscribing gay hosts’ lives within that field as static and unchanging.

Importantly, those gay hosts who resisted becoming the “good research subjects” who give accurate and bountiful information prompted a radical shift in her research framework. They told her stories about their imagined social lives, which encouraged her to rethink her commitment to researching sex work because the transformation of the discourses offered another view of the district, their work, and lives, one that offered a more visionary perspective. She began to focus less on “misinformation” and instead followed how hosts framed their lives. She treated these framings as social imaginings in which Malate features prominently in their understandings of gay identity, community, belonging, and change. In short, their social imaginings functioned as counternarratives to reinscription and offered their lived experience of urban gay place. Such imaginations expressed hope, fear, critique, and desire—in short, they present a utopic vision of identity, community, and urban change.

Integrating Lived Experience

Finally, critical qualitative research is a call to study lived experience, which is a messy, contradictory realm, but a deeply important one if we as critical researchers are truly interested in working against a history of research that has silenced those “under study” (see Weis & Fine, 2012 ). Paying attention to lived experience allows us to better engage with the contradictions mentioned earlier because lived experience is about understanding the meanings that research participants choose to share with researchers, and it is also about respecting their silences. As Kum-Kum Bhavnani ( 1993 ) argued, silences can be as eloquent as words. Finally, integrating lived experience can take a critical qualitative project further because lived experience allows researchers to explore the epistemological relationship of the meanings and imaginings offered by research participants and to be explicit about the project of knowledge production. In other words, a central guiding question of critical qualitative research is, How can research participants speak and shape epistemology, rather than solely being spoken about or being the subjects of epistemology?

Collins used hosts’ social imaginings as an epistemological contribution because their imaginings showed how hosts draw from experiences of urban gay community to articulate their desires for change, despite their simultaneous experiences of inequality and exclusion. We read social imaginings as a subjective rendering of urban place—the hosts’ social imaginings expressed their history, identity, subversive uses of urban space, and, ultimately, the symbolic reconstitution of that urban space. In this way, hosts were refiguring transnational urban space by writing themselves and their labor back into the district’s meaning, even as the global forces of tourism and urban renewal threatened to displace them.

In conclusion, we seek to highlight how critical research insists on the interplay of reflexivity, process, and practice. In particular, we encourage critical researchers to be mindful of the multiple meanings and usages of the term critical so that we can make more explicit our political interests and stand within our disciplines, the academy, our community, and the world. We offer dialectical materialism as a distinct mode of critical analysis that emphasizes an analysis of change in essence, practice, and struggle. We also suggest that, for researchers to be critical in their research, they should strive to take up research questions and projects that study change, contradictions, struggle, and practice to counter dominant interests and advance the well-being of the world’s majority. We should strive to build new research relationships—such as overcoming the faulty divides between researchers and research participants and by promoting systems of community accountability—that dialectically fuse research, political activism, and progressive social change.

Furthermore, we suggest that critical research can agitate against the homogeneity of ethnographic representation, allowing the realities of people’s lives to come into view. Critical researchers recognize the contested fields of research, yet this requires our critical engagement with the research process as a reflexive, empathetic, collective, self-altering, socially transformative, and embedded exercise in knowledge production. Therefore, critical research can resist imperialist research practices that are disembodied and that assume a singular social positioning. We use an imperative here to say that we must conduct research as embodied subjects who shift between multiple and limited locations. We must also find more ways to remain accountable to our communities of research as a way to undo implicit imperialisms in social research. Critical research can work against the remnants of an objectivist and truth-seeking method that supports prevailing interests, classes, and groups while embracing research from social locations that offer situated knowledges and the possibility for greater shared understandings. Finally, critical research can engage the micropolitics of research and foreground the need for the accountability of researchers to resist reproducing epistemic violence.

This last is an idealist imagining of what should happen. However, a number of research projects have approximated these goals closely.

Parts of our argument have appeared in some of our earlier work (e.g., Bhavnani & Talcott, 2011 ; Chua, 2001 ; Collins, 2002 , 2009 ).

Although we, as the chapter’s three authors, do not usually use we in our writing as a general pronoun, it is the most direct way to offer our insights in this section.

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Search catalog, critical thinking and academic research: intro.

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Critical Thinking and Academic Research

Academic research focuses on the creation of new ideas, perspectives, and arguments. The researcher seeks relevant information in articles, books, and other sources, then develops an informed point of view within this ongoing "conversation" among researchers.

The research process is not simply collecting data, evidence, or "facts," then piecing together this preexisting information into a paper. Instead, the research process is about inquiry—asking questions and developing answers through serious critical thinking and thoughtful reflection.

As a result, the research process is recursive, meaning that the researcher regularly revisits ideas, seeks new information when necessary, and reconsiders and refines the research question, topic, or approach. In other words, research almost always involves constant reflection and revision.

This guide is designed to help you think through various aspects of the research process. The steps are not sequential, nor are they prescriptive about what steps you should take at particular points in the research process. Instead, the guide should help you consider the larger, interrelated elements of thinking involved in research.

Research Anxiety?

Research is not often easy or straightforward, so it's completely normal to feel anxious, frustrated, or confused. In fact, if you feel anxious, it can be a good sign that you're engaging in the type of critical thinking necessary to research and write a high-quality paper.

Think of the research process not as one giant, impossibly complicated task, but as a series of smaller, interconnected steps. These steps can be messy, and there is not one correct sequence of steps that will work for every researcher. However, thinking about research in small steps can help you be more productive and alleviate anxiety.

Paul-Elder Framework

This guide is based on the "Elements of Reasoning" from the Paul-Elder framework for critical thinking. For more information about the Paul-Elder framework, click the link below.

Some of the content in this guide has been adapted from The Aspiring Thinker's Guide to Critical Thinking (2009) by Linda Elder and Richard Paul.

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The Importance of Critical Thinking Skills in Research

Why is Critical Thinking Important: A Disruptive Force

Research anxiety seems to be taking an increasingly dominant role in the world of academic research. The pressure to publish or perish can warp your focus into thinking that the only good research is publishable research!

Today, your role as the researcher appears to take a back seat to the perceived value of the topic and the extent to which the results of the study will be cited around the world. Due to financial pressures and a growing tendency of risk aversion, studies are increasingly going down the path of applied research rather than basic or pure research . The potential for breakthroughs is being deliberately limited to incremental contributions from researchers who are forced to worry more about job security and pleasing their paymasters than about making a significant contribution to their field.

A Slow Decline

So what lead the researchers to their love of science and scientific research in the first place? The answer is critical thinking skills. The more that academic research becomes governed by policies outside of the research process, the less opportunity there will be for researchers to exercise such skills.

True research demands new ideas , perspectives, and arguments based on willingness and confidence to revisit and directly challenge existing schools of thought and established positions on theories and accepted codes of practice. Success comes from a recursive approach to the research question with an iterative refinement based on constant reflection and revision.

The importance of critical thinking skills in research is therefore huge, without which researchers may even lack the confidence to challenge their own assumptions.

A Misunderstood Skill

Critical thinking is widely recognized as a core competency and as a precursor to research. Employers value it as a requirement for every position they post, and every survey of potential employers for graduates in local markets rate the skill as their number one concern.

Related: Do you have questions on research idea or manuscript drafting? Get personalized answers on the FREE Q&A Forum!

When asked to clarify what critical thinking means to them, employers will use such phrases as “the ability to think independently,” or “the ability to think on their feet,” or “to show some initiative and resolve a problem without direct supervision.” These are all valuable skills, but how do you teach them?

For higher education institutions in particular, when you are being assessed against dropout, graduation, and job placement rates, where does a course in critical thinking skills fit into the mix? Student Success courses as a precursor to your first undergraduate course will help students to navigate the campus and whatever online resources are available to them (including the tutoring center), but that doesn’t equate to raising critical thinking competencies.

The Dependent Generation

As education becomes increasingly commoditized and broken-down into components that can be delivered online for maximum productivity and profitability, we run the risk of devaluing academic discourse and independent thought. Larger class sizes preclude substantive debate, and the more that content is broken into sound bites that can be tested in multiple-choice questions, the less requirement there will be for original thought.

Academic journals value citation above all else, and so content is steered towards the type of articles that will achieve high citation volume. As such, students and researchers will perpetuate such misuse by ensuring that their papers include only highly cited works. And the objective of high citation volume is achieved.

We expand the body of knowledge in any field by challenging the status quo. Denying the veracity of commonly accepted “facts” or playing devil’s advocate with established rules supports a necessary insurgency that drives future research. If we do not continue to emphasize the need for critical thinking skills to preserve such rebellion, academic research may begin to slowly fade away.

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Academic Phrasebank

Being critical.

• GENERAL LANGUAGE FUNCTIONS
• Being cautious
• Classifying and listing
• Compare and contrast
• Defining terms
• Describing trends
• Describing quantities
• Explaining causality
• Giving examples
• Signalling transition
• Writing about the past

As an academic writer, you are expected to be critical of the sources that you use. This essentially means questioning what you read and not necessarily agreeing with it just because the information has been published. Being critical can also mean looking for reasons why we should not just accept something as being correct or true. This can require you to identify problems with a writer’s arguments or methods, or perhaps to refer to other people’s criticisms of these. Constructive criticism goes beyond this by suggesting ways in which a piece of research or writing could be improved. … being against is not enough. We also need to develop habits of constructive thinking. Edward de Bono

Highlighting inadequacies of previous studies

Previous studies of X have not dealt with … Researchers have not treated X in much detail. Such expositions are unsatisfactory because they … Most studies in the field of X have only focused on … Such approaches, however, have failed to address … Previous published studies are limited to local surveys. Half of the studies evaluated failed to specify whether … The research to date has tended to focus on X rather than published studies on the effect of X are not consistent. Smith’s analysis does not take account of …, nor does she examine …

The existing accounts fail to resolve the contradiction between X and Y. Most studies of X have only been carried out in a small number of areas. However, much of the research up to now has been descriptive in nature … The generalisability of much published research on this issue is problematic. Research on the subject has been mostly restricted to limited comparisons of … However, few writers have been able to draw on any systematic research into … Short-term studies such as these do not necessarily show subtle changes over time … Although extensive research has been carried out on X, no single study exists which … However, these results were based upon data from over 30 years ago and it is unclear if … The experimental data are rather controversial, and there is no general agreement about …

Identifying a weakness in a single study or paper

Offering constructive suggestions.

The study would have been more interesting if it had included … These studies would have been more useful if they had focused on … The study would have been more relevant if the researchers had asked … The questionnaire would have been more useful if it had asked participants about … The research would have been more relevant if a wider range of X had been explored

Introducing problems and limitations: theory or argument

Smith’s argument relies too heavily on … The main weakness with this theory is that … The key problem with this explanation is that … However, this theory does not fully explain why … One criticism of much of the literature on X is that … Critics question the ability of the X theory to provide … However, there is an inconsistency with this argument.

A serious weakness with this argument, however, is that … However, such explanations tend to overlook the fact that … One of the main difficulties with this line of reasoning is that … Smith’s interpretation overlooks much of the historical research … Many writers have challenged Smith’s claim on the grounds that … The X theory has been criticised for being based on weak evidence. A final criticism of the theory of X is that it struggles to explain some aspects of …

Introducing problems and limitations: method or practice

The limitation of this approach is that … A major problem with the X method is that … One major drawback of this approach is that … A criticism of this experimental design is that … The main limitation of this technique, however, is … Selection bias is another potential concern because …

Perhaps the most serious disadvantage of this method is that … In recent years, however, this approach has been challenged by … Non-government agencies are also very critical of the new policies. All the studies reviewed so far, however, suffer from the fact that … Critics of laboratory-based experiments contend that such studies … There are certain problems with the use of focus groups. One of these is that there is less …

Using evaluative adjectives to comment on research

Introducing general criticism.

Critics question the ability of poststructuralist theory to provide … Non-government agencies are also very critical of the new policies. Smith’s meta-analysis has been subjected to considerable criticism. The most important of these criticisms is that Smith failed to note that … The X theory has been vigorously challenged in recent years by a number of writers. These claims have been strongly contested in recent years by a number of writers. More recent arguments against X have been summarised by Smith and Jones (1982): Critics have also argued that not only do surveys provide an inaccurate measure of X, but the … Many analysts now argue that the strategy of X has not been successful. Jones (2003), for example, argues that …

Introducing the critical stance of particular writers

Smith (2014) disputes this account of … Jones (2003) has also questioned why … However, Jones (2015) points out that … The author challenges the widely held view that … Smith (1999) takes issue with the contention that … The idea that … was first challenged by Smith (1992). Smith is critical of the tendency to compartmentalise X. However, Smith (1967) questioned this hypothesis and …

Jones (2003) has challenged some of Smith’s conclusions, arguing that … Another major criticism of Smith’s study, made by Jones (2003), is that … Jones (2003) is probably the best-known critic of the X theory. He argues that … In her discussion of X, Smith further criticises the ways in which some authors … Smith’s decision to reject the classical explanation of X merits some discussion … In a recent article in Academic Journal, Smith (2014) questions the extent to which … The latter point has been devastatingly critiqued by Jones (2003), who argues that … A recently published article by Smith et al. (2011) casts doubt on Jones’ assumption that … Other authors (see Smith, 2012; Jones, 2014) question the usefulness of such an approach.

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What does it mean to be critical in higher education?

Andrew Drybrough*

Back in 2012, while a ‘visiting professor’ in a state university in south korea, i was asked if i was interested in teaching a liberal arts course to a class of undergraduate students on ‘global citizenship’. this was a one-semester course through english medium instruction that i ended up designing and teaching on my own after a colleague dropped out. the course director bemoaned that the students lacked ‘critical thinking’ and i needed to encourage them to develop this skill. at the time, i was not quite sure what he meant by this term, but two years later i had embarked on my study of it for my phd., ronald barnett (1997 ) considered being critical as one of the fundamental features of higher education. but, this is where the problem begins, as different people have different ideas about what ‘being critical’ means. in davies and barnett’s (2015 ) compendium of ideas they begin by outlining three different ‘movements’ of critical thinking in higher education: the ‘critical thinking movement’ (ctm), ‘criticality movement’ (based on barnett, 1997), and the ‘critical pedagogy movement’ based on the ideas of paulo freire and henry giroux among others., the focus of my phd research ended up being closer to the ctm than any other. i interviewed 14 lecturers and 14 master’s students to gauge their conceptualisation of critical thinking in academic writing at master’s level. what was reported tended to focus on different skills, including the ability to compare and evaluate the evidence that supported different perspectives; the nature of argumentation, judgement and authorial voice embedded within the epistemological frameworks of different disciplines, what toulmin (2003) might describe as ‘field-dependent’ argument. dispositional elements and developmental aspects of critical thinking were also acknowledged.  in relation to higher education, this could be summarised as the analysis, comparison and evaluation of different evidence-based perspectives in order to make informed decisions and present a position on a subject within an academic discipline., the extent to which critical thinking is generic and transferable across academic disciplines is also open to debate. some would argue that nature of critical thinking does vary across disciplines (e.g. jones, 2007 ; moore, 2011 ), while others believe that there are generic features of critical thinking that can be applied across disciplines, such as critical analysis, synthesis and evaluation (e.g. davies, 2013 )., there are also questions relating to what extent critical thinking is transferable across cultures.  durkin (2008) highlights the resistance of chinese master’s students to adopt a particular conceptualisation of critical thinking, concluding that chinese students adopt a ‘middle way’ between a western approach that she defined as ‘wrestling debate’ and a more ‘conciliatory’ approach common in chinese culture. pu (2022) highlights the cultural nature of critical thinking that often causes chinese students to struggle to adopt a ‘western’ approach, and atkinson (1997 ) critiqued this particular conceptualising of critical thinking and the difficulties of teaching it to students from different cultures; instead conceiving critical thinking more as a social practice.  atkinson’s concept of ‘cognitive apprenticeship’ highlights the situated and social nature of it. the nature of critical thinking can therefore vary across cultures and should be situated within specific academic communities of practice., there is also the issue of how students should ‘think’ when they return to (or live in) a specific academic context or community of practice. this does not only apply to countries where this particular conceptualisation of critical thinking is not as valued, but also where certain types of ‘critical’ are valued or privileged over others, and where if you do not ‘follow the tribe’ you get nudged out ( adams, 2021 )., one of the key features of critical thinking is making informed decisions based on empirical evidence. however, the same ‘evidence’ can be used to defend a variety of positions. critical thinking should therefore involve an interrogation of that evidence, and that often requires specialist knowledge regarding the particular research method used to ‘find’ or ‘produce’ the evidence., knowledge has also been used to exercise power and privilege and to further particular agendas, rather than to open up constructive debate over different perspectives and positions. the phrase ‘knowledge is power’ is commonly attributed to francis bacon in his meditationes sacrae (1597). one of the distinct places in bacon’s posthumous work new atlantis was ‘solomon’s house’; this is often considered to be a blueprint for the research university.  bacon was also one of the pioneers of empiricism, which focuses on the key role of empirical evidence in the formation of (scientific) knowledge., during the aforementioned global citizenship course that i taught, i introduced the students to the new atlantis as a model society. it should be noted that students were encouraged to critically evaluate aspects of new atlantis, and not just take it as ideal. it was, however, an imaginary place built on the use of knowledge to benefit that society. it was not only built on scientific principles, but also founded on spiritual, moral and social rites and traditions., in the context of our current age where so much that is solid appears to have melted into air, some of the spiritual and moral principles as well as the scientific ones from the new atlantis are worth a re-examination. there are opportunities to consider deeper questions of truth, rather than only considering ‘in whose interest’ knowledge is being used. of course, there are different ‘truths’ and perspectives, but it is still important to consider the different perspectives and the evidence and assumptions that support them, so that they may be critically evaluated and not cancelled without consideration in order to further specific political agendas. by doing so we can all become better critical thinkers., *dr andrew drybrough is associate tutor in education, moray house school of education and sport, the university of edinburgh .

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24th February 2022

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Article contents

Critical literacy.

• Vivian Maria Vasquez Vivian Maria Vasquez American University
• https://doi.org/10.1093/acrefore/9780190264093.013.20
• Published online: 29 March 2017

Changing student demographics, globalization, and flows of people resulting in classrooms where students have variable linguistic repertoire, in combination with new technologies, has resulted in new definitions of what it means to be literate and how to teach literacy. Today, more than ever, we need frameworks for literacy teaching and learning that can withstand such shifting conditions across time, space, place, and circumstance, and thrive in challenging conditions. Critical literacy is a theoretical and practical framework that can readily take on such challenges creating spaces for literacy work that can contribute to creating a more critically informed and just world. It begins with the roots of critical literacy and the Frankfurt School from the 1920s along with the work of Paulo Freire in the late 1940s (McLaren, 1999; Morrell, 2008) and ends with new directions in the field of critical literacy including finding new ways to engage with multimodalities and new technologies, engaging with spatiality- and place-based pedagogies, and working across the curriculum in the content areas in multilingual settings. Theoretical orientations and critical literacy practices are used around the globe along with models that have been adopted in various state jurisdictions such as Ontario, in Canada, and Queensland, in Australia.

• critical literacy
• critical pedagogy
• social justice
• multiliteracies
• text analysis
• discourse analysis
• everyday politics
• language ideologies

Changing student demographics, globalization, and flows of people resulting in classrooms where students have variable linguistic repertoire, in combination with new technologies, has resulted in new definitions of what it means to be literate and how to teach literacy. Today, more than ever, we need frameworks for literacy teaching and learning that can withstand such shifting conditions across time, space, place, and circumstance, and thrive in challenging conditions. Critical literacy is a theoretical and practical framework that can readily take on such challenges creating spaces for literacy work that can contribute to creating a more critically informed and just world.

Historical Orientation

Luke ( 2014 ) describes critical literacy as “the object of a half-century of theoretical debate and practical innovation in the field of education” (p. 21). Discussion about the roots of critical literacy often begin with principles associated with the Frankfurt School from the 1920s and their focus on Critical Theory. The Frankfurt School was created by intellectuals who carved out a space for developing theories of Marxism within the academy and independently of political parties. While focusing on political and economic philosophy, they emphasized the importance of class struggle in society. More prominently associated with the roots of critical literacy is Paulo Freire, beginning with his work in the late 1940s (McLaren, 1999 ; Morrell, 2008 ), which focused on critical consciousness and critical pedagogy. Freire’s work was centered on key concepts, which included the notion that literacy education should highlight the critical consciousness of learners. In his work in the 1970s Freire wrote that if we consider learning to read and write as acts of knowing, then readers and writers must assume the role of creative subjects who reflect critically on the process of reading and writing itself along with reflecting on the significance of language ( 1972 ). Together with Macedo in the 1980s, Freire popularized the concept that reading is not just about decoding words. In their work, Freire and Macedo ( 1987 ) noted that reading the word is simultaneously about reading the world. This means that our reading of any text is mediated through our day-to-day experience and the places, spaces, and languages that we encounter, use, and occupy. This critical reading can lead to disrupting and “unpacking myths and distortions and building new ways of knowing and acting upon the world” (Luke, 2014 , p. 22). As such this conceptualization of critical literacy disrupts the notion of false consciousness described earlier by Hegel and Marx (Luke, 2014 ).

The Frankfurt School scholars and Freire focused their work on adult education. For instance in the 1960s Freire organized a campaign for hundreds of sugar cane workers in Brazil to participate in a literacy program that centered on critical pedagogy. His work became known as liberatory, whereby he worked to empower oppressed workers. Critiques of Freire have focused primarily on claims that the liberatory pedagogy he espoused was unidirectional because educators liberated students. The binary represented here was also seen as problematic. Nevertheless his grounding work pushed to the fore the importance and effects of critical pedagogy as a way of making visible and examining relations of power to change inequitable ways of being. Work done by the Frankfurt School and Freire were overtly political and inspired the political nature and democratic potential of education as central to critical approaches to pedagogy (Comber, 2016 ) as seen in work done by researchers and educators such as Campano, Ghiso and Sánchez ( 2013 ), Janks ( 2010 ), and Vasquez ( 2004 ).

Luke ( 2014 ) noted antecedents to these approaches including early-twentieth-century exemplars of African-American community education in the United States that were established in many cities (Shannon, 1998 ), Brecht’s experiments with political drama in Europe (Weber & Heinen, 2010 ), and work by Hoggart ( 1957 ) and Williams ( 1977 ) on post-war cultural British studies amongst others.

Theoretical Orientations

Various theoretical paradigms and traditions of scholarship have influenced definitions of critical literacy and its circulation, as well as its practice. These include feminist poststructuralist theories (Davies, 1993 ; Gilbert, 1992 ) post colonialist traditions (Meacham, 2003 ), critical race theory (Ladson-Billings, 1999 , 2003 ), critical linguistics and critical discourse analysis (Fairclough, 1995 ; Janks, 2010 ), cultural studies (Pahl & Rowsell, 2011 ), critical media literacy (Share, 2009 , 2010 ), queer theory (Vicars, 2013 ), place conscious pedagogy (Comber, 2016 ), and critical sociolinguistics and linguistic anthropology (Makoni & Pennycook, 2007 ; Blommaert, 2013 ; McKinney, 2016 ). Theoretical toolkits, or combinations of such theories have resulted in different orientations to critical literacy. As such it is viewed as a concept, a framework, or perspective for teaching and learning, a way of being in the classroom, and a stance or attitude toward literacy work in schools. These different theoretical orientations help shape different views. Regardless, “the project remains understanding the relationship between texts, meaning-making and power to undertake transformative social action that contributes to the achievement of a more equitable social order” (Janks & Vasquez, 2011 , p. 1). As such, regardless of the view one takes, a common understanding is that critical literacy focuses on unequal power relations—and issues of social justice and equity—in support of diverse learners. Diversity of learners includes taking the languages they bring with them to school seriously and understanding the ways in which multilingual children are treated unjustly when their linguistic repertoires are excluded from classrooms.

There are also those who argue that critical literacies are not just orientations to teaching literacy but a way of being, living, learning, and teaching (Vasquez, 2005 , 2014a , 2015 ; Zacher Pandya & Avila, 2014 ). Vasquez ( 2001 , 2010 , 2014b ) describes critical literacy as a perspective and way of being that should be constructed organically, using the inquiry questions of learners, beginning on the first day of school with the youngest learners. From this perspective it follows that such a perspective or way of being cuts across the curriculum. Similarly Zacher Pandya and Avila ( 2014 ) and Vasquez, Tate, and Harste ( 2013 ) note the need for critical literacy to be defined by individuals, within their own contexts, once they have learned about, and experienced, its central ideas. Comber discusses this in terms of teachers’ dispositions, which include their discursive resources and repertoires of practice (Comber, 2006 ). As such critical literacy can be described as “an evolving repertoire of practices of analysis and interrogation which move between the micro features of texts and the macro conditions of institutions, focusing on how relations of power work through these practices” (Comber, 2013 , p. 589). Janks ( 2010 ), Kamler ( 2001 ), and Luke ( 2013 ) have noted more recently the importance of not only analyzing text but also designing and producing it as well. In this regard, equally important is to understand the position(s) from which we analyze text and also the position(s) from which we design and produce texts.

Critical Literacy in Practice around the Globe

Critical literacy has taken root differently in different places around the world but most notably in South Africa (Granville, 1993 ; Janks, 1993a , 2010 ; Janks et al., 2013 ), Australia and New Zealand (Comber, 2001 , 2016 ; Luke, 2000 ; Morgan, 1997 ; O’Brien, 2001 ), and the United States and Canada (Larson & Marsh, 2015 ; Lewison, Leland, & Harste, 2014 ; Pahl & Rowsell, 2011 ; Vasquez, 2001 , 2010 , 2014b ).

For instance, in South Africa, Hilary Janks ( 1993a , 1993b , 2010 , 2014 ) used critical literacy as a tool in the struggle against apartheid. Her work focused primarily on young adults and adolescents “to increase students’ awareness of the way language was used to oppress the black majority, to win elections, to deny education, to construct others, to position readers, to hide the truth, and to legitimate oppression” ( 2010 , p. 12). To this end, she produced Critical Language Awareness (CLA) materials for use with older children in South African schools (Janks et al., 2013 ). In Australia, critical materials were created, in the form of workbooks, to deconstruct literary texts (Mellor, Patterson, & O’Neill, 1987 , 1991 ). Also in Australia, work deriving from postcolonial theory, was produced by Freemantle Press (Martino, 1997 ; Kenworthy & Kenworthy, 1997 ). Some of these materials informed work done in middle school and high school settings by educators and researchers such as Morgan ( 1992 , 1994 ), Gilbert ( 1989 ), and Davies ( 1993 ).

Critical literacy work with younger children began to take place in the 1990s in Australia, where Barbara Comber’s work has been very influential. In particular, her work with Jenny O’Brien on creating spaces for critical literacy in an elementary school classroom, using newspaper and magazine ads, has been highly cited in the literature (O’Brien, 2001 ). In the United States and Canada, Vivian Vasquez’s work with children between ages three to five opened the field for exploration in settings involving very young children by using their inquiries about the world around them to question issues of social justice and equity, using the everyday as text (i.e., food packaging, media ads, popular culture), as well as children’s literature. Although there are growing accounts of critical literacy work in early years classrooms (Sanchez, 2011 ; Vander Zanden, 2016 ; Vander Zanden & Wohlwend, 2011 ), more examples of practice are needed as demonstrations of possibility in school settings with young children.

Earlier critical literacy work in early childhood and elementary settings focused on critically reading and deconstructing texts as a way to help students question versions of reality in the world around them. For example, in Australia, O’Brien ( 2001 ) explored ways in which Mother’s Day ads worked to position readers of such texts in particular ways. She described this work as “helping her children probe representations of women, and setting them purposeful reading, writing, and talking tasks” (p. 52). At around the same time, researchers such as Ivanič ( 1998 ) and Kamler ( 2001 ) began highlighting critical writing in their work with older children. Janks ( 2010 ) refers to this as an important move that enabled us to think where we might go after critically reading a text. She notes, “because texts are constructed word by word, image by image, they can be deconstructed—unpicked, unmade, the positions produced for the reader laid bare” (Janks, 2010 , p. 18). A space is thus created for us to think about “how texts may be rewritten and how multimodal texts can be redesigned” (Janks, 2010 , p. 19). Such perspectives further informed the work of educators and researchers of critical literacy. Comber and Nixon ( 2014 ), for instance, attended “to the importance of children’s agency through text production and related social action” (p. 81). Examples of this include work done by Vasquez ( 2001 , 2004 , 2010 , 2014b ) in building critical curriculum using her preschool students’ inquiry questions about inequities within their school as a way to disrupt and dismantle such inequity and create new more equitable practices and places in which to engage in such practices. Reading the world as a text that could be deconstructed and reconstructed created a space for Vasquez and her students to disrupt and rewrite problematic school practices. As noted by Janks ( 2010 ), “if repositioning text is tied to an ethic of social justice then redesign can contribute to the kind of identity and social transformation that Freire’s work advocates” (p. 18).

The notion of design and redesign was introduced to the field through the New London Group ( 1996 ) in their paper on multiliteracies. Kress and his colleagues (Kress & van Leeuwen, 2006 ; Mavers, 2011 ) extend this work stating the importance of design as “the shaping of available resources into a framework which can act as a blueprint for the production of the object, entity, or event” (Kress & van Leeuwen, 2006 , p. 50). Janks ( 2003 ) refers to this as “a pedagogy of reconstruction,” while McKinney ( 2016 ) calls this transformative pedagogy. This pedagogy is integral to one of the most notable models to inform critical literacy practice, Janks’ Interdependent Model (Janks, 2010 ).

Critical literacy is also being used in state jurisdictions such as Ontario in Canada and Queensland in Australia, where governments have endorsed its use in school curricula. Its use is also growing in emerging and post colonial contexts (Norton, 2007 ; Lo et al., 2012 ). For instance, in her work in Karachi, Pakistan, Norton ( 2007 ) notes that students made frequent reference to the relationship between literacy, the distribution of resources, and international inequities. In Hong Kong, Lo et al. ( 2012 ) reported on “working with students to understand the social and political framing and consequences of texts” (p. 121). With regards to such work Luke ( 2004 ) has argued for the need to do justice to the lived experiences of physical and material deprivation in diverse communities throughout the globe. As such critical literacy should be adopted and adapted and should continue to emerge across a spectrum of political economies, nation states, and systems from autocratic/theocratic states to postcolonial states not only as an epistemic stance but also as a political and culturally transgressive position that works to create spaces for transformative social actions that can contribute to the achievement of a more equitable social order.

Influential Models

Different orientations to critical literacy have resulted in different models that impact critical pedagogy. Three influential models, in particular will be addressed here: Freebody and Luke’s Four Resources Model, Janks’ Interdependent Model, and Green’s 3D Model of Literacy.

Allan Luke and Peter Freebody have played a central role in making critical literacy accessible across continents. In particular their Four Resources Model (Luke & Freebody, 1999 ) has been widely adapted for use in classrooms from preschool to tertiary education settings. Their model focuses on different literacy practices that readers and writers should learn. These practices are learning to be code-breakers—recognizing, understanding, and using the fundamental features of written text such as the alphabet; learning to be text participants—using their own prior knowledge to interpret and make meaning from and bring meaning to text; understanding how to use different text forms; and becoming critical consumers of those forms—learning to critically analyze text and understand that texts are never neutral. Colin Lankshear and Michelle Knobel ( 2004 ) challenge Luke and Freebody’s model claiming it does not support literacy practices in a digitized world or for those who are “digitally at home”; those comfortable with and competent in using new technologies. In turn they offer examples of the kind of roles related to literacy practices in a digitized world assumed by authors of digital texts. These roles are as text designer, one who designs and produces multimedia or digital texts; text mediator or broker, one who summarizes or presents aspects of texts for others such as a blogger; text bricoleur, one who constructs or creates text using a range or collection of available things; and text jammer, one who re-presents text it in some way, such as by adding new words or phrases to an image as a way to subvert the original meaning (Lankshear & Knobel, 2004 ).

Larson and Marsh ( 2015 ), however, state that Lankshear and Knobel’s ( 2004 ) model focuses primarily on text production rather than text analysis. In comparison, Hilary Janks ( 2010 , 2014 ) in her model for critical literacy includes both text analysis and text design as integral elements. Janks’ model centers on a set of interdependent elements—namely access, domination/power, diversity, and design/re-design. She argues “different realizations of critical literacy operate with different conceptualizations of the relationship between language and power by foregrounding one or other of these elements” (Janks, 2010 , p. 23). She notes that these complementary and competing positions speak to the complexities of engaging with critical literacies and that they are crucially interdependent.

More recently, Comber reflected, “originally these approaches did not foreground the spatial dimensions of critical literacy”( 2016 , p. 11). Comber argues that insights from theories of space and place and literacy studies can create opportunities for designing and enacting culturally inclusive curriculum to support the needs of diverse learners. As such, in her work, one of the models she draws from is Green’s 3D Model of Literacy. This model is a multidimensional framework which argues that there are always three dimensions of literacy simultaneously at play: the operational, learning how the language works and ways that texts can be structured; the cultural, which involves the uses of literacy and in particular the ways that cultural learning is involved with content learning; and the critical, the ways in which we act and see in the world, along with how literacy can be used to shape lives in ways that better serve the interests of some over others. As such, Green’s model is a useful frame for unpacking links between literacy, place, and culture.

Debate, Controversy, and Critical Literacy

In spite of advances in the field with regards to critical literacy, there is still confusion about the difference between “critical” from the Enlightenment period, which focused on critical thinking and reasoning, and “critical” from Marx as an analysis of power. The debate and controversy around this continues. Definitions for critical literacy are often at the center of such debates, which are likely in response to attempts by some educators and researchers to pin down a specific definition for critical literacy. Theorists and educators including Comber ( 2016 ), Vasquez ( 2010 , 2014b ), and Luke ( 2014 ) maintain that as a framework for engaging in literacy work, it should look, feel, and sound different. As previously discussed, the models used as part of one’s critical literacy toolkit help contribute to the kinds of work one might accomplish from such a perspective. Critical literacy should also be used as a resource for accomplishing different sorts of life work depending on the context in which it is used as a perspective for teaching, learning, and participating with agency in different spaces and places. Vasquez ( 2010 , 2014b ) has referred to this framing as a way of being, where she has argued that critical literacy should not be an add-on but a frame through which to participate in the world in and outside of school. Such a frame does not necessarily involve taking a negative stance; rather, it means looking at an issue or topic in different ways, analyzing it, and being able to suggest possibilities for change and improvement. In this regard critical literacies can be pleasurable and transformational as well as pedagogical and transgressive.

Consequently, there is no such thing as a critical literacy text. Rather there are texts through which we may better be able to create spaces for critical literacies. The world as text, however, can be read from a critical literacy perspective, especially given that what constitutes a text has changed. For instance, a classroom can be read as a text, and water bottles can also be read as text (Janks, 2014 ). What this means is that issues and topics of interest that capture learners’ interests, based on their experiences, or artifacts with which they engage in the material world, as they participate in communities around them, can and should be used as text to build a curriculum that has significance in their lives.

Key Aspects of Critical Literacy

In spite of the fact that critical literacy does not have a set definition or a normative history, the following key aspects have been described in the literature. It should be noted that such key aspects or tenets would likely take different shape depending on one’s orientation to critical literacy.

Critical literacy should not be a topic to be covered or a unit to be studied. Instead it should be looked on as a lens, frame, or perspective for teaching throughout the day, across the curriculum, and perhaps beyond. What this means is that critical literacy involves having a critical perspective or way of being.

While working across the curriculum, in the content areas, diverse students’ cultural knowledge (drawn from inside the classroom and the children’s everyday worlds, homes, and communities), their funds of knowledge (Gonzales, Moll, & Amanti, 2006 ), and multimodal and multilingual practices (Lau, 2012 ) should be used to build curriculum. Because students learn best when what they are learning has importance in their lives, using the topics, issues, and questions that they raise should therefore be an important part of creating the classroom curriculum.

From a critical literacy perspective the world is seen as a socially constructed text that can be read. The earlier students are introduced to this idea, the sooner they are able to understand what it means to be researchers of language, image, spaces, and objects, exploring such issues as what counts as language, whose language counts, and who decides as well as explore ways texts can be revised, rewritten, or reconstructed to shift or reframe the message(s) conveyed. As such, texts are never neutral. What this means is that all texts are created from a particular perspective with the intention of conveying particular messages. As such these texts work to position readers in certain ways. We therefore need to question the perspective of others.

Texts are socially constructed and created or designed from particular perspectives. As such, they work to have us think about and believe certain things in specific ways. Just as texts are never neutral, the ways we read text are also never neutral. Each time we read, write, or create, we draw from our past experiences and understanding about how the world works. We therefore should also analyze our own readings of text and unpack the position(s) from which we engage in literacy work.

Critical literacy involves making sense of the sociopolitical systems through which we live our lives and questioning these systems. This means our work in critical literacy needs to focus on social issues, such as race, class, gender, or disability and the ways in which we use language to shape our understanding of these issues. The discourses we use to take up such issues work to shape how people are able to—or not able to—live their lives in more or less powerful ways as well as determine such ways of being as who is given more or less powerful roles in society.

Critical literacy practices can be transformative and contribute to change inequitable ways of being and problematic social practices. As such, students who engage in critical literacy from a young age are likely going to be better able to contribute to a more equitably and socially just world by being better able to make informed decisions regarding such issues as power and control, practice democratic citizenship, and develop an ability to think and act ethically.

Text design and production are essential to critical literacy work. These practices can provide opportunities for transformation. Text design and production refer to the creation or construction of multimodal texts and the decisions that are part of that process. This includes the notion that it is not sufficient to simply create texts for the sake of “practicing a skill.” If students are to create texts they ought to be able to let those texts do the work intended. For instance, if students are writing surveys or creating petitions, they should be done with real-life intent for the purpose of dealing with a real issue. If students write petitions, they should be able to send them to whomever they were intended.

Finally, critical literacy is about imagining thoughtful ways of thinking about reconstructing and redesigning texts, images, and practices to convey different and more socially just and equitable messages and ways of being that have real-life effects and real-world impact. For instance critically reading a bottle of water as a text to be read could result in examining the practice of drinking bottled water and changing that practice in support of creating a more sustainable world.

New Directions

New directions in the field of critical literacy include finding new ways to engage with multimodalities and new technologies (Comber, 2016 ; Janks & Vasquez, 2010 ; Nixon, 2003 ; Nixon & Comber, 2005 ; Larson & Marsh, 2015 ), engaging with spatiality, time, and space (Dixon, 2004 ), place-based pedagogies (Comber, 2016 ; Comber & Nixon, 2014 ), working across the curriculum in the content areas (Comber & Nixon, 2014 ; Janks, 2014 ; Vasquez, 2017 ), and working with multilingual learners (Lau, 2012 , 2016 ). These new directions for critical literacy, amongst others that may develop, reiterate and remind us of what educators who have been working in the field of critical literacy for some time have maintained (Comber, 2016 ; Janks, 2014 ; Luke, 2014 ; Vasquez, 2014b )—that there is no correct or universal model of critical literacy. Instead “how educators deploy the tools, attitudes, and philosophies is utterly contingent … upon students’ and teachers’ everyday relations of power, their lived problems and struggles” (Luke, 2014 , p. 29) and the ways in which teachers are able to navigate the (P)politics of the places and spaces in which their work unfolds. Janks insists that critical literacy is essential to the ongoing project of education across the curriculum (Janks, 2014 ). She notes,

in a perfect world in which social differences did not determine who gets access to resources and opportunity, we would still need critical literacy to help us read the texts that construct the politics of everyday life. In the actual world—where a 17-year-old boy sells one of his kidneys for an iPad; … where millions of people lack access to drinking water or sanitation—the list is endless—it is even more important that education enables young people to read both the word and the world critically. (Janks, 2010 , p. 349)

as one way to engage learners in powerful and pleasurable literacies that could contribute to creating a more critically informed and just world.

Further Reading

• Comber, B. (2013). Critical literacy in the early years: Emergence and sustenance in an age of accountability. In J. Larson & J. Marsh (Eds.), The SAGE Handbook of Early Childhood Literacy (pp. 587–601). London: SAGE.
• Comber, B. (2016). Literacy, place, and pedagogies of possibility . New York: Routledge.
• Dixon, K. (2010). Literacy, power, and the schooled body: Learning in time and space . New York: Routledge.
• Janks, H. (2010). Literacy and power . New York: Routledge.
• Share, J. (2009). Young children and critical media literacy. In D. Kellner & R. Hammer (Eds.), Media/Cultural Studies: Critical Approaches (pp. 126–151). New York: Peter Lang Publishers.
• Kamler, B. (2001). Relocating the personal: A critical writing pedagogy . New York: State University of New York Press.
• Lewison, M. , Leland, C. , & Harste, J. C. (2014). Creating critical classrooms: Reading and writing with an edge (2d ed.). New York: Routledge.
• Luke, Allan (2013). Regrounding critical literacy: Representation, facts and reality. In M. Hawkins (Ed.), Framing languages and literacies: Socially situated views and perspectives (pp. 136–148). Routledge: New York.
• Pahl, K. , & Rowsell, J. (2011). Artifactual critical literacy: A new perspective for literacy education. Berkeley Review of Education , 2 (2), 129–151.
• Vasquez, V. (2014). Negotiating critical literacies with young children: 10th anniversary edition . New York: Routledge-LEA.
• Zacher Pandya, J. , & Ávila, J. (Eds.). (2014). Moving critical literacies forward: A new look at praxis across contexts . New York: Routledge.
• Blommaert, J. (2013). Ethnography, superdiversity and linguistic landscapes chronicles of complexity . Clevedon, U.K.: Multilingual Matters.
• Campano, G. , Ghiso, M. P. , & Sánchez, L. (2013). “Nobody one knows the … amount of a person”: Elementary students critiquing dehumanization through organic critical literacies. Research in the Teaching of English , 48 (1), 97–124.
• Comber, B. (2001). Negotiating critical literacies . School Talk , 6 (3), 1–3.
• Comber, B. (2006). Pedagogy as work: Educating the next generation of literacy teachers. Pedagogies , 1 (1), 59–67.
• Comber, B. , & Nixon, H. (2014). Critical literacy across the curriculum: learning to read, question, and rewrite designs. In J. Zacher Pandya & J. Avila (Eds.), Moving critical literacies forward: A new look at praxis across contexts (pp. 83–97). New York: Routledge.
• Davies, B. (1993). Shards of glass: Children reading and writing beyond gendered identity . Sydney, Australia: Allen & Unwin.
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• Janks, H. (2003). Seeding change in South Africa: New literacies, new subjectivities, new futures. In B. Doecke , D. Homer , & H. Nixon (Eds.), English Teachers at Work (pp. 183–205). Kent Town, Australia: Wakefield Press in Association with the Australian Association for the Teaching of English.
• Janks, H. (2014). Critical literacy’s ongoing importance for education. Journal of Adolescent & Adult Literacy , 57 (5), 349–356. Newark, DE: International Reading Association.
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• Janks, H. , et al. (2013). Doing critical literacy: Texts and activities for students and teachers . New York: Routledge.
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• Ladson-Billings, G. (2003). Foreword. In S. Greene & D. Abt-Perkins (Eds.), Making race visible: Literacy research for cultural understanding (pp. vii–xi). New York: Teachers College Press.
• Lankshear, C. , & Knobel, M. (2004). Planning pedagogy for i-mode: From flogging to blogging via wi-fi. Published jointly in English in Australia , 139(February)/ Literacy Learning in the Middle Years , 12 (1), 78–102.
• Larson, J. , & Marsh, J. (2015 [2005]). Making literacy real: Theories and practices for learning and teaching . Thousand Oaks, CA: SAGE.
• Lau, S. M. C. (2012). Reconceptualizing critical literacy teaching in ESL classrooms. The Reading Teacher , 65 (5), 325–329.
• Lau, S. M. C. (2016). Language, identity, and emotionality: Exploring the potential of language portraits in preparing teachers for diverse learners. The New Educator , 12 (2), 147–170.
• Lo, M. M. , et al. (2012). Promoting New Literacies in Hong Kong Schools Project Report . Hong Kong: Quality Education Fund.
• Luke, A. (2000). Critical literacy in Australia: A matter of context and standpoint. Journal of Adolescent & Adult Literacy, 43 (5), 448–461.
• Luke, A. (2004). Two takes on the critical. In B. Norton & K. Toohey (Eds.), Critical pedagogies and language learning (pp. 21–29). Cambridge, U.K.: Cambridge University Press.
• Luke, A. (2013). Regrounding critical literacy: Representation, facts and reality. In M. Hawkins (Ed.), Framing languages and literacies: Socially situated views and perspectives . New York: Routledge.
• Luke, A. (2014). Defining critical literacy. In J. Zacher Pandya & J. Avila (Eds.), Moving critical literacies forward: A new look at praxis across contexts (pp. 19–31). New York & London: Routledge/Taylor & Francis Group.
• Luke, A. , & Freebody, P. (1999). Further notes in the four resource model. Practically Primary , 4 (2), 5–8.
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• Meacham, S. J. (2003). Literacy and street credibility: Plantations, prisons, and African American literacy from Frederick Douglass to Fifty Cent. Presentation at the Economic and Social Research Council Seminar Series Conference, Sheffied, United Kingdom.
• Mellor, B. , Patterson, A. , & O’Neill, M. (1987). Reading stories . Scarborough, WA: Chalkface Press.
• Mellor, B. , Patterson, A. , & O’Neill, M. (1991). Reading fictions . Scarborough, WA: Chalkface Press.
• Morgan, W. (1992). A post-structuralist English classroom: The example of Ned Kelly . Melbourne, Australia: The Victorian Association for the Teaching of English.
• Morgan, W. (1994). Ned Kelly reconstructed . Cambridge, U.K.: Cambridge University Press.
• Morgan, W. (1997). Critical literacy in the classroom: The art of the possible . New York: Routledge.
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• Nixon, H. (2003). New research literacies for contemporary research into literacy and new media? Reading Research Quarte rly , 38 (4), 407–413.
• Nixon, H. , & Comber, B. (2005). Behind the scenes: Making movies in early years classrooms. In J. Marsh (Ed.), Popular culture, media and digital literacies in early childhood (pp. 219–236). New York: Routledge.
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• Shannon, P. (1998). Broken promises: Reading instruction in 20th century America . South Hadley, MA: Bergin & Garvey.
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6 Common Leadership Styles — and How to Decide Which to Use When

• Rebecca Knight

Being a great leader means recognizing that different circumstances call for different approaches.

Research suggests that the most effective leaders adapt their style to different circumstances — be it a change in setting, a shift in organizational dynamics, or a turn in the business cycle. But what if you feel like you’re not equipped to take on a new and different leadership style — let alone more than one? In this article, the author outlines the six leadership styles Daniel Goleman first introduced in his 2000 HBR article, “Leadership That Gets Results,” and explains when to use each one. The good news is that personality is not destiny. Even if you’re naturally introverted or you tend to be driven by data and analysis rather than emotion, you can still learn how to adapt different leadership styles to organize, motivate, and direct your team.

Much has been written about common leadership styles and how to identify the right style for you, whether it’s transactional or transformational, bureaucratic or laissez-faire. But according to Daniel Goleman, a psychologist best known for his work on emotional intelligence, “Being a great leader means recognizing that different circumstances may call for different approaches.”

• RK Rebecca Knight is a journalist who writes about all things related to the changing nature of careers and the workplace. Her essays and reported stories have been featured in The Boston Globe, Business Insider, The New York Times, BBC, and The Christian Science Monitor. She was shortlisted as a Reuters Institute Fellow at Oxford University in 2023. Earlier in her career, she spent a decade as an editor and reporter at the Financial Times in New York, London, and Boston.

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Healthy living is a way to manage diabetes . To have a healthy lifestyle, take steps now to plan healthy meals and snacks, do physical activities, get enough sleep, and quit smoking or using tobacco products.

Healthy living may help keep your body’s blood pressure , cholesterol , and blood glucose level, also called blood sugar level, in the range your primary health care professional recommends. Your primary health care professional may be a doctor, a physician assistant, or a nurse practitioner. Healthy living may also help prevent or delay health problems  from diabetes that can affect your heart, kidneys, eyes, brain, and other parts of your body.

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Choose healthy foods and drinks

There is no right or wrong way to choose healthy foods and drinks that may help manage your diabetes. Healthy meal plans for people who have diabetes may include

• dairy or plant-based dairy products
• nonstarchy vegetables
• protein foods
• whole grains

Try to choose foods that include nutrients such as vitamins, calcium , fiber , and healthy fats . Also try to choose drinks with little or no added sugar , such as tap or bottled water, low-fat or non-fat milk, and unsweetened tea, coffee, or sparkling water.

Try to plan meals and snacks that have fewer

• foods high in saturated fat
• foods high in sodium, a mineral found in salt
• sugary foods , such as cookies and cakes, and sweet drinks, such as soda, juice, flavored coffee, and sports drinks

Your body turns carbohydrates , or carbs, from food into glucose, which can raise your blood glucose level. Some fruits, beans, and starchy vegetables—such as potatoes and corn—have more carbs than other foods. Keep carbs in mind when planning your meals.

You should also limit how much alcohol you drink. If you take insulin  or certain diabetes medicines , drinking alcohol can make your blood glucose level drop too low, which is called hypoglycemia . If you do drink alcohol, be sure to eat food when you drink and remember to check your blood glucose level after drinking. Talk with your health care team about your alcohol-drinking habits.

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Talk with your health care professional or health care team about when you should eat or drink. The best time to have meals and snacks may depend on

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• whether you have other health conditions or diseases

Ask your health care team if you should eat before, during, or after physical activity. Some diabetes medicines, such as sulfonylureas  or insulin, may make your blood glucose level drop too low during exercise or if you skip or delay a meal.

Plan how much to eat or drink

You may worry that having diabetes means giving up foods and drinks you enjoy. The good news is you can still have your favorite foods and drinks, but you might need to have them in smaller portions  or enjoy them less often.

For people who have diabetes, carb counting and the plate method are two common ways to plan how much to eat or drink. Talk with your health care professional or health care team to find a method that works for you.

Carb counting

Carbohydrate counting , or carb counting, means planning and keeping track of the amount of carbs you eat and drink in each meal or snack. Not all people with diabetes need to count carbs. However, if you take insulin, counting carbs can help you know how much insulin to take.

Plate method

The plate method helps you control portion sizes  without counting and measuring. This method divides a 9-inch plate into the following three sections to help you choose the types and amounts of foods to eat for each meal.

• Nonstarchy vegetables—such as leafy greens, peppers, carrots, or green beans—should make up half of your plate.
• Carb foods that are high in fiber—such as brown rice, whole grains, beans, or fruits—should make up one-quarter of your plate.
• Protein foods—such as lean meats, fish, dairy, or tofu or other soy products—should make up one quarter of your plate.

If you are not taking insulin, you may not need to count carbs when using the plate method.

Work with your health care team to create a meal plan that works for you. You may want to have a diabetes educator  or a registered dietitian  on your team. A registered dietitian can provide medical nutrition therapy , which includes counseling to help you create and follow a meal plan. Your health care team may be able to recommend other resources, such as a healthy lifestyle coach, to help you with making changes. Ask your health care team or your insurance company if your benefits include medical nutrition therapy or other diabetes care resources.

Talk with your health care professional before taking dietary supplements

There is no clear proof that specific foods, herbs, spices, or dietary supplements —such as vitamins or minerals—can help manage diabetes. Your health care professional may ask you to take vitamins or minerals if you can’t get enough from foods. Talk with your health care professional before you take any supplements, because some may cause side effects or affect how well your diabetes medicines work.

Research shows that regular physical activity helps people manage their diabetes and stay healthy. Benefits of physical activity may include

• lower blood glucose, blood pressure, and cholesterol levels
• better heart health
• healthier weight
• better mood and sleep
• better balance and memory

Talk with your health care professional before starting a new physical activity or changing how much physical activity you do. They may suggest types of activities based on your ability, schedule, meal plan, interests, and diabetes medicines. Your health care professional may also tell you the best times of day to be active or what to do if your blood glucose level goes out of the range recommended for you.

Do different types of physical activity

People with diabetes can be active, even if they take insulin or use technology such as insulin pumps .

Try to do different kinds of activities . While being more active may have more health benefits, any physical activity is better than none. Start slowly with activities you enjoy. You may be able to change your level of effort and try other activities over time. Having a friend or family member join you may help you stick to your routine.

The physical activities you do may need to be different if you are age 65 or older , are pregnant , or have a disability or health condition . Physical activities may also need to be different for children and teens . Ask your health care professional or health care team about activities that are safe for you.

Aerobic activities

Aerobic activities make you breathe harder and make your heart beat faster. You can try walking, dancing, wheelchair rolling, or swimming. Most adults should try to get at least 150 minutes of moderate-intensity physical activity each week. Aim to do 30 minutes a day on most days of the week. You don’t have to do all 30 minutes at one time. You can break up physical activity into small amounts during your day and still get the benefit. 1

Strength training or resistance training

Strength training or resistance training may make your muscles and bones stronger. You can try lifting weights or doing other exercises such as wall pushups or arm raises. Try to do this kind of training two times a week. 1

Balance and stretching activities

Balance and stretching activities may help you move better and have stronger muscles and bones. You may want to try standing on one leg or stretching your legs when sitting on the floor. Try to do these kinds of activities two or three times a week. 1

Some activities that need balance may be unsafe for people with nerve damage or vision problems caused by diabetes. Ask your health care professional or health care team about activities that are safe for you.

Stay safe during physical activity

Staying safe during physical activity is important. Here are some tips to keep in mind.

Drink liquids

Drinking liquids helps prevent dehydration , or the loss of too much water in your body. Drinking water is a way to stay hydrated. Sports drinks often have a lot of sugar and calories , and you don’t need them for most moderate physical activities.

Avoid low blood glucose

Check your blood glucose level before, during, and right after physical activity. Physical activity often lowers the level of glucose in your blood. Low blood glucose levels may last for hours or days after physical activity. You are most likely to have low blood glucose if you take insulin or some other diabetes medicines, such as sulfonylureas.

Ask your health care professional if you should take less insulin or eat carbs before, during, or after physical activity. Low blood glucose can be a serious medical emergency that must be treated right away. Take steps to protect yourself. You can learn how to treat low blood glucose , let other people know what to do if you need help, and use a medical alert bracelet.

Avoid high blood glucose and ketoacidosis

Taking less insulin before physical activity may help prevent low blood glucose, but it may also make you more likely to have high blood glucose. If your body does not have enough insulin, it can’t use glucose as a source of energy and will use fat instead. When your body uses fat for energy, your body makes chemicals called ketones .

High levels of ketones in your blood can lead to a condition called diabetic ketoacidosis (DKA) . DKA is a medical emergency that should be treated right away. DKA is most common in people with type 1 diabetes . Occasionally, DKA may affect people with type 2 diabetes  who have lost their ability to produce insulin. Ask your health care professional how much insulin you should take before physical activity, whether you need to test your urine for ketones, and what level of ketones is dangerous for you.

Take care of your feet

People with diabetes may have problems with their feet because high blood glucose levels can damage blood vessels and nerves. To help prevent foot problems, wear comfortable and supportive shoes and take care of your feet  before, during, and after physical activity.

If you have diabetes, managing your weight  may bring you several health benefits. Ask your health care professional or health care team if you are at a healthy weight  or if you should try to lose weight.

If you are an adult with overweight or obesity, work with your health care team to create a weight-loss plan. Losing 5% to 7% of your current weight may help you prevent or improve some health problems  and manage your blood glucose, cholesterol, and blood pressure levels. 2 If you are worried about your child’s weight  and they have diabetes, talk with their health care professional before your child starts a new weight-loss plan.

You may be able to reach and maintain a healthy weight by

• following a healthy meal plan
• consuming fewer calories
• being physically active
• getting 7 to 8 hours of sleep each night 3

If you have type 2 diabetes, your health care professional may recommend diabetes medicines that may help you lose weight.

Online tools such as the Body Weight Planner  may help you create eating and physical activity plans. You may want to talk with your health care professional about other options for managing your weight, including joining a weight-loss program  that can provide helpful information, support, and behavioral or lifestyle counseling. These options may have a cost, so make sure to check the details of the programs.

Your health care professional may recommend weight-loss surgery  if you aren’t able to reach a healthy weight with meal planning, physical activity, and taking diabetes medicines that help with weight loss.

If you are pregnant , trying to lose weight may not be healthy. However, you should ask your health care professional whether it makes sense to monitor or limit your weight gain during pregnancy.

Both diabetes and smoking —including using tobacco products and e-cigarettes—cause your blood vessels to narrow. Both diabetes and smoking increase your risk of having a heart attack or stroke , nerve damage , kidney disease , eye disease , or amputation . Secondhand smoke can also affect the health of your family or others who live with you.

If you smoke or use other tobacco products, stop. Ask for help . You don’t have to do it alone.

Feeling stressed, sad, or angry can be common for people with diabetes. Managing diabetes or learning to cope with new information about your health can be hard. People with chronic illnesses such as diabetes may develop anxiety or other mental health conditions .

Learn healthy ways to lower your stress , and ask for help from your health care team or a mental health professional. While it may be uncomfortable to talk about your feelings, finding a health care professional whom you trust and want to talk with may help you

• lower your feelings of stress, depression, or anxiety
• manage problems sleeping or remembering things
• see how diabetes affects your family, school, work, or financial situation

Ask your health care team for mental health resources for people with diabetes.

Sleeping too much or too little may raise your blood glucose levels. Your sleep habits may also affect your mental health and vice versa. People with diabetes and overweight or obesity can also have other health conditions that affect sleep, such as sleep apnea , which can raise your blood pressure and risk of heart disease.

NIDDK conducts and supports clinical trials in many diseases and conditions, including diabetes. The trials look to find new ways to prevent, detect, or treat disease and improve quality of life.

What are clinical trials for healthy living with diabetes?

Clinical trials—and other types of clinical studies —are part of medical research and involve people like you. When you volunteer to take part in a clinical study, you help health care professionals and researchers learn more about disease and improve health care for people in the future.

Researchers are studying many aspects of healthy living for people with diabetes, such as

• how changing when you eat may affect body weight and metabolism
• how less access to healthy foods may affect diabetes management, other health problems, and risk of dying
• whether low-carbohydrate meal plans can help lower blood glucose levels
• which diabetes medicines are more likely to help people lose weight

Find out if clinical trials are right for you .

Watch a video of NIDDK Director Dr. Griffin P. Rodgers explaining the importance of participating in clinical trials.

What clinical trials for healthy living with diabetes are looking for participants?

You can view a filtered list of clinical studies on healthy living with diabetes that are federally funded, open, and recruiting at www.ClinicalTrials.gov . You can expand or narrow the list to include clinical studies from industry, universities, and individuals; however, the National Institutes of Health does not review these studies and cannot ensure they are safe for you. Always talk with your primary health care professional before you participate in a clinical study.

This content is provided as a service of the National Institute of Diabetes and Digestive and Kidney Diseases (NIDDK), part of the National Institutes of Health. NIDDK translates and disseminates research findings to increase knowledge and understanding about health and disease among patients, health professionals, and the public. Content produced by NIDDK is carefully reviewed by NIDDK scientists and other experts.

NIDDK would like to thank: Elizabeth M. Venditti, Ph.D., University of Pittsburgh School of Medicine.

The Palgrave Handbook of Critical Theory pp 349–365 Cite as

What Does It Mean To Be Critical? On Literary and Social Critique in Walter Benjamin

• Nathan Ross 3  
• First Online: 21 January 2017

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Part of the book series: Political Philosophy and Public Purpose ((POPHPUPU))

If critical theory is to claim its place in philosophy as not merely an attitude or a set of alliances, but also as a coherent philosophy, then what is necessary most of all is to specify the nature of what it means to be critical in a manner that is both methodically concrete and original to this movement. This chapter proposes turning to the early and middle writings of Walter Benjamin in order to give such a formulation. The concept of critique or criticism ( Kritik ) points toward the inner core of early critical theory’s development because it cuts across two of the central concerns of the first generation of critical theory: art criticism and social critique. Walter Benjamin’s work has an especially strong significance in helping us understand the entwinement between these two dimensions of the concept of critique. This is because, the author argues, critique is ultimately for Benjamin an epistemological category that cuts across both the reception of art and the participation in political life.

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In German, there is merely one word that can be translated as either critique or criticism: Kritik . In light of this, I employ these two terms as synonyms. The term Kritik gains much of its meaning in German philosophy from the way in which successive generations of philosophers redefine the same term in order to combine older resonances with new ones.

I am indebted to the work of Lijster ( 2012 ). The present chapter represents, in some sense, an effort to combine my own prior approach to this problem with some insights gained from Lijster. For my prior approach, see Ross ( 2015b ). Specifically, I combine reading of critique as directed against mythology with my own prior argument that the concept of critique is inherently set up in opposition to instrumental and capitalist modes of thought.

Benjamin introduces the notion of monad in his arguably most important methodological text, the ‘Epistemo-critical Prologue’ to Benjamin ( 2009 ). The term is also adopted by Adorno in Aesthetic Theory as a way to examine the relation between artwork and social whole. See Adorno ( 2003a ; 15).

As Rebecca Comay writes, Benjamin sees a connection between the modern concept of criticism and the commodification of objects of experience: ‘The Enlightenment project of evaluative critique had drawn its secret energy from the field of commodity exchange.’ (Comay 2004 ; 140) Benjamin thus understands the Romantic concept of critique as a pushback against this kind of commodification.

This logic of dissolution, progression and sublation between art forms in the Romantic theory places them in a kind of unacknowledged proximity to the aesthetic philosophy of Hegel, who also thought of all other arts as ‘sublated’ into poetry, and poetry as sublated into prose (Comay 2004 ; 142).

For a discussion of how this dissertation shaped Benjamin’s subsequent work, see Eiland and Jennings ( 2014 ; 108). In addition, I go into more depth on this in Ross ( 2015b ). See also Comay ( 2004 ; 140).

He also makes a similar formulation in a letter to Christian Range from around the same time: ‘My definition is: criticism is the mortification of the works. Not the intensification of consciousness in them (that is Romantic!), but their colonization by knowledge’ (Benjamin 2004 ; 389).

A work might be seen as ‘uncriticizable’ in the sense of the cliché phrase: poetry is what cannot be translated. That is, art is construed as the abyss of critical insight, in which any attempt to interpret results in detracting from the ineffable richness of the work. Benjamin associates this view of art and the art critic with Goethe, whom he contrasts to the Romantics view that works exist for the sake of criticism (Benjamin 2004 ; 179).

As Eiland and Jennings write: ‘The task of criticism is the differentiation of truth from myth, or rather the purging and clarification of the mythic element so as to purge the true’ (Eiland and Jennings 2014 ; 166).

For a classic study of this relationship, see Buck-Morss ( 1977 ). And for a series of essays on aspects of this relationship, see Ross ( 2015c ).

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Buck-Morss, Susan. 1977. The origin of negative dialectics . New York: The Free Press.

Comay, Rebecca. 2004. Benjamin and the ambiguities of romanticism. In The Cambridge companion to Walter Benjamin , ed. David Ferris. Cambridge: Cambridge University Press.

Eiland, Howard, and Michael Jennings. 2014. Walter Benjamin: A critical life . Cambridge: Harvard University Press.

Hanssen, Beatrice. 2000. Critique of violence: Between post-structuralism and critical theory . New York: Continuum.

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Mendietta, Eduardo. 2015. The jargon of ontology and the critique of language: Benjamin, Adorno and philosophy’s motherless tongue. In The Aesthetic Ground of Critical Theory , ed. Nathan Ross. Latham: Rowman and Littlefield.

Ross, Allison. 2015a. Walter Benjamin’s critique of the category of aesthetic form. In The aesthetic ground of critical theory , ed. Nathan Ross. Latham: Rowman and Littlefield.

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Ross, N. (2017). What Does It Mean To Be Critical? On Literary and Social Critique in Walter Benjamin. In: Thompson, M. (eds) The Palgrave Handbook of Critical Theory. Political Philosophy and Public Purpose. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-55801-5_17

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