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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]

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]