This qualitative self-study explores my teaching practice. Three months of on-going daily critical reflections on past and present experiences related to my teaching resulted in 26 written documents illuminating memories, thoughts, feelings, insights, and epiphanies. Data collection strategies included narrative writing, dialogue with a mentor, and engagement in contemplative practices, such as Yoga, meditation, and mindfulness. The main purpose of this study was to explore, learn, and develop a core teacher identity and teaching practice while addressing two main research questions: how am I authentic in my teaching practice; and how might engaging in self-study contribute to my authenticity as a teacher? I used Cranton and Carusetta’s research, specifically referring to “Authenticity in Teaching” (2004a) and “Developing Authenticity as a Transformative Process” (2004b) to guide this study and analyze my findings. Results revealed the various ways in which I practice authenticity in my teaching and that my engagement in on-going critical reflection through self-study contributed to my authenticity as a teacher. / Thesis (Master, Education) -- Queen's University, 2012-08-20 21:01:28.498

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As a psychotherapist, my work with thousands of clients over the last two decades has illuminated a theme––when there is a misalignment between one’s values and beliefs and one’s lived experience, dis-ease, discomfort, dissonance and self-alienation take hold. The corollary often being true: An authentic life––living closely aligned with one’s beliefs and values––promotes experiences of health and happiness. Psychological research supports the notion that well-being and happiness are products of living authentically (Brown, Ryan, Laguardia, & Rawsthorne, 2005; Kernis & Goldman, 2006; Wood, Linley, Maltby, Baliousis, & Joseph, 2008). This qualitative hermeneutic phenomenological study was a response to my curiosity about the practice of living an aligned life and answered the overarching question: “What is the experience of the conscious practice of authenticity?” with the sub-question: “How does the conscious practice of authenticity relate to transformative learning?” Relevant literature is reviewed in the areas of transformative learning, authenticity, and complexity thinking: particularly the quality of emergence represented in the methodological orientation of the hermeneutic circle. Data collection strategies including interviews, an experiential component of “in the moment” recording, researcher field notes in the form of a commonplace book, and a web-based forum, as well as close readings of relevant literature. Data interpretation was based on a six stage integrative and creative hermeneutic analysis (adapted from Ajjiwa & Higgs, 2007). The stages of interpretation were (1) immersion, (2) understanding, (3) abstraction, (4) synthesis and theme development, (5) illumination and illustration of the phenomenon, (6) integration and critique. The research findings introduced the terms querencia (home or source in a person) and querencetic living (living from one’s inner source or knowing). The findings indicate that querencetic living generates wellness, happiness and peace and is comprised of four parts: 1) knowing our querencia (values, beliefs, needs, feelings), 2) being attuned to our querencia, 3) trusting our knowing/not knowing/changing knowing and 4) enacting our querencia through voice and action. The nature of our querencia is emergent (ever-changing and fluid) where our relationship to our querencia (being attuned, trusting and enacting) is unbending. / Thesis (Ph.D, Education) -- Queen's University, 2014-05-29 11:15:55.339

The link between heritage and hospitality dates back hundreds of years. However, there are no firm rules that manage this old relationship. The research tackles the concept of ‘heritage hospitality’ as a new concept; which represents a managed heritage-hospitality link through the application of traditional heritage and traditional hospitality in hotels. This study addresses the relationship between heritage and hospitality at selected hotels in Siwa oasis in Egypt. Relationships between indigenous peoples and hotels, heritage and hospitality, hotels and heritage tourism, the possibility of applying the ‘heritage hospitality’ concept and the present status of heritage application in Siwan hotels were explored to achieve the research goal of providing a balance between commercialization and authenticity in hospitality. Field observations, a questionnaire survey, key informant interviews, and a focus group discussion were conducted in Siwa from October 2, 2010 to October 21, 2010. The present status of heritage application in Siwan hotels has been documented in this study. Although Siwa oasis is rich in both cultural and natural heritage, Siwan hotels utilize only one aspect of the cultural heritage: tangible cultural heritage. Thus, Siwan hotel operators may invest more in quality heritage presentation in order to contribute to the preservation of Siwan heritage and to earn more money. Authenticity is important to the enhancement of the link between heritage and hospitality. However, it is necessary to combine both old and modern practices in a balanced approach. This research contributes to practice and to conceptual and empirical understanding of heritage-hospitality nexus and, hopefully, will inspire more research on balancing authenticity and commercialization in hotels, particularly in developing countries like Egypt.

This dissertation explores Aristotle's concept of human flourishing, or eudaimonia, through the lens of the flourishing self. Connections will be made with Heidegger's concept of authenticity, as seen through the lens of authentic selfhood. It is argued that there is some type of authenticity or self-appropriation already present in Aristotle's ethical thought. For both thinkers, however, the particularized self is subsumed into a type of universality--the universality of excellence or care. / McAnulty College and Graduate School of Liberal Arts / Philosophy / PhD / Dissertation

Thesis (Ph.D.)--Tufts University, 2002. / Adviser: Lee Edelman. Submitted to the Dept. of English. Includes bibliographical references (leaves 197-212). Access restricted to members of the Tufts University community. Also available via the World Wide Web;

Thesis (Ph.D.)--York University, 2006. Graduate Programme in Sociology. / Typescript. Includes bibliographical references (leaves 237-244). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR19843

Thesis (Ph. D.)--University of Melbourne, 1996. / Typescript (photocopy). Includes bibliographical references.

Brewing has a long history in this country--first making an appearance in 1620 with the landing of the Pilgrims at Plymouth Rock in Massachusetts. Today, beers can be easily categorized into one of two types: 1) industrial, and 2) craft. The focus of this paper is on this second type, the "craft beer" and the so-called "renaissance" it experienced during the 1980s. In 1983, there were only 43 operating breweries in the United States--today there are over 3,000 (Brewers Association, 2014). The resource- partitioning model, established within the organizational ecology field, has been used to explain this rapid growth (Carol & Swaminathan, 2000). However, of particular interest to me, are the reasons for why craft breweries are so appealing to consumers. Pulling from literatures in Urban, Cultural, and Economic Sociology, I argue that the key characteristic that has allowed craft breweries to experience such success is their apparent "authenticity" (Zukin, 2010; Brown-Saracino, 2007; Peterson & Anand, 2004; Sherman, 2007). To date, the majority of analyses focused on "authenticity" have centered its creation within the realm of production (Johnston & Baumann, 2007). It is true that craft breweries cultivate a sense of "authenticity" based on their location, as well as the well curated image they project within their own space. However, I argue that it is through the consumption experience, in which both producers and consumers play a crucial role, that craft breweries are able to further cultivate this "authentic" image, as well as hold onto it (Jones et al., 2005; Sherman, 2007). The idea that "authenticity" is not only found within the realm of production, but also consumption (such as at coffee shops and restaurants), has been explored by sociologists such as Richard Lloyd and Sharon Zukin (Lloyd, 2006; Zukin, 2011). It is my intent to explore the ways in which this is the case at breweries, as well as the variables, such as space and place, that contribute to the experience of "authenticity."

The last half of the twentieth century into the twenty-first century, in the West, has been referred to as postmodern. Postmodernity represents a stage in a society after having passed through a nihilism, itself produced by the universal commodification inherent in late stage capitalism. Here we explore the progress of devaluation through Adorno’s negative dialects to ascertain the potential for truth and authenticity in the object. Informing Adorno’s negative dialectics, were Kant, Hegel, and Marx. Through their dialectics, Adorno postulated the effect of commodities, as objects, within the first part of the 20th century, and how the lack of potential for truth and freedom in these objects anticipated the nihilism of both the late capitalism period, into the postmodern period. This nihilism itself, was anticipated by Nietzsche. Further, this entire focus on and influence of commodities on the individual, from the early twentieth century to the present is referred to as the commodity structure and itself can be equated to Heidegger’s falling prey. Once the subject has had the valuation or meaning of their lives stripped via this universal commodification of the commodity structure, this paper will argue through the works of Heidegger and Nietzsche and the role of the aesthetic, only then can the subject in the postmodern period reclaim qua participation in one’s own becoming towards both truth and authenticity, as well as freedom.