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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 multiculturalism and equity.

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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 autoethnographic text? For whom and what are such divisions necessary? These considerations correspond to the practical problems appearing in the application of the autoethnographic approach in contemporary social research.

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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 autoethnographies, and while working collectively on Luckett's autoethnographic performance: YoungGiftedandFat.

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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 detailed accounts of their financial circumstances, personal stories, strategies, and social insights. Through an analysis of FIRE blog texts, I examine digital presentation and performance of identity, relational aspects of online communication, and strategies these bloggers and their followers use to create community. The success of bloggers in bringing together people around the world to form communities with shared aims points to possibilities for how cyber-autoethnographers might broaden the reach of autoethnography while also building a collaborative sense of agency to accomplish personal and political goals. My interest in this cyber-community is theoretical, but intersects with challenges I have grappled with in my personal transition to retirement.

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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 swimmer to better reflect on her historical autoethnographic work by providing a more conscientized, rational and reflexive voice. This research highlights how cultural re-immersion should be considered as an additional element in the metaautoethnographic process as it benefits both the author and also audience.

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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 ethical implications of reconceptualizing parents as researchers and the potential contribution of new writing platforms to the development of auto/ethnography.

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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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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 of self and identity. The paper analyzes four instances of autoethnographic mapping, demonstrating the practitioners' unfolding critical reflection on aspects of power in their personal lives and their emerging individual resistance to its dictates. Framed by the college course occasioning extended meetings between students from groups embroiled in political conflict, the process allowed meaningful exchanges and a growing solidarity between participants.

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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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16

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 sonic practice). The discussion then focuses on the specific application of autoethnographic research methods to the practice and the understanding of soundscape composition. Compositional strategies employed in two recent pieces by the author are considered in detail. The aim of this discussion is to link autoethnography to specific ideas about sound and listening, and to some tendencies in field recording, soundscape composition and studio production, while also providing context for the discussion of the author’s own practice and works. In drawing together this range of ideas, methods and work, sonic autoethnography is aligned with an emerging discourse around reflexive, embodied sound work.

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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 autoethnographers, this decision was an essential one to help in the ongoing fight for women and future generations to take back informed control of their bodies via the comfort of mutual company, the prospect of support, and the hope of empowerment via their own voices.

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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 crafted autoethnographies to re-frame Rowan Williams’s vision for how church and world co-constitute each other towards God’s just ends. Whereas Williams argues that this co-constitution occurs through processes of interactive transformative judgment, the feminist theological understanding argued for here founds the process instead on interactive, transformative grace.

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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 poetry vignettes, respectively – add a personal experiential layer to the broader themes. To generate (mediated) interpersonal dialogue, two artists/academics engage deeply with the autoethographies, further reflecting on the themes explored therein. The issue concludes with an interview with Professor Andreas Hepp, of the University of Bremen, who comments on the contributions and reflects on the role of “deep mediatization” in the pandemic world.

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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. Hence, in lieu of an absent script, I write through the grief to depict how I experienced and, in turn, coped with it. I write about grief in three sections: the intervention of the State and bureaucratic processes, family rituals and customs, and food habits. My goal in this essay is to offer an opportunity to reflect on how grief is performed, on father–daughter relationships, and on adjusting to life after death of a loved one.

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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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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 format. This paper highlights the importance of teaching with compassion as it fosters better relationships between instructors and students and helps to build community in learning environments. Relationships facilitate learning, and this is especially important in strained times - such as a higher concentration of online teaching and learning due to a pandemic. The notion of compassionate teaching is described. Using self ethnography and drawing on examples from their own course experiences, the authors present what has worked well in delivering small and large courses online. In particular, the first half of the paper focuses on backward course design, multimedia, accessibility, and forward/backward extensions. The latter half of the paper describes strategies embedded in a course and their positive effects for instructors and learners.

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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 lecturers during the COVID-19 pandemic but very few have taken an autoethographic approach to their inquiry and situated experiences in historically disadvantaged institutions. In this article, as lecturers, we use autoethnographies to provide an account of adjusting to interacting with students online during national lockdowns at a historically disadvantaged institution. The Social Cognitive Theory (SCT) was applied to guide the study. This reflexive approach is valuable, as it captures professional encounters and reflections needed to understand the effects of rapid changes to teaching and learning in response to the pandemic. Given the education disparities that already existed between South African higher education institutions before COVID-19, the article contributes to the discourse on how historically disadvantaged institutions can advance higher standards of teaching and learning to serve students better. Our reflections point to the personal, technical and structural challenges of maintaining regular online interaction. Our findings show that different approaches and techniques were applied to adjust to virtual teaching and learning. As teaching and learning methodologies have the potential to ingrain social inequalities, we made recommendations on how to improve online interactions with students from historically disadvantaged contexts.

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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 coloniality, we begin at the negative affect as neoliberal universities invisibilize, surveil, audit, and discipline—but then, we strive to imagine a New University characterized by radical hope, doing so alongside student movements pushing for decolonizing the university. This article is envisioned as an exhortation for a decolonial intervention of radically dreaming the New University into place.

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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 analytical autoethnographers, in the areas of relational ethics and methodology. The other related—back, subsidiary, and implicit—stories emerging include alienation from the insidious cultural backdrop of patriarchy and misogyny; two conceptions of “autonomy”; the development of a neophyte critical autoethnographer; colonization and resistance; the bifurcation of assumptions about autoethnographic writing; and the importance of philosophy for autoethnographic scholarship. The article ends in a meta-reflexive exchange between both authors about its content.

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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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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 common set of prompts, four faculty members each wrote an autoethnography of our experience as doctoral student supervisors. Even though our basic advising philosophies and contexts were quite different, we learned about the possibility and power of resilience, empathy, and mentoring online. Our findings imply that new online practices could be closely examined and retained after the pandemic to expand the reach, depth and impact of doctoral education.

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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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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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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- and[un]knowing in/with/by Drawing.

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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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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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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 individual perspective. This incommutability suggests that the value of autoethnographic social science is based on the opportunities derived from the particular, not the general. Frankl’s work also demonstrates that transsubjectivity is best facilitated when several autoethnographers take advantage of their unique combinations of disposition, situation and position rather than when a single autoethnographer tries to move into multiple positions simultaneously. Psychologists who publish autoethnography may find Frankl’s ideas and metaphors useful for conceptualizing and defending their own scholarship.

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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 the possibility of the concept of “flowing bodies,” referring to bodies in motion that affirm their own pleasure, andproposes to describe the three films explored here as “autoethnographies of desire.”

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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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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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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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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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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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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 becoming “containers” for certain issues within the described context over a period of time. Findings The autoethnographies show the roles women leaders take on within the organisations and how this relates to becoming a container for issues and underlying anxieties and fears that arise within the South African higher education system. The women leaders take on roles which contain fear and insecurities with regard to racial belonging, segregation and inclusion, national belonging, gendered roles, marginalisation and connection through self and others, authority and decision making. Research limitations/implications The study is limited to autoethnographic experience descriptions of two academic women working in post-apartheid South African HEIs. Practical implications Presenting the self-described roles of two academics, the paper provides a critical perspective on issues of racialised and gendered roles, marginalisation and inclusion, authority and decision making, workplace stereotyping, gendering and racism, and thereby increases awareness about the impact of roles within the system’s context. Originality/value Presenting the self-described roles of two academics, the paper provides a critical perspective on issues of racialised and gendered roles, marginalisation and inclusion, authority and decision making, workplace stereotyping, gendering and racism, and thereby increases awareness about the impact of roles within the system’s context.

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