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Engaging in 'reflexive practice' throughout the research process (Benson and O'Reilly, 2022) and a 'reflexivity of discomfort' (Hamdan, 2009) through an intersectional lens, this article presents a reflective account of accessing and conducting observations and interviews at a South Asian women's organisation, in North England, to explore Pakistani and Bangladeshi Muslim (PBM) lone motherhood. It critically explores how researchers' own subjectivities and intersecting identities – in this case, my intersecting identities and positionalities as a young British Pakistani Muslim women, researcher and volunteer – impact interactions in different circumstances with different groups of participants and the importance of having continuous critical self-awareness. Moving beyond simplistic insider–outsider debates, the paper contributes towards further developing reflexivity debates taking an 'intersectional reflexivity' approach. It argues for thinking about the research process and engagements in the field as socially constructed, changing, adapting and negotiated overtime and to utilise intersectionality to unpick broader categories. Finally, it encourages researchers to adopt reflexivity in their research practices. [ABSTRACT FROM AUTHOR]

Fieldwork encounters are not only contingent to biographical subjectivities, but are mediated by a confluence of identity, place and embodiment. This paper offers reflexive accounts of researchers with various socio-cultural and disciplinary backgrounds, who collaborated as a team to examine the varied funerary experiences and needs of established minorities and recent migrants in England and Wales. Focusing on the researchers' varied personal experiences with death and bereavement and on their performances of minority and majority ethnic and migrant identities, the paper highlights the mediated and embodied nature of fieldwork. It argues that reflection on the various aspects of intersectional researcher identity is necessary for a rigorous fieldwork practice that takes transparency and politics into account. This facilitates a deeper understanding of the positionality of both researchers and interlocutors, and the situated co-production of knowledge. In doing so, the paper illustrates that conducting research with a diverse team of researchers contributes to better understanding the complexity and multifacetedness of social phenomena. [ABSTRACT FROM AUTHOR]

This paper evaluates the use of self-curated photo elicitation as a new method for exploring self-identity by reflecting on its design and use in a study of Scottish identity. The approach builds on the work of others in the fields of visual analysis and interpretative phenomenological analysis (IPA). Participants were style influencers who were asked to select and discuss a sample of their own Instagram posts that they felt represented their Scottish identity. The approach enabled deep and meaningful engagement with research participants and encouraged further revelations through asking them to reflect on how they went about choosing their posts. Participants spoke passionately and at length about the story behind these and began to understand more about themselves in doing so. Recommendations are made as to how self-curated photo elicitation could be used in future. It is proposed that this method is particularly adaptable to IPA research and studies of self-identity. [ABSTRACT FROM AUTHOR]

This article focuses on various ethnographic procedures and findings in ethnomethodology (EM) and conversation analysis (CA), addressing the question of how EM and CA relate to ethnography. Given the obvious answer that EM includes ethnography, we also argue that CA does as well, though just how EM and CA do so needs to be qualified and specified. Ethnographic procedures have been used in EM for decades, although often in non-standard ways, and currently with some ambivalence. In CA, it is more common to disavow ethnography in favor of recorded and transcribed interactional exchanges. However, we argue that CA often makes use of ethnographic insights drawn from extended study of recordings, while also identifying "ethnographic" inquiries of a sort that take place within the organizational settings studied. Our aim is to identify the place of ethnography within EMCA by taking an inventory of ways "ethnography" has been used, invoked, produced, and/or disavowed in particular studies and to highlight what is distinctive about those various EMCA uses of ethnography in contrast with more conventional ethnography. [ABSTRACT FROM AUTHOR]

In this reflexive essay, I raise issues about power dynamics between interviewers and interviewees based on my experiences conducting research interviews in South Korea. I focus on the sociocultural contexts that drive social agents' behaviors in the interview process, which in Korean Confucian contexts include respect for adults and educational fervor. A particular configuration of authority relationships was evident in each scenario, showing how sociocultural contexts underlie the complicated power dynamics of interview situations, which can be further complicated by topics that require participants to share their intellectual notions. Based on my interview experiences, I argue that acknowledging these social contexts and their impacts on power relations will serve to strengthen the depth of engagement in interviews and therefore the quality and potential impact of qualitative interview research. [ABSTRACT FROM AUTHOR]

Central to any anti-oppressive research endeavour is the importance of reflexivity and the genuine attempt from researchers to turn the research tools on themselves (Hermans, 2019). Beyond research, the social work profession has much to learn from the reflexive accounts of researchers. Issues of identity, language and culture are widely recognised as important when working with service users and carers in social work; however, this is much less the case when considering identities of social work practitioners. Starting with personal and professional positions of Black female and Deaf female social workers, this article reveals the reflexive journey of the Black female hearing researcher undertaking the research. The article takes an original approach to theory construction by introducing ' Africanist Sista-hood in Britain' and marrying this with Deaf cultural discourse in the form of Deafhood, Deaf ethnicity and Deaf Gain, all of which make valuable contribution to existing debates in identity politics and the importance of self-naming and self-actualisation. Within the article the author discusses epistemological challenges in theory construction, data collection, language, transcription and dissemination, as they linked to power, privilege and the different forms this took within the research. The article makes a number of significant contributions. It introduces Africanist Sista-hood in Britain as a useful theoretical framework in research and at the same time encourages theoretical alliances across other marginalised groups. In discussing issues of knowledge production beyond existing hegemonic frames, it offers a broadening of the lens beyond the ways in which identity, culture and ethnicity are currently understood in the mainstream. In discussing Deaf cultural discourse and its influence on methodological choices it invites researchers to better engage with these issues from perspectives articulated by Deaf people. [ABSTRACT FROM AUTHOR]