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Autoethnography, personal narrative, reflexivity
... Autoethnography is an approach that weaves together elements of autobiography with the methods of ethnography, which allows for an introspective examination of personal and social experiences (Ellis et al. 2011). According to Ellis and Bochner (2000), autoethnography encourages individuals to "think with [their] story instead of about it" (p. 735). ...
This study aimed to explore the developmental journey of an emergent language teacher educator (LTE) as she navigated the construction of her identity and enactment of her agency in the context of virtual teacher training sessions. Through personal reflections across a 3‐year period, the author unpacks her transition from a dependent LTE, who was reliant on relational agency, to an independent LTE, who now exercises professional individual agency. Furthermore, this development has evolved from uncritical to critical LTE identity and agency, which emphasize the roles of adaptability and context sensitivity in LTEs' educational practice. Moreover, the findings highlight the dynamic interplay among personal experiences, professional contexts, and collaboration with colleagues in shaping LTE identity and agency. This research contributes valuable insights for preparing and supporting emergent LTEs. It emphasizes the importance of critical reflection and collaboration in promoting effective teacher education practices.
... The concepts such as 'liberation', 'identity baggage', 'domestic', etc. are therefore to be read more as words having everyday usage and less as words used in social science concepts. Although, autoethnography has a legacy of challenging the canonical ways of representing others and part of the movement writing culture that questioned the representational aspects of the traditional ethnography, this study in particular has no intention to use autoethnography as an alternative tool, let alone challenging the traditional methods (Ellis and Bochner, 2000;Clifford and Marcus, 1986). Rather, this study, as one will understand, has used autoethnography because of three reasons. ...
The study documents and compares experiences of two different ‘subjects’ regarding an overtly masculine space for intoxication, famously known and frequently mentioned in Bengali literary tradition as “Khalashitola.” The first author, being a woman, married to the family since 2016 which runs the business of the shop for more than a hundred years now, has an everyday experience of living adjacent to that masculine space and encountering the same in her own way. While, she lives inside the sphere of the ‘domestic’, she goes through the ‘liminal’ space of the footpath and shop premises of Khalashitola where the intoxicated masculine bodies are deep into their alcoholic slumber. She has to navigate through them while they remain onlookers through the car window throwing jibes which are a mix of alcohol and an attraction towards opposite sex and class. The second author, who has frequented this place quite often as a customer, became an insider of the space and yet an outsider to the world of a woman as the first author is living through. We document our mutually exclusive experiences centering around the space. We argue that the experiences of the sight, smell, and different dimensions of the space has a deep gendered connotation which are culturally learned, experienced and lived out.
... This type of research can include our anecdotes, which can resemble our lived experiences during the pandemic. Autoethnography offers a way to make a positive difference in both your life and the wider world (Ellis & Bochner, 2000). As Méndez (2013) stated, "The aim of autoethnography is to recreate the researcher's experience reflexively, aiming at making a connection to the reader which can help him or her to think and reflect about his or her own experiences" (p. ...
... This type of research can include our anecdotes, which can resemble our lived experiences during the pandemic. Autoethnography offers a way to make a positive difference in both your life and the wider world (Ellis & Bochner, 2000). As Méndez (2013) stated, "The aim of autoethnography is to recreate the researcher's experience reflexively, aiming at making a connection to the reader which can help him or her to think and reflect about his or her own experiences" (p. ...
This autoethnographic study examines the benefits of engaging in various international projects and foreign exchange programs during and after emergencies. International projects and foreign exchange programs are taken as educators' initiatives and professional practices to foster learners' and their growth via an online connection. This research study has presented the personal experiences of an English language teacher's involvement in foreign exchange programs and international projects with global educators to flourish teacher professional development. The anecdotes and lived experiences of an English language teacher are depicted in the form of narratives that enrich the self-data of the researcher. The study explores the benefits of engaging in international projects and foreign exchange programs to promote global collaboration and communication and establish rapport with educators and learners worldwide. Similarly, it shows the significance of fostering 21st-century skills, such as critical thinking, creativity, digital literacy, language learning, and cultural understanding, and promoting the professional growth of a language teacher during and after the pandemic. This article analyzes the first author's autoethnographic transformative experiences during and after COVID-19. Therefore, the first-person pronoun I represents his stories. At the same time, the role of the second and third authors was supervising his thesis, reading and rereading the article, reviewing, rewriting, editing, and finally submitting and addressing the review comments from the journal. Due to the methodological constraint, we will use the pronoun 'I' in the forecasting statement of the introduction. However, to develop and conceptualize the methodological tool as autoethnography, both the first author, Sujeet Karki, and the third author, Rajesh Sapkota, of the article have contributed.
... The qualitative and comparative research project The Cultural Experience of International Students analyses 50 biographical narratives written by international master students. Prompted by in-depth interviews, I collected partial autobiographies-autoethnographies (autoethnography being the description of self as seen within another culture, Ellis and Bochner 2000). Participants in the research were a group of 25 international master students at the University of Helsinki (Finland, representing Northern Europe) and 25 at the University of Florence (Italy, representing Southern Europe). ...
Through analysis of 50 autoethnographies I interpret international students’ imaginaries of Italy-Florence (South Europe), Finland-Helsinki (North Europe) and what can be called “the cosmopolitan elsewhere”. International students’ imaginary of Finland-Helsinki is very slight; that of Italy-Florence is richer and variously articulated: media images and narratives shape students’ expectations before their arrival in the host country. The Finland-Helsinki country profile is instead associated with a vague idea of Northern Europe and often confused with Scandinavia. The respective autoethnographic passages can be synthetically interpreted as past (Italy) vs. present (Finland). On one side Italy-Florence’s image is almost embedded in a cultural past, on the other Finland-Helsinki’s image is almost severed from its history and is seen more as a geographical entity: the deep and mysterious north. Analysis of secondary sources connected with studying abroad reveals the absence of a clear-cut narrative of what it means to be an international student. Nevertheless, there is a glimpse of a vague cosmopolitan narrative. This story, constructed on a global scale by different actors and institutions upholds the generic validity of studying abroad for both instrumental and expressive reasons, and sees it as an institutionalized rite of passage towards global citizenship.
Ukugqoza kokuthuthukiswa nokuqhakanjiswa kwezilimi zengabadi zase-Afrika njengezilimi ezingasetshenziselwa ukufunda nokufundisa kuyimbangela yokubekwa eceleni kweningi labafundi base-Afrika ngokolimi emfundweni ephakeme. Le athikili ibika ngemizamo eyenziwa ngesinye isikhungo semfundo ephakeme KwaZulu-Natal ukuqhubezela ukuqhakanjiswa kobuliminingi okufaka ulimi lwebele lusetshenziselwa ukufunda nokufundisa, okungulimi lwesiZulu. Le athikili incike emsebenzini wokuzibheka lapho umcwaningi ebukeza izenzo zesikhungo semfundo ngenqubomgomo yolimi. Ucwaningo luthole ukuthi nakuba isikhungo sithathe amagxathu abanzi, kuningi okusamele kwenziwe ngenxa yomthelela wobuqhwaga bolimi lwesiNgisi. Ucwaningo luphetha ngokuncoma ukuthi kuphuthunyiswe ukunakwa kokuqhakanjiswa nokuthuthukiswa kwezilimi zengabadi ukufunda nokufundisa, ikakhulu njengoba izinkomba zibonisa ukuthi isiZulu siyasebenziseka njengolimi lokufunda nokufundisa.
In this autoethnography, I am using my personal experiences as data to examine the inextricable personal, political, social, and cultural aspects of one of the most decisive ruptures in Hungarian "progressive" activism of the second half of the 2010s. In the mid-2010s, I was part of an informal collective of women that started to outline a feminist approach critical of mainstream individualistic renditions of women's rights as social progress, thereby diverging fundamentally from the country's institutionalised feminism. As I and the circle of women I worked with focused on women's reproductive autonomy, we encountered central feminist questions about sex and "gender" and soon faced serious backlash from political networks that felt their agenda threatened by our approach. Even though we did not intend to deal with the question of transgenderism, this question became the issue along which the feminist scene came to be divided. Through my experiences, I examine the role of institutions, the combative style of mainstream gender activists, and the co-optation strategies that eventually absorbed and defused the critique of "gender identity." From this wider perspective, I look at how I made sense of the events, the scene, and its actors, as well as my own possible "place" in the processes.
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