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The importance of autoethnography
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Overview of autoethnographic research
Hayano (1979) first introduced the term “auto-ethnography” in response to his questions around the issue of how people could create ethnographies of their own cultures, but the extent of its relevance and application only arose in the coming years. This relevance was due to the shift away from canonical forms of research that were “author evacuated texts” (Sparkes, 2000, p. 22) towards a more personalised approach. This was a direct echo of the post-modern movement burgeoning at the time, which questioned the scientific paradigm that qualitative research was subjected to. Rather autoethnographies “are highly personalized accounts that draw upon the experience of the author/researcher for the purposes of extending sociological understanding” (Sparkes, 2000, p. 21).
This approach, which combines aspects of ethnography and autobiography (Ellis et al., 2011), found legitimacy based in the postmodern critique of how the mediums of scientific research - its lexicon and paradigm – constrained the findings of a study (Krizek, 1998; Kuhn, 2012) or as Richardson (2000) puts it “form and content are inseparable” (p. 923). In that way scientific research’s goal of pure objectivity is challenged as unattainable.
Often a paradigm developed for one set of phenomena is ambiguous in its
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Within this existential consideration, Richardson (2000) finds autoethnography as a writing style - combining the readable style of autobiography into the ethnographic approach - which may produce something that will make it off the shelf. If relevant research is what is intended to be produced, then its readability must be a primary
I began a study of autobiography and memoir writing several years ago. Recently I discovered two poets who believe that recording one’s place in history is integral to their art. Carol Muske and Joy Harjo are renowned poets who explore the intricacies of self in regards to cultural and historical place. Muske specifically addresses the poetics of women poets, while Harjo addresses the poetics of minority, specifically Native American, writers. Both poets emphasize the autobiographical nature of poetry. Muske and Harjo regard the self as integral to their art. In this representation of self, Muske and Harjo discuss the importance of truth-telling testimony and history in their poetics. Muske says, “…testimony exists to confront a world beyond the self and the drama of the self, even the world of silence—or the unanswerable…” (Muske 16).
I keep my journal hidden; the script, the drawings, the color, the weight of the paper, contents I hope never to be experienced by another. My journal is intensely personal, temporal and exposed. When opening the leather bound formality of Alice Williamson's journal a framework of meaning is presupposed by the reader's own feelings concerning the medium. Reading someone else's diary can be, and is for myself, an voyeuristic invasion of space. The act of reading makes the private and personal into public. Yet, for Alice Williamson and many other female journalists of the Civil War period, the journal was creating a public memory of the hardship that would be sustained when read by others. The knowledge of the outside reader reading of your life was as important as the exercise of recording for one's self; creating a sense of sentimentality connecting people through emotions. (Arnold)
Toronto: Bantam Books, 1987. Print. The. Peterson, Linda H. "'The Feelings and Claims of Little People: Heroic Missionary Memoirs, Domestic(ated) Spiritual Autobiography, and Jane Eyre: An Autobiography." Traditions of Victorian Women's Autobiography: The Poetics and Politics of Life Writing.
The type of research conducted often depends on the epistemology of the researcher. Epistemology is considered the justification of knowledge; it is about the relationship between the researcher, knowledge, and how knowledge is created (Carter...
According to Robert M. Emerson and colleagues, reflexivity is a method in which the ethnographer is aware that his/her writing choices are shaped to acknowledge the ethnographers presence in the culture being studied. Thus, while writing and analyzing fieldnotes, the ethnographer-as-author grows increasingly aware of his role and responsibility in telling the story of the people being he/[she] studied; for in writing he/[she] re-presents their everyday world[1]. By taking the ethnographers presence in consideration, the ethnography becomes more than a mere piece of text. In the process of writing his/her analyzes of a culture, the ethnographer is constantly reminded that his work is to understand a realm of reality. In the following I will discuss the approach Dorinne K. Kondo and Renato Rosaldo use in writing their reflective ethnography.
Authors are frequently categorized in some ways by the particular era they are writing in. This often gives a sense of what message the speaker is trying to relay, and the context in which the author is writing. Addressing the issue of self identity through this context allows a
I emphasize here the collusion between all parties involved, for it is important to recognize the ways in which informmants are also actors and agents, and that the negotiation of reality that takes place in the doing of ethnography involves complex and shifting relations of power in which the ethnographrapher acts and is also acted upon. (Kondo 75)
Anthropologists conduct fieldwork by studying people, their behaviours, and their culture. This is done in the field by actively striving to interpret and understand the world from the perspective of those studied (Powdermaker, 1968, Keesing 1981). Anthropological participant-observation includes a “deep immersion into the life of a people” (Keesing, 1981 p.16) with an aim to produce an ethnography that accurately details the experience in a holistic and valuable style (Powdermaker, 1968, Keesing 1981). Generally, full participation in a culture is thought to reduce the interference the researcher has on the behaviour of the informants (Seymour- Smith, 1986). Participant-observation is still widely used by anthropologists as it offers deeply insightful real world accounts which are difficult to achieve using other methods (Seymour-Smith, 1986, Li,
Lyotard questioned the authority of all self-validating theoretical frameworks that were used to legitimize science. He argued that researchers should study the world in its fragmentary state, examining each distinct fragment, rather than creating meta-theories to explain observed cultural phenomenon and argued for the creation of new, temporally appropriate, modes of expression which questions the implied authority of traditional theoretical and methodological constructs (1984). Derrida (1976) questioned the relationship of text and author, challenging the dominance of the latter over the former, offering deconstructionism as an answer to the problem of authorship and interpretation of texts. Clifford (1988) viewed the accepted ethnographic authority as being derived from the privileging of “participant observation” as evidence of the authenticity of the text; the author having gone there, observed the event, and which he objectively reported as fact on his return. Nichols writes: “mobility and travel no longer serve as a symbol for the expansion of one’s moral framework, the discovery of cultural relativity, the heroics of salvage ethnography, the indulgences of secret desires in strange place…movement and travel no longer legitimate, ironically the subjects’ right to disembodied speech, disembodied but master (italics in original text) narratives and mythologies in which the corporeal “I” who speaks dissolves itself in a disembodied, depersonalized, institutional speech ...
When speaker Brené Brown was about to give a talk, the event coordinator struggled with calling her a “researcher,” saying that people might not want to come because they would think she was “boring and irrelevant.” Instead, she wanted to call her a “storyteller” since she thought Brene´Brown’s story-telling abilities were a highpoint. Brown’s academic insecurity was not satisfied in simply being called a “storyteller.” She decided her qualitative research was, in actuality, collecting stories and concluded, stories, were “data with a soul.” She then embraced the title “Researcher-Story-teller,” which combined her unique abilities (Brown, 2010). Building our own personal brand is a combination of strengths; its “what makes us
Within scientific research there is always a strong debate between those that prefer quantitative methods and those who prefer qualitative ones. proponents of quantitative methods have built the standards in experimental research and in researches performed on a large number of subjects and which use sampling criteria and statistical analysis techniques. On the other side, the qualitative method uses procedures of qualitative nature both at the level of collecting the data as well as the level of analyzing them (Tagliapietra, Trifan, Raineri & Lis, 2009). The gathering data procedures include: interviews, group discussions, observations, journals; while the analysis procedures include coding, categorizations and systematic confrontation between the categories and their dimensions. Such research is often defined as an explorative one, opposite to “classical” scientific research aiming to confirm / disconfirm initial hypothesis. Among the qualitative methods used in the scientific research we can list: Focus Group, Speech Analysis, Conversation Analysis, Grounded Theory and Phenomenological Interpretative Analysis (Tagliapietra, Trifan, Raineri & Lis, 2009).
James P. Spradley (1979) described the insider approach to understanding culture as "a quiet revolution" among the social sciences (p. iii). Cultural anthropologists, however, have long emphasized the importance of the ethnographic method, an approach to understanding a different culture through participation, observation, the use of key informants, and interviews. Cultural anthropologists have employed the ethnographic method in an attempt to surmount several formidable cultural questions: How can one understand another's culture? How can culture be qualitatively and quantitatively assessed? What aspects of a culture make it unique and which connect it to other cultures? If ethnographies can provide answers to these difficult questions, then Spradley has correctly identified this method as revolutionary.
Using the author’s field research I felt that many of them tried to enter their situation as an outsider looking in as most researchers do. Given time most of them were able to some what be accepted into their social surroundings. No matter what role or relationship the researchers developed along the way they still had to make choices to would affect their data in different ways. They just had to pick the correct approach and apply it. Finally all stories proclaimed different discussions of social science by using different forms of "objectivity" and "subjectivity."
...es of the other participants, nor did it jeopardized the validity of the data collected and conclusions reached. This field experience certainly allowed the observer to begin to draw preliminary connections to her personal research interest based on what was learned about covert observation, note taking, ethnography study, and qualitative research.
Shaffir, W. (1986). In the Field: An Introduction to Field Research/Ethnographic Research: A Guide to General Conduct (Book). Sociology of Health & Illness, 8 (2).