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This manuscript argues that there is an intimate connection between a "critical" ethnographer's personal history and the data collected. The author traces elements in his personal life, such as school, religion, immigration and forms of discrimination, and connects dominant values within the above to the various studies he has conducted over the last decade. The author reflects back on how he may have unconsciously been seeing the everyday experiences of subjects he was studying as a reflection of his own personal experiences at various times in his life - all which relate to forms of institutional and cultural political resistance. The author argues that the educational Left can only be caught in a theoretical and cynical "catch 22" logic if the interpretation of "critical data" remain at the structural level. Moments of joy and emancipatory possibility , the author maintains, becomes a possibility particularly when the critical ethnographer's personal voice is entered into the whole ethnographic picture. That in mind, the author argues that school change on any level of liberation can only occur when the researcher and researched can attain a level of intersubjective compromise, where both their personal voices and relationships to structure are better understood.

A nonrepressive standpoint toward the natural habitat is crucially needed to reverse the developing trend toward ecological problems. The old reality of abundance is rapidly being supplanted by a new reality of scarcity, & critical theory must be revised to meet exigencies created by this change in the ecological sphere. The theories of J. Habermas which encompass empirico-analytic sciences in their relation to technical human interest in control are criticized with reference to ecological imperatives. Habermas' conviction of the necessity to control nature is questioned in that man & nature actually exist as one; the unity does not lend itself to a controller/controlled dichotomy. Ecological science must not be viewed as a manipulative force designed to dominate; a more holistic view must be adopted in which the nature/human relationship is honored. The natural sciences & techniques of advanced societies must be ecologically formulated. Ideals of freedom, liberation, & autonomy prove amenable to an ecological frame of reference: "social & natural emancipation codetermine each other"; however, the choice between domination & emancipation must be made by nature as well as by man. C. Grindle.

This paper analyses the extent to which aging has been overlooked by 'critical criminology'. The notion of 'aging' is introduced and the paper argues that there are strong conceptual insights from another discipline that Critical Criminology should learn epistemic and ontological lessons: Critical Gerontology, One can portend that there are three key theoretical approaches within the paradigm of 'Critical Gerontology': 'political economy of old age'; 'feminist gerontology'; and 'postmodern gerontology'. The invisibility of criminological perspectives is explicitly missing when one considers older people and crime. We can begin, however, by questioning what 'critical criminology' can be defined as and map out some of its leading theoretical approaches: left idealism; left realism; and culture of crime control. Ultimately, the paper highlights how insights from critical gerontology to critical gerontology opens up dialogue with older people and aging issues – a silent issue for too long.