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15 Mar 15
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Autoethnography is a form of self-reflection and writing that explores the researcher's personal experience and connects this autobiographical story to wider cultural, political, and social meanings and understandings.
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autoethnography focuses on the writer's subjective experience rather than, or in interaction with, the beliefs and practices of others.
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In embracing personal thoughts, feelings, stories, and observations as a way of understanding the social context they are studying, autoethnographers are also shedding light on their total interaction with that setting by making their every emotion and thought visible to the reader.
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Autoethnographers, therefore, tend to reject the concept of social research as an objective and neutral knowledge produced by scientific methods, which can be characterized and achieved by detachment of the researcher from the researched. Autoethnography, in this regard, is a critical “response to the alienating effects on both researchers and audiences of impersonal, passionless, abstract claims of truth generated by such research practices and clothed in exclusionary scientific discourse” (Ellingson & Ellis, 2008, p. 450).
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Also, doing autoethnographic work, many researchers attempt to more fully realize the idea of reflexivity by which the researcher can be aware of his/her role in and relationship to the research. An autoethnography is a reflexive account of one's own experiences situated in culture.In other words, in addition to describing and looking critically at one's own experience, an autoethnography is also a cultural practice.
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18 Jun 14
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Autoethnography is a form of self-reflection and writing that explores the researcher's personal experience and connects this autobiographical story to wider cultural, political, and social meanings and understandings.[1][2] It differs from ethnography —a qualitative research method in which a researcher uses participant observation and interviews in order to gain a deeper understanding of a group's culture— in that autoethnography focuses on the writer's subjective experience rather than, or in interaction with, the beliefs and practices of others.
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The spread of autoethnography into other fields is also growing, and a recent special issue of the journal Culture and Organization (Volume 13, Issue 3, Summer 2007) explores the idea of organizational autoethnography.
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Autoethnography is also used in film as a variant of the standard documentary film. It differs from the traditional documentary film, in that its subject is the filmmaker himself or herself. An autoethnography typically relates the life experiences and thoughts, views and beliefs of the filmmaker, and as such it is often considered to be rife with bias and image manipulation. Unlike other documentaries, autoethnographies do not usually make a claim of objectivity. An important text on autoethnography in filmmaking is Catherine Russell's Experimental Ethnography: The Work of Film in the Age of Video (Duke UP, 1999)
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01 Jun 14
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10 Apr 14
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autoethnographical works grounded in interpretive parad
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11 Mar 14
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19 Feb 14
Peter Lahiff"Autoethnography is a form of self-reflection and writing that explores the researcher's personal experience and connects this autobiographical story to wider cultural, political, and social meanings and understandings. It differs from ethnography -a qualitative research method in which a researcher uses participant observation and interviews in order to gain a deeper understanding of a group's culture- in that autoethnography focuses on the writer's subjective experience rather than, or in interaction with, the beliefs and practices of others. As a form of self-reflective writing, autoethnography is widely used in performance studies, as a method in living educational research and English."
concepts autoethnography ethnography anthropology self-reflection ubjective experience education
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01 Feb 13
Charlotte PierceAutoethnography is a form of self-reflection and writing that explores the researcher's personal experience and connects this autobiographical story to wider cultural, political, and social meanings and understandings.[1][2] It differs from ethnography —a qualitative research method in which a researcher uses participant observation and interviews in order to gain a deeper understanding of a group's culture— in that autoethnography focuses on the writer's subjective experience rather than, or in interaction with, the beliefs and practices of others. As a form of self-reflective writing, autoethnography is widely used in performance studies and English.
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31 Jan 13
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20 Nov 12
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08 Mar 12
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11 Nov 11
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Autoethnography
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16 Sep 11
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31 Mar 11
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08 Dec 10
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28 Nov 10
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An autoethnography is a reflexive account of one's own experiences situated in culture
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, an autoethnography is also a cultural accounting.
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Stacy Holman Jones wrote an article entitled "(M)othering loss: Telling adoption stories, telling performativity"(Text and Performance Quarterly 2005, 25, 113-35) where she talks about her own experiences with infertility and adoption as they are linked to cultural attitudes about transnational adoption, adoption, infertility, and how we talk about these issues at different moments in time
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attempt to more fully realize the ideal of reflexivity
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opposite of hypothesis-driven, or positivist, research. It differs from traditional ethnography as practiced by anthropologists and sociologists in that it embraces and foregrounds the researcher's subjectivity
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“the way narrative inquiry illuminates the social and theoretical contexts in which position our inquires”
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opposite of hypothesis-driven, or positivist, research. It differs from traditional ethnography as practiced by anthropologists and sociologists in that it embraces and foregrounds the researcher's subjectivity
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efines resonance as “the sense of commonality existing between an audience member’s life-experience and [. . .] the teller’s narrative” (32).
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18 Nov 10
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28 Jun 10
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24 Jun 10
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17 May 10
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10 Jun 09
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18 Feb 08
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in autoethnography the researcher becomes the primary participant/subject of the research
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The benefits of autoethnography are the ways in which research of such a personal nature might give us insight into problems often overlooked in culture--issues such as the nature of identity, race, sexuality, child abuse, eating disorders, life in academia, and the like. In addition to helping the researcher make sense of his or her individual experience, autoethnographies are political in nature as they engage their readers in important political issues and often ask us to consider things, or do things differently.
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embracing personal thoughts, feelings, stories, and observations as a way of understanding the social context they are studying, these researchers are also shedding light on their total interaction with that setting by making their every emotion and thought visible to the reader.
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Anthropologist Deborah Reed-Danahay, for example, stresses that autoethnography is a postmodernist construct:
The concept of autoethnography…synthesizes both a postmodern ethnography, in which the realist conventions and objective observer position of standard ethnography have been called into question, and a postmodern autobiography, in which the notion of the coherent, individual self has been similarly called into question
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Some qualitative researchers have expressed their concerns about the worth and validity of autoethnography
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autoethnography includes direct (and participant) observation of daily behavior; unearthing of local beliefs and perception and recording of life history (e.g. kinship, education, etc.); and in-depth interviewing:
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An autoethography is a reflexive account of one's own experiences situated in culture
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rather than a portrait of the Other (person, group, culture), the difference is that the researcher is constructing a portrait of the self
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In generating an autoethnographic work, most researchers attempt to more fully realize the ideal of reflexivity, which is the idea that the researcher needs to be aware of his or her role as a researcher
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25 Jun 07
ken ."Autoethnography is a recognised qualitative social research method where the researcher documents (graph) her or his own (auto) ethnic background and social history (ethnos). As a variation of conventional ethnography it has its roots in anthropology
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