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Journal articles on the topic 'Autoethnographies'

Author: Grafiati

Published: 10 January 2023

Last updated: 28 January 2023

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1

Pithouse-Morgan, Kathleen, Inbanathan Naicker, and Daisy Pillay. "“Knowing What It Is like”: Dialoguing with Multiculturalism and Equity Through Collective Poetic Autoethnographic Inquiry." International Journal of Multicultural Education 19, no. 1 (2017): 125. http://dx.doi.org/10.18251/ijme.v19i1.1255.

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We offer an account of how we, a research team of three South African academics, have dialogued with multiculturalism and equity through collective poetic autoethnographic inquiry. The focus of the article is on our learning through reading and responding to published autoethnographies by three other South African academics. We share our learning about how poetry and dialogue can facilitate a generative entanglement with autoethnographies written by others. The article highlights the promise of collective poetic autoethnographic inquiry for opening up spaces for dialoguing with multiculturalis

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2

TURNER, LYDIA. "Creating Autoethnographies." Journal of Psychiatric and Mental Health Nursing 18, no. 2 (2011): e1-e2. http://dx.doi.org/10.1111/j.1365-2850.2010.01619.x.

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3

McCormack, David. "Creating autoethnographies." British Journal of Guidance & Counselling 40, no. 2 (2012): 182–84. http://dx.doi.org/10.1080/03069885.2012.653186.

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4

Adams, Tony E. "Critical Autoethnography, Education, and a Call for Forgiveness." International Journal of Multicultural Education 19, no. 1 (2017): 79. http://dx.doi.org/10.18251/ijme.v19i1.1387.

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If critical autoethnographers identify and attempt to remedy personal/cultural offenses, then they should also discuss how to live with individuals— themselves included—who have been complicit in and/or committed these offenses. One way critical autoethnographers can do so is through the concept of forgiveness. In this article, I first describe characteristics of forgiveness and establish relationships between forgiveness and critical autoethnography. I then offer three brief critical autoethnographies, each of which illustrates offenses I have experienced in educational contexts.

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5

Kacperczyk, Anna. "Rozum czy emocje? O odmianach autoetnografii oraz epistemologicznych przepaściach i pomostach między nimi." Kultura i Społeczeństwo 61, no. 3 (2017): 127–48. http://dx.doi.org/10.35757/kis.2017.61.3.8.

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In this article, the author discusses the limits of analytical and evocative autoethnography as described by the creators of these concepts and by scholars who embark autoethnographic projects. The author attempts to answer the question of whether it is possible to move freely between the fields of analytic autoethnography and evocative autoethnography. Can rechercher freely combine analytical and evocative motifs within the framework of the autoethnographies he create? What are the fundamental differences between these approaches? What indicates the analyticality or the suggestiveness of the

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6

Luckett, Sharrell D., Audrey Edwards, and Megan J. Stewart. "A Performative Memoric Investigation of YoungGiftedandFat." Departures in Critical Qualitative Research 5, no. 1 (2016): 51–62. http://dx.doi.org/10.1525/dcqr.2016.5.1.51.

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In 2013, Sharrell D. Luckett formed the Performance Studies & Arts Research Collective, which encourages members to explore their identities through the arts. Around this time, Audrey Edwards and Megan J. Stewart—both African American females and Collective members—became interested in autoethnography, and Luckett invited them to study closely with her. In this performative essay, Luckett, Edwards, and Stewart implicitly highlight various power negotiations enacted as professor/student, actress/stage manager, actress/assistant director, and mentor/mentee, while all working on their own aut

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Lapadat, Judith C. "Bloggers on FIRE Performing Identity and Building Community: Considerations for Cyber-Autoethnography." International Review of Qualitative Research 13, no. 3 (2020): 332–50. http://dx.doi.org/10.1177/1940844720939847.

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As a research approach, autoethnography has revolutionized qualitative inquiry. To date, most autoethnographies represent the lives of academics and are published in the research press for a small audience of other academics. However, in the digital world, a subset of blogs has emerged in which the self-narratives are substantially similar to autoethnographies in content, quality, and level of social commentary, but with a broader scope and audience. For example, FIRE bloggers write about how they are striving to reach the goal of Financial Independence and Early Retirement (FIRE). They share

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8

McMahon, Jenny, and Kerry McGannon. "Re-Immersing Into Elite Swimming Culture: A Meta-Autoethnography by a Former Elite Swimmer." Sociology of Sport Journal 34, no. 3 (2017): 223–34. http://dx.doi.org/10.1123/ssj.2016-0134.

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This paper presents two meta-autoethnographies written by a former elite swimmer. In the first metaautoethnography, the swimmer revealed doubts in relation to details, emotions and inner-thoughts that she had included in her historical autoethnographic work. As a means of sorting and pondering these tensions and uncertainties, the swimmer explored cultural re-immersion as a possible additional element in the metaautoethnographic process. The second meta-autoethnography centers on the swimmer’s re-immersion into elite swimming culture. It was revealed how cultural re-immersion enabled the swimm

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9

Barrett, Elizabeth. "Tied to the worldly work of writing: Parent as ethnographer." Journal of Intellectual Disabilities 23, no. 2 (2017): 190–202. http://dx.doi.org/10.1177/1744629517741008.

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Parent narratives have contributed to ethnographic accounts of the lives of children with autism, but there are fewer examples of parents producing their own autoethnographies. This article explores the affordances of an online blog for enabling a parent of a child with autism to produce a written record of practice which may be considered ‘autoethnographic’. Richardson’s framework for ethnography as Creative Analytic Process (CAP) is applied to extracts from a blog post in order to consider its contribution, reflexivity, aesthetic merit and impact. The article addresses the methodological and

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10

Candler, Catherine, Randa Mikeska, Kendall Lacy, Nancy Elliott, and Audrey Huddleston. "Autoethnographies of Reading as an Occupation." Open Journal of Occupational Therapy 9, no. 1 (2021): 1–12. http://dx.doi.org/10.15453/2168-6408.1718.

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11

Bridgens, Ruth. "Book review: Tessa Muncey, Creating Autoethnographies." Qualitative Research 12, no. 5 (2012): 595. http://dx.doi.org/10.1177/1468794111436153.

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12

Boje, David, and Jo A. Tyler. "Story and Narrative Noticing: Workaholism Autoethnographies." Journal of Business Ethics 84, S2 (2008): 173–94. http://dx.doi.org/10.1007/s10551-008-9702-7.

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13

Hager, Tamar, Rela Mazali, and Tuffaha Saba. "Telltale Maps." International Review of Qualitative Research 3, no. 1 (2010): 45–65. http://dx.doi.org/10.1525/irqr.2010.3.1.45.

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This article will present a compound tool for raising consciousness and nurturing resistance, comprising both cognitive maps and autoethnographies. Termed “autoethnographic mapping” by the authors, this tool has been highly effective in work with a dialogue group of Palestinian and Jewish students in Israel. It has played a central role in uncovering power structures, tracing the details of their concrete embodiment in the individual lives of students. Providing non-standard insights into how continued conflict informs individual lives, this composite tool has changed its practitioners' sense

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14

Bañez, Allen M. "Book Review: Spirituality in higher education: Autoethnographies." Christian Education Journal: Research on Educational Ministry 10, no. 1 (2013): 223–26. http://dx.doi.org/10.1177/073989131301000133.

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Boyer, Susan J. "Book Review: Spirituality in Higher Education: Autoethnographies." Journal of Education and Christian Belief 17, no. 1 (2013): 141–42. http://dx.doi.org/10.1177/205699711301700116.

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Findlay-Walsh, Iain. "Sonic Autoethnographies: Personal listening as compositional context." Organised Sound 23, no. 1 (2017): 121–30. http://dx.doi.org/10.1017/s1355771817000371.

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This article discusses a range of self-reflexive tendencies in field recording, soundscape composition and studio production, and explores examples of sonic practices and works in which the personal listening experiences of the composer are a key contextual and compositional element. As broad areas for discussion, particular attention is given tosoundscape composition as self-narrative(exploring the representation of the recordist in soundscape works) and toproducing the hyperreal and the liminal(considering spatial characteristics of contemporary auditory experience and their consequences for

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17

Muzanenhamo, Penelope. "Black Scholarship: Autoethnographies and Epistemic (in)Justice." Discourses on Culture 18, no. 1 (2022): 79–87. http://dx.doi.org/10.2478/doc-2022-0007.

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18

Morawski, Cynthia M., and Stephanie Irwin. "Remembering What Their Bodies Can't Forget." International Review of Qualitative Research 4, no. 3 (2011): 225–38. http://dx.doi.org/10.1525/irqr.2011.4.3.225.

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Each year, hundreds of thousands of women's bodies come under the knife of unjust and unwarranted gynecological and obstetrical procedures that leave them with an ongoing legacy of life-altering symptoms. Using the resolution scrapbook—a reflective and multimodal chronicling of a distressing event, two women come together to compose and share autoethnographies of their own harrowing experiences—an uninformed and unnesssary ovarectomy and an unanaesthetized caesarean. Although the move from private to public spaces in the examination of their lives was a difficult task, they recognized that as

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19

Wigg-Stevenson, Natalie. "You Don’t Look Like a Baptist Minister: An Autoethnographic Retrieval of ‘Women’s Experience’ as an Analytic Category for Feminist Theology." Feminist Theology 25, no. 2 (2017): 182–97. http://dx.doi.org/10.1177/0966735016673261.

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This article constructs and deploys a set of autoethnographic narratives from the author’s experience as a Baptist minister to critically retrieve the category of ‘women’s experience’ for feminist theological construction. Autoethnography, as a response to the crisis of representation in the Humanities, uses personal narratives of the self to reveal, critique and transform wider cultural trends. It therefore provides helpful tools for analysing, critiquing and transforming theological thought and practice. Following the article’s methodological sections, the constructive sections use the craft

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20

Diversi, Marcelo, and Claudio Moreira. "Performing Betweener Autoethnographies Against Persistent Us/Them Essentializing." Qualitative Inquiry 22, no. 7 (2016): 581–87. http://dx.doi.org/10.1177/1077800415617208.

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21

Pierce, Joy. "Book Review: Autoethnography as Method and Creating Autoethnographies." Qualitative Health Research 22, no. 2 (2012): 285–87. http://dx.doi.org/10.1177/1049732311417978.

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22

Gregory, David. "Spirituality in Higher Education: Autoethnographies (review)." Review of Higher Education 36, no. 1 (2012): 128–29. http://dx.doi.org/10.1353/rhe.2012.0056.

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23

Reed-Danahay, Deborah. "Sites of Memory: Women's Autoethnographies from Rural France." Biography 25, no. 1 (2002): 95–109. http://dx.doi.org/10.1353/bio.2002.0012.

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24

Anderson, Bissie, and Santhosh Kumar Putta. "Introduction: #TogetherApart: Mediatization, (Inter)subjectivity and Sociality at a Time of Pandemic." Networking Knowledge: Journal of the MeCCSA Postgraduate Network 14, no. 1 (2021): 1–8. http://dx.doi.org/10.31165/nk.2021.141.663.

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This special issue features 12 contributions by early career scholars and artists dealing with the role of mediatization in the COVID-19 pandemic conjuncture. Themes such as mediated intimacy and sociality, pandemic ideology, politicians’ curated authenticity and discursive constructions of self, and playbour and resistance in digital games are examined in five original articles, while three autoethnographic contributions explore the concepts of mediated presence, collectivity, contemplative community, loneliness and relationality. The autoethnographies – in the form of short film, collage and

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25

Popli, Ritika. "Writing with Grief." Journal of Autoethnography 3, no. 3 (2022): 341–51. http://dx.doi.org/10.1525/joae.2022.3.3.341.

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In three episodic moments related to my father’s passing, through an autoethnographic voice I describe how grief is performed in a North Indian Punjabi household. Adding to existing autoethnographies on death and grief, I hope this essay encourages critical and empathetic consideration of how grief is observed in a distinct cultural context. Often in South Asia, grief is neither cultivated nor narrativized; instead, it has an ominous silence surrounding it. Grief is expected to be lived with but is rarely spoken or written about. There is often no script available on how to live with grief. He

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26

Blount-Hill, Kwan-Lamar. "Writing Another as Other." Decolonization of Criminology and Justice 3, no. 1 (2021): 92–102. http://dx.doi.org/10.24135/dcj.v3i1.30.

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Autoethnographies such as Ajil and Blount-Hill’s (2020) in DCJ, 2(1), which demonstrate the disempowerment suffered by the othered at the hands of colonial systems are valuable contributions to decolonial literature. Still, as the othered gain in status, privilege, and power, narrative provides a worthy method of analyzing the othered and powerful.

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27

Carozza, Linda, and Steve Gennaro. "Teaching with Compassion: Autoethnographies from the front lines of e-learning." Journal of e-learning Research 1, no. 1 (2021): 1–10. http://dx.doi.org/10.33422/jelr.v1i1.49.

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In 2020 the landscape of teaching in higher education was forced to change given a global pandemic. As a result there were/are inevitable shifts in how course instructors develop and deliver their courses, as well as how they connect with students. Remote, or distance, learning is not a new phenomenon, and e-learning has been delivered across different institutions of higher education for approximately twenty years. However, scholarship in distance learning is dated and the empirical literature in digital pedagogy has gaps when it comes to best practices for teaching and learning in an online

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28

Makwembere, Sandra, Obert Matarirano, and Nobert Rangarirai Jere. "Lecturer Autoethnographies of Adjusting to Online Student Interactions during COVID-19." Research in Social Sciences and Technology 6, no. 2 (2021): 148–68. http://dx.doi.org/10.46303/ressat.2021.16.

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In 2020, the COVID-19 pandemic pushed South African historically disadvantaged institutions, that had not yet reached advanced levels of technology use in teaching and learning, to find immediate solutions to salvage the disrupted academic year. Interactions with students, which had predominantly been face-to-face, shifted to various online platforms for lecturers to adopt emergency remote teaching approaches. Most of the lecturers were unprepared or incapacitated to make the shift to online environment. Studies have looked at the online teaching and learning experiences of students and lectur

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Bell, Deanne, Hugo Canham, Urmitapa Dutta, and Jesica Siham Fernández. "Retrospective Autoethnographies: A Call for Decolonial Imaginings for the New University." Qualitative Inquiry 26, no. 7 (2019): 849–59. http://dx.doi.org/10.1177/1077800419857743.

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In this article, we present “retrospective autoethnographies” as a methodology for decolonial inquiry/intervention in the context of neoliberal settings, specifically the university. Autoethnography represents that epistemic and methodological space where the personal intersects with the political, historical, and cultural to critique everyday power structures. Instead of inserting the autobiographical past into the present, we write of our present and our desire for a utopian future to begin to create an image of the New University. Together, as people raised in the postcolony and within colo

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Grant, Alec, and Susan Young. "Troubling Tolichism in Several Voices." Journal of Autoethnography 3, no. 1 (2022): 103–17. http://dx.doi.org/10.1525/joae.2022.3.1.103.

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This article is dialogic. Several voices engage together from the loci of embodied, relational, and textual standpoints. Tacitly informed by the voices of friends, colleagues, and respected others, the first and second authors have a conversation with and between themselves, and with readers. This is conducted around the presence of a boxed-text voice, written more formally and rhetorically by the first author. The main story is the authors’ critical reaction to selected aspects of the “Tolichist” voice. This voice is regarded as promoting epistemic violence toward critical and creative analyt

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31

Bochner, Arthur P. "On first-person narrative scholarship." Narrative Inquiry 22, no. 1 (2012): 155–64. http://dx.doi.org/10.1075/ni.22.1.10boc.

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Social science writing can be construed as a form of discourse that puts meaning into motion. This article reviews the cultural conditions that inspired the burgeoning interest in autoethnography, the kinds of truth to which it aspires, and the opportunities it opens to invite readers into conversation with the possibilities of happiness in the presence of human suffering. Autoethnographies attempt to make social science something more than an end in itself.

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32

Stevens, Dannelle D., Rajendra Chetty, Tamara Bertrand Jones, Addisalem Yallew, and Kerryn Butler-Henderson. "Doctoral supervision and COVID-19: Autoethnographies from four faculty across three continents." Journal of University Teaching and Learning Practice 18, no. 5 (2021): 90–107. http://dx.doi.org/10.53761/1.18.5.6.

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Doctoral students represent the fresh and creative intellectuals needed to address the many social, economic, political, health care, and education disparities that have been highlighted by the 2020 pandemic. Our work as doctoral student supervisors could not be more central nor vital than it was at the beginning of, during, and following the pandemic. Written during the pandemic of 2020, the purpose of this paper was to describe how four faculty from three continents navigated their relationships with doctoral students in the research and dissertation phase of their doctoral programs. Using a

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33

HANDLER, RICHARD. "Some not-so-hidden injuries of class: Autoethnographies of U.S. social mobility." American Ethnologist 41, no. 3 (2014): 585–89. http://dx.doi.org/10.1111/amet.12099.

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34

Pidduck, J. "QUEER KINSHIP AND AMBIVALENCE: Video Autoethnographies by Jean Carlomusto and Richard Fung." GLQ: A Journal of Lesbian and Gay Studies 15, no. 3 (2009): 441–68. http://dx.doi.org/10.1215/10642684-2008-031.

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35

Ryu, Jee Yeon. "I Wish, I Wonder, and Everything I Like: Living Stories of Piano Teaching and Learning With Young Children." LEARNing Landscapes 11, no. 2 (2018): 319–30. http://dx.doi.org/10.36510/learnland.v11i2.965.

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The purpose of my inquiry is to learn more about how young children learn to play the piano through examining my own teaching practice. By using autoethnography as a creative nonfictional form of storytelling, I illustrate my learning journey in search for joyful and meaningful ways of exploring music and piano playing with young beginner students. In writing stories about my learning experiences as a piano teacher, I discuss the importance, value, and need for piano teachers’ autoethnographies.

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36

Diversi, Marcelo, and Claudio Moreira. "Autoethnography Manifesto." International Review of Qualitative Research 10, no. 1 (2017): 39–43. http://dx.doi.org/10.1525/irqr.2017.10.1.39.

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We write about betweener autoethnographies in this manifesto. We see autoethnography as a way of knowing that has the potential to examine social justice, systems of oppression, and neocolonialism from our encounters with experiences lived in-between identities and worlds. We see life lived in between fixed identities and social categories as a common human experience, and as such, as places where we can expand the circle of Us while also decreasing notions of Them and Other.

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37

Bloch, Stefano. "For Autoethnographies of Displacement Beyond Gentrification: The Body as Archive, Memory as Data." Annals of the American Association of Geographers 112, no. 3 (2021): 706–14. http://dx.doi.org/10.1080/24694452.2021.1985952.

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38

Hughes, Sherick, and George Noblit. "Meta-ethnography of autoethnographies: a worked example of the method using educational studies." Ethnography and Education 12, no. 2 (2016): 211–27. http://dx.doi.org/10.1080/17457823.2016.1216322.

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LeBlanc, Sarah Symonds, Elizabeth Spradley, Heather Olson Beal, Lauren Burrow, and Chrissy Cross. "Being Dr. Mom and/or Mom, Ph.D.: Autoethnographies of MotherScholaring during COVID‐19." New Horizons in Adult Education and Human Resource Development 34, no. 3 (2022): 28–39. http://dx.doi.org/10.1002/nha3.20360.

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40

Tervahartiala, Marika. "To Draw the Line." Research in Arts and Education 2021, no. 4 (2021): 83–116. http://dx.doi.org/10.54916/rae.119473.

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Drawing (a non-human entity) and a human researcher-drawer offer a caring visual-verbal research exploration about drawn care and care for Drawing aspart of ongoing research. The artistic research is a combination of scholarly drawing, drawn bi-directional autoethnographies created in inseparable coop-eration with an emergent agent: Drawing. The researcher searches for ways to care for her co-researcher Drawing and reader in the text and in/with/bydrawing. The words and visuals in this article aim to complement and compliment each other; their open-endedness mirroring the process[es] of not- a

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41

Launius, Christie. "Goode, J., ed. (2019) Clever Girls: Autoethnographies of Class, Gender, and Ethnicity. Palgrave Macmillan." Journal of Working-Class Studies 6, no. 1 (2021): 116–17. http://dx.doi.org/10.13001/jwcs.v6i1.6453.

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42

Blair, Jeremy Michael. "Animated Autoethnographies: Stop Motion Animation as a Tool for Self-Inquiry and Personal Evaluation." Art Education 67, no. 2 (2014): 6–13. http://dx.doi.org/10.1080/00043125.2014.11519259.

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43

Esping, Amber. "Autoethnography and Existentialism: The Conceptual Contributions of Viktor Frankl." Journal of Phenomenological Psychology 41, no. 2 (2010): 201–15. http://dx.doi.org/10.1163/156916210x532126.

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AbstractThe author introduces the existential psychology of the Austrian psychiatrist and Holocaust survivor Viktor Frankl (1905‐1997). The article describes several theoretical ideas and perceptual metaphors derived from Frankl’s scholarship that make it useful as a philosophical and historical underpinning for the practice of autoethnography. Frankl asserted that each individual’s disposition (natural talents and limitations), situation (external circumstances), and position (freely chosen attitude toward disposition and situation) work together to create a uniquely valuable and incommutable

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Moreno Pellejero, Ariadna. "Flowing Bodies: Autoethnographies of Desire in "Christmas on Earth", "Fuses" and "Je, tu, il, elle"." Comparative Cinema 9, no. 16 (2021): 112–33. http://dx.doi.org/10.31009/cc.2021.v9.i16.07.

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This article explores how three women filmmakers express their ways of understanding and experiencing pleasure, based on a comparative study of Christmas on Earth (Barbara Rubin, 1963), Fuses (Carolee Schneemann, 1964–67) and Je, tu, il, elle (Chantal Akerman, 1974). By filming the subculture to which they belong or presenting themselves in the sexual act in a way that emulates ritual, these filmmakers recognize their own sexuality in opposition to the model that relegates the woman to the role of muse. Drawing on Artaud’s concept of ritual and his “Body without Organs,” this analysis posits t

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45

Hernández-Saca, David, and Mercedes Adell Cannon. "Interrogating disability epistemologies: towards collective dis/ability intersectional emotional, affective and spiritual autoethnographies for healing." International Journal of Qualitative Studies in Education 32, no. 3 (2019): 243–62. http://dx.doi.org/10.1080/09518398.2019.1576944.

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46

Prout, Ryan. "Cradling the Nation: Asha Miró's Autoethnographies, Discourses of International Adoption, and the Construction of Spanishness." Bulletin of Spanish Studies 86, no. 4 (2009): 493–512. http://dx.doi.org/10.1080/14753820902938019.

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47

Tamashiro, Roy. "Planetary Consciousness, Witnessing the Inhuman, and Transformative Learning: Insights from Peace Pilgrimage Oral Histories and Autoethnographies." Religions 9, no. 5 (2018): 148. http://dx.doi.org/10.3390/rel9050148.

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48

Song, Ah-Young. "Critical Media Literacies in the Twenty-First Century: Writing Autoethnographies, Making Connections, and Creating Virtual Identities." Journal of Media Literacy Education 9, no. 1 (2017): 64–78. http://dx.doi.org/10.23860/jmle-2017-9-1-5.

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49

Wood, Craig. "Review: Betweener Autoethnographies: A Path towards Social Justice, by Marcelo Diversi and Claudio Moreira." Journal of Autoethnography 3, no. 2 (2022): 272–76. http://dx.doi.org/10.1525/joae.2022.3.2.272.

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50

Mayer, Claude-Hélène, and Michelle May. "Of being a container through role definitions." Journal of Organizational Ethnography 7, no. 3 (2018): 373–87. http://dx.doi.org/10.1108/joe-10-2017-0052.

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Purpose The purpose of this paper is to reflect critically on the roles that women leaders in higher education institutions (HEIs) take on. Therefore, a systems psychodynamic view is used from a theoretical stance, while an autoethnographical methodology is applied to provide an in-depth emic view of, and reflections on, women leaders’ roles in the described context. Design/methodology/approach The study draws on the authors’ personal and organisational autoethnographical experiences as women leaders in HEIs in South Africa. Two women of different background reflect on their roles, and on beco

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