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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]

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]

Scholars from wide-ranging disciplines are turning to social media platforms as research sites, and as platforms expand their communicative possibilities, they create more spaces for users to enact a multitude of identities. Most platforms allow users to have 'pseudonymous' identities; that is, they can engage in practices intended to facilitate nonidentifiable content. But pseudonymity presents a series of unique challenges to the principles of anonymisation in qualitative research. This article explores the slippery nature of dealing with pseudonymous social media users' personally identifiable data during research, framed around my responses to four questions I was asked when I applied for ethical approval to conduct research with pseudonymous fan communities on social media. The four questions concern: (Q1) changing notions of 'public' and 'private' forms of data; (Q2) identifying underage and therefore vulnerable participants online; (Q3) changes to the processes of obtaining informed consent from social media users; and (Q4) the risks social media research might bring to those conducting it. This article concludes by calling for qualitative researchers and Ethics Review Boards (ERBs) to engage with institutional ethics review across the duration of a project, or at the very least to advocate for ongoing consent as research progresses, especially for (but certainly not limited to) research involving pseudonymous social media users. The article aims to be useful to other researchers facing similar dilemmas. Indeed, given the popularity of pseudonymity on social media and the growing penetration of platforms across global demographics, a need for ethical discussions of this kind is surely set to increase. [ABSTRACT FROM AUTHOR]