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The COVID-19 pandemic disrupted everyday consumption routines and rituals, as well as their accompanying relationships. In doing so, the importance of such familiar activities to social meanings, cohesiveness, and wellbeing was made apparent. Often overlooked in their familiarity, the day-to-day and mundane aspects of consumption that take place in the immediate surroundings of consumers, are shown in this article to help define, preserve, and give meaning to everyday life. Autoethnography of everyday familial consumption during COVID-19 develops themes of retreat, reconfiguration, and resistance, whereby routines initially disrupted by the pandemic were recalibrated using digital technologies and altered habits and reasserted via minor resistances. Illustrated is the resilience of everyday consumption rooted in the practical, imaginative, and cynical responses of family to restrictions upon. [ABSTRACT FROM AUTHOR]

This work engages with Karen Barad's philosophy and theory of agential realism through research practices of critical autoethnography and arts-based methods. The work explores how knowledge, memory, language, and experience remain alive within practitioners and inform who we become and how we inherit the stories involved in being educators and therapists. This paper presents two entangled research processes involving engagement with material artefacts related to the author's professional identity development and practice as an arts therapist in Aotearoa, New Zealand. Through Barad's theory of diffraction, engagement with and reassembling research artefacts supports a consideration of what can happen when we map and remember stories from different times and spaces in our lives. Elucidating and exploring the contours of memories and experiences can be helpful practices to engage in as narrative is the most potent mechanism for memory and teaching, and as therapists and educators, we are living through and practicing from the tangle of these narratives. [ABSTRACT FROM AUTHOR]

Introduction Method Data Analysis Results Implications for Practice This paper explores how working with clients who self‐injure generates significant emotional reactions in therapists, often difficult to manage. Drawing on my clinical experience as a researcher and counsellor, I provide an evocative autoethnographic account, highlighting hidden, forbidden or taboo feelings. The aim was to deepen understanding of therapists' emotional realities and contribute to the limited literature on this subject.Through journaling, sketching, metaphor and field notes, I detail personal experiences with clients who self‐injure. This autoethnography explores my emotions and reactions. A case vignette illustrates my experiences, promoting critical and empathic consideration of how therapist emotions are experienced.I use autoethnographic methods to analyse the emotional impact and existential reflections of working with clients who self‐injure, employing layers of qualitative interpretation from various personal data sources.Findings reveal that working with clients who self‐injure forces me to confront my mortality, evoking deep existential reflections and intense emotions like vulnerability and fear. This disrupts my sense of immortality, highlighting my role's limitations and evoking shame and self‐doubt about my ability to alleviate suffering.This paper advances research on self‐injury and emphasises autoethnography as a valuable avenue for counsellors engaging in research. Grounded in PhD study, this paper makes an original contribution to knowledge. Integrating discussions on mortality and emotional vulnerability into supervision and training is crucial, alongside comprehensive training that addresses emotional and unconscious issues. Accessible supervision fosters growth, reduces stigma and supports therapists working with clients who self‐injure. [ABSTRACT FROM AUTHOR]

Anti‐imperial autoethnography is an important practice for critiquing and reflecting upon encounters with imperial bordering and its junctions with the neoliberal‐corporate university. In this article, we analyse our children's visa rejections to the UK, where we work and study as immigrant academics. We argue that the Home Office's policy of what constitutes a child's “welfare” produces racialised, gendered, and classist processes through which children are legally estranged from their primary carer when they immigrate for work unaccompanied by the other parent. This heteropatriarchal policy disproportionately impacts working migrant mothers. Academic carers can be further impacted by corporate university practices that eschew institutional agency and responsibility, including by individualising interpretations of visa rejections or presuming to abstain wholesale from matters concerning migrant family welfare. We reflect on how transnational feminist friendships and solidarities challenge imperial bordering and the interfaces of border enforcement with academic institutions and spaces, and acknowledge the importance of ongoing activist work to abolish borders from within the university. [ABSTRACT FROM AUTHOR]

Recent studies have acknowledged the insufficiency of rational arguments to motivate us for necessary changes to save the planet: hence the attraction of non-religious ecospiritualities. Identifying Western Christianity's relationship with the environment as more moral than spiritual, I respond to the principle of right relation to the environment developed by the Methodist social creed tradition to recover the neglected tradition of natural contemplation from Christian cosmology and the monastic tradition. Drawing also on Douglas Christie's analytical autoethnographic approach and on neglected liturgical tradition, I argue further that natural contemplation is intrinsically a prayer for the healing of nature. [ABSTRACT FROM AUTHOR]

This article contributes to the emerging literature on decolonial research capacity-sharing (the process of strengthening individual/organisational capacity to shape research agendas, assess, design, produce, disseminate, and apply evidence). It provides a discussion of a participatory research capacity-sharing initiative led by Joint Learning Initiative on Faith and Local Communities (JLI), which was aimed at practitioners, activists, and researchers, with valuable experience as professionals and activists but little to no prior research experience, from various parts of Africa, Asia, Europe, and the Middle East. While existing literature (including publications on decolonial research capacity-sharing) often assumes that research capacity-sharing is led by and aimed at academics, our article reflects on the question of how decolonial research capacity-sharing can be implemented in interventions led by and aimed at non-academics. It therefore makes an important contribution to existing literature on research capacity-sharing, pointing to the important role practitioners, activists, and community members can play, especially in interventions informed by decolonial principles. [ABSTRACT FROM AUTHOR]

Love is at the heart of the mission of public service. Nevertheless, the field of public administration has drifted away from this core principle. In this article, we propose an approach to integrating philanthropy education into the public affairs curriculum that could realign public service with its mission to love. We identify, however, a significant challenge that persists. That is, traditional philanthropic education often emphasizes "elite philanthropy" tied to unequal wealth distribution (what we refer to here as philanthropy's hegemonic archetype). Thus, traditional philanthropic education, although conceptually rooted in love, is generally far removed from notions of love. To overcome this challenge, we focus on the use of experiential philanthropy as a means to empower students to engage in meaningful philanthropic acts. However, we acknowledge that the approach may not completely transform students due to, what studies have found to be, its oftentimes short-term impact. We, therefore, explore how combining experiential philanthropy with methods of auto-inquiry, specifically autoethnographic filmmaking, can liberate philanthropy from its "elite" image and sustain students' genuine commitment to love—and ultimately to public service. [ABSTRACT FROM AUTHOR]

As qualitative interviewers, we know firsthand that the emotional labor of interviewing does not stop at the interview; rather, interviewers continue to carry the emotional labor as they "re-tell" interviewees' stories with credibility and compassion. This research offers our autoethnographic reflections on conducting qualitative interviews with public service practitioners around topics of gender and motivation, relying on our observations and immersive experiences from interview research. Too often following interviews, we seem to ask ourselves "Where do we go from here?" as we struggle to make sense of stories from interviewees. We argue being prepared to embrace the emotional labor associated with qualitative research is necessary for producing meaningful qualitative work in public administration. Through vignettes of our own research experiences, this work helps to convey the powerful opportunities that qualitative research offers practitioners and scholars of public administration. We offer our experiences and coping strategies for fellow researchers as they engage in the emotional, intimate, and intense journey of conducting qualitative research. In doing so, we illustrate how embracing the emotional labor of interviewing can lead to liberatory and rich new understandings in researching a variety of contemporary issues in public administration. [ABSTRACT FROM AUTHOR]

Pentridge Prison was established in 1851 in the Melbourne outer suburb of Coburg in the state of Victoria, Australia. Decommissioned in 1999, the site is marked by 150 years of white colonial violence, trauma, incarceration and death. Twenty-four years on, it has been repurposed to include a mix of residential and commercial developments. More recently, Art Processors have been contracted by the developers to curate new Pentridge tours and visitor experiences. This article will observe how the institutional histories of Pentridge have been curated and represented through the on-site redevelopments and tours. Autoethnographic methods are deployed to document representations of social memory at the site. The framework of hauntology assists to elucidate the affective consequences of erasing landscapes marked by trauma and state-sanctioned violence. The result is a site defined by a deep sense of dissonance, where attempts to memorialise traumatic events, violence and death, are undermined by proximity to what can only be characterised as a prison tourism theme park. Ultimately, Pentridge Prison highlights the highly political process of repurposing penal sites and memorialising difficult histories carry profound implications for addressing contemporary injustices associated with imprisonment. [ABSTRACT FROM AUTHOR]

Today, a majority of children diagnosed with cancer are expected to grow up and live—hopefully until old age. Still, knowledge of the lived experience of childhood cancer survivors is sparse. In pursuit of knowledge expansion, by combining my intersecting roles as an academic, educational counselor, and childhood cancer survivor, I approach my personal illness narrative. By means of evocative autoethnography, I write intentionally vulnerably about my experiences and make them available for consideration. I explore my narrative through archives, artifacts, memories of the past, and conversations evoked in the present. I re-visit the cultural landscape of a southern Norwegian girl growing up in the 00s with cancer. Through this, my illness narrative presents as positioned, tangled, and interwoven with a developmental trajectory. Specific educational experiences seem to linger, and many are related to being absent from or re-entering school after the onset of illness. To grasp the intersecting and conflicting experiences of being very ill while also young, I suggest Erik Erikson's moratorium as a key concept. To complement Arthur Frank's illness narratives of restitution, chaos, and quest, I establish the moratorium narrative. As a fresh resource, the moratorium narrative underlines the need to make sensitive our academic community's gaze on illness trajectories unfolding in formative phases and illness narratives defined by growing up. By providing a point of recognition that prompts elaboration, this could also provide the young and very ill with a much-needed narrative space of opportunity, of which more narratives are invited and insisted upon. [ABSTRACT FROM AUTHOR]

In this critical postcolonial autoethnography, I share my lived experiences growing up as a subordinate middle-class Indian who was (un)able to perform the language of English despite his exposure to English medium education and hence, was deemed (in)capable of any future aspirations. In this paper, I use my body as a site of struggle to analyze how the performance of the standardized English language which was initially encouraged by British colonizers to ensure systemic manipulation of the colonized has now been normalized as an absolute necessity that automatically ensures upward mobility. In this process, I also examine how the hegemony of the foreign language regulates and disciplines the societal aspirations of the Indian middle class. Ultimately, I use this paper to reflect on my journey – from my (in)capability to perform the English language to embracing my subordinate Bengali middle-class identity and how I negotiate my (in)capability as my critical intersectional identity. [ABSTRACT FROM AUTHOR]

As PhD candidates of geography and planning, we engage in a collaborative autoethnography to reflect on our experiences during a writing retreat. We explore the significance of material and immaterial spaces of the retreat and how these spaces impacted our academic writing. We emphasise the value of a collaborative and supportive learning environment that challenges the productivity-driven, neoliberal narrative imbued in academic writing. Drawing on our personal reflections of the retreat, we illustrate how writing retreats foster a "space" of support, facilitate academic writing competence, and expose participants to new avenues of learning. Using a grounded theory approach, we draw on Donna Haraway's situated knowledges as well as and Dooren Massey's theorisation on space, to examine our individual reflections and collectively discuss the intricate relationship between solitude and productivity in academic writing. Our findings delve into diverse experiences of material space (physical) and immaterial space (psychological and imaginative), as well as the negotiation of solitude-togetherness and speed-slowness interface within the retreat context. We argue for rethinking the notion of a retreat, envisioning it as a space that challenges the norms of academic productivity and fosters a more caring and interconnected approach to scholarly writing. [ABSTRACT FROM AUTHOR]

The authors draw upon their lived experiences as Black women in the academy to conceptualize a framework for Black women's peer mentorship, or 'sister scholarship,' within academia. Through auto-ethnographic 'sister talks,' the sister scholar relationship is conceptualized as a sanctum from gendered and racialized trauma, an impetus for the co-generation of knowledge, an approbation of intersectionality, and a gathering of the whole self. This work is grounded in Black feminist understandings of resiliency, resistance, and grace within academia. In discussion, the authors call for the abolition of oppressive policies and systems that aim to marginalize and disenfranchise Black women and other Women of Color in the academy. [ABSTRACT FROM AUTHOR]

In this paper, we set out a collaborative autoethnographic account of our reflective journey to deeper understandings of open, distance and e-learning (ODeL) through enrolling, participating and completing the first module in a course on technology-enhanced learning (TEL). As authors, we both enrolled for the course for different reasons. The course was offered by an outside institution, as part of capacity building at our university. The course, conducted fully online, was highly interactive and participatory. Through our participation, collaboration, reflection and experiences in the first module of the course, we were encouraged to develop written definitions of 'distance education' (DE) and 'technology-enhanced learning' (TEL). Our approach to studying our definitions was analytic, even though we were both participants and researchers. The analysis was based on the Community of Inquiry framework. Our findings reveal that our definitions evolved to include deeper, more complex, more comprehensive notions of DE and TEL. The analysis also revealed an unfolding of the definitions within our own contexts. We recommend that professional development of ODeL practitioners and stakeholders take place through being a student in an active, collaborative ODeL environment to enhance take-up practices. [ABSTRACT FROM AUTHOR]

Microaggressions are hurtful interpersonal interactions that pathologize minoritized identities and affect the well-being of people of color (POC) and can contribute to racial trauma. Research thus far has focused on college students and therapy clients. Little research has focused on the experiences of POC who are training as mental health service providers. In a collaborative autoethnography, 10 POC trainees shared their experiences of witnessing or experiencing microaggressions in various professional capacities (e.g., therapist, supervisee, consulting colleague). We identified four primary themes: (a) trainees experience a broad variety of microaggressions across Sue et al.'s (2007) typologies; (b) microaggressions impacted trainees' emotional well-being; (c) the impact of microaggressions was absorbed in the moment and supervisory support was obtained after; and (d) microaggressions represented opportunities for personal/professional growth and these came at a high cost. Results suggest that POC clinicians' experiences of microaggressions in a therapy context are ubiquitous and varied. Training programs should prepare all trainees and supervisors to recognize and address microaggressions in the therapy training context. Programs should consider policy and curricular updates that would increase effectiveness in addressing microaggressions. Public Significance Statement: Clinicians of color report encountering various forms of derogatory insults that target marginalized identities in training. These microaggressions impact their well-being. We found that clinicians of color in training are frequently unsure about how to handle microaggressions when they arise. To support workforce diversity, training programs should understand the experiences of trainees of color and use them to inform program-wide training and policies to effectively address microaggressions that would benefit all trainees. [ABSTRACT FROM AUTHOR]

Planes de Vida (Life Plans) are an initiative in Latin America connecting Indigenous self‐governance with a state vision of a good life for citizens. While Life Plans have been proposed since the mid‐1980s, these are often crafted with the vision and language of states in place of Indigenous ones. Informed by Indigenous Standpoint Theory and Napo Runa living ecologies, we use autoethnography, participant observation, and secondary text analysis to re‐orient the relationship between state and Indigenous planning, and to ask what Amazonian futures would be possible if they started from Indigenous (rather than state) planning. To explore this re‐orientation, we examine the case of the Kichwa organisation FOIN, in the Ecuadorian Amazon. We argue that Life Plans can be indigenised with Kichwa planning philosophies and model ways to centre Indigenous methodologies that can shape the transformational potential of such planning initiatives. [ABSTRACT FROM AUTHOR]

We write collectively and collaboratively to make more visible writing qualitatively and supporting writing qualitatively, both of which we approach as the process of embodied relational writing, to ourselves and to Others. We even consider that writing qualitatively always has an invisible prefix of supporting before it since the practice is not possible without multiple supports. From our different positionalities as a Black doctoral candidate, a white writing center director, and an Asian faculty, we write a collective autoethnography as an inquiry to examine what we do, how we do it, and what it produces when we are supporting (and) writing qualitatively in our private, teaching-oriented, regional, predominantly white institutional context where doctoral programs offer only one qualitative research course. What our writing reveals is that supporting writing qualitatively is possible only when we live/work together—stay long enough—in that in-between space of you know that I will not understand and you pray for me to understand. In this space, we get entangled with each other's multiple relationships with our selves, Others, and errantries, which, in turn, changes each of us, our relation, and this writing. [ABSTRACT FROM AUTHOR]

Recent studies have acknowledged the insufficiency of rational arguments to motivate us for necessary changes to save the planet: hence the attraction of non-religious ecospiritualities. Identifying Western Christianity's relationship with the environment as more moral than spiritual, I respond to the principle of right relation to the environment developed by the Methodist social creed tradition to recover the neglected tradition of natural contemplation from Christian cosmology and the monastic tradition. Drawing also on Douglas Christie's analytical autoethnographic approach and on neglected liturgical tradition, I argue further that natural contemplation is intrinsically a prayer for the healing of nature. [ABSTRACT FROM AUTHOR]

For young adults entering college, social pressures can exert significant psychological stress. For Caribbean nationals, these challenges can be exacerbated by experiences with the U.S. racial binary framed by the rule of hypodescent —the one drop rule. Using testimonio as method and borrowing elements of critical autoethnography, I delve into one aspect of the transcultural experience of Caribbean nationals studying in the United States by exploring and reflecting on one participant's perspectives on race and whiteness. I present this participant's perspectives and follow with an examination of my own ways of knowing in order to highlight the questioning and internal conflict that emerged as a result of these conversations on whiteness. [ABSTRACT FROM AUTHOR]

Would the effeminate boy be an outsider or a fruit that grew far from the tree? Understanding the trajectory of a male child with effeminate traits can unveil practices of various institutions regarding boys and men with these characteristics, bringing to light organizational practices that are not limited to homophobia but also to “effeminophobia.” This autoethnography is an exercise in reclaiming one's own history, marked by violent exclusions, domination, and subjugation, with the aim of explaining how heterosexual normativity impacts the bodies and subjectivities of effeminate individuals. This account begins in the 1990s in the city of Barra do Piraí, a locality located in the interior of Rio de Janeiro, which was governed by male domination and influenced by a colonial culture. In this context, it is important to note that I do not consider it possible to define a period for analysis in terms of years, but rather within a biological time frame, encompassing the stages of life. Therefore, this delimitation begins in childhood and extends into adulthood. This autoethnography is dedicated to discussing effeminophobia directed toward children and adults in various institutions, especially in the workplace. To do so, it utilizes the social and professional trajectory of a young gay man who managed to become an adult. [ABSTRACT FROM AUTHOR]

An autoethnographic exploration of identity formation raises the question of how individuals inhabit, negotiate, accommodate and resist the social groups to which they belong, continually coming to terms with who and what they are. This paper discusses, through this researcher's autobiographical exploration, the ways in which pedagogical discourse and practice produce identities that are constructed within the broader sociocultural context of arts education. As an art educator who has been learning and teaching in the Korean sociocultural context since the 1970s, I have experienced the struggle between my identity as an artist and my identity as a teacher amidst the changes in educational ideology reflected in the Korean national curriculum, which is a set of pedagogical discourses and practices that are constructed within a particular sociocultural context. It can be said that my autobiographical narration has important implications for the practice of art education in connecting individuals and society in an ambiguous and complex future society by enhancing theoretical understanding of wider social phenomena. In this paper, the narrative interpretation of my changing identity as an artist, an art teacher and a teaching artist provides a timely insight into identity shifts in how the artwork we encounter and our perceptions of art are shaped and transformed by our own cultural experiences and recollections of our own personal experiences within the interconnectedness of art and education across time. [ABSTRACT FROM AUTHOR]

This study analyzes and proposes the concept of "spontaneous audiovisual autoethnography" on TikTok, revealing a diversity of cultural narratives. Autoethnographers like @jairdesdeelcampo0 and @indigenac4mp0 defy conventions, authentically connecting with a global audience. The research is based on content analysis, web observation, and film analysis theory. It highlights the communicative evolution from simple selfnarratives to complex and aesthetic representations. The study theoretically defines spontaneous autoethnography on TikTok. This typology transcends borders, projecting rural, ethnic, and peasant life. The present study contributes to understanding new forms of sociocultural expression on digital platforms, emphasizing TikTok's significant impact on preserving audiovisual memory and disseminating diverse voices globally. The research underscores the relevance of the phenomenon in contemporary cultural dynamics and how it amplifies diverse voices globally. [ABSTRACT FROM AUTHOR]

Internalized homophobia is a common experience throughout the development of homosexual individuals, and there are many scenarios and mediating elements that contribute to its establishment in our life dynamics. Faced with this problem, this study aimed, through a qualitative and autoethnographic approach, to understand the mediating elements of internalized homophobia in homosexual individuals based on the researcher's experience. The Decolony Studies and Historical-Cultural Psychology of L. S. Vigotski were used as a reference for analysis, which, based on the meanings produced in the researcher's experience as a gay man, signaled that: a) autoethnography is a powerful tool for research in the field of sexual diversity; b) there are factors that can intersect with the development of homosexuals, eventually causing psychological illness; and c) we must investigate the protective factors present in the life history of homosexual individuals in order to strengthen their resistance strategies. [ABSTRACT FROM AUTHOR]

The aim of this paper was to explore the use of autoethnography methodology, a non-traditional and reflective approach, in educational technology research. Autoethnography involves a critical analysis of personal experiences and stories being positioned within the larger cultural, political, and social context. Following an overview of the origin and development of autoethnography as empirical research, the authors discuss autoethnography in the context of educational technology research by considering its epistemological and methodological issues. In this paper, the authors also consider autoethnography and its relationship to other qualitative research approaches. Essential components and summarized evaluation criteria for novice autoethnographers are shared. Lastly, the paper reflects on the potential benefits as well as the challenges that those writing an autoethnography will inevitably face. There is a need for autoethnography research in our field to reveal voices hidden in mainstream educational technology research. [ABSTRACT FROM AUTHOR]

Recent studies have acknowledged the insufficiency of rational arguments to motivate us for necessary changes to save the planet: hence the attraction of non-religious ecospiritualities. Identifying Western Christianity's relationship with the environment as more moral than spiritual, I respond to the principle of right relation to the environment developed by the Methodist social creed tradition to recover the neglected tradition of natural contemplation from Christian cosmology and the monastic tradition. Drawing also on Douglas Christie's analytical autoethnographic approach and on neglected liturgical tradition, I argue further that natural contemplation is intrinsically a prayer for the healing of nature. [ABSTRACT FROM AUTHOR]

The Hadith paraphrased as 'every one of you is a leader' does not discriminate in gender in any way—both men and women are leaders. What does this mean in practice, and how are Muslim women perceived and received in line with this Hadith? Only in very recent years are Muslim women in Britain starting to occupy prominent positions: 13 Muslim women Members of British Parliament were elected in 2024; celebrities such as baker Nadia Hussain are regularly seen on British TV; and others such as Fatima Manji in the media. In this article, I explore how different 'contextual intersectionalities' influence and impact a Muslim woman and her leadership role. How does the intersectionality of her outward expression of faith identify her? How does a Muslim woman navigate a space where she is the leader and her skills are sought, yet her faith representation may instigate unconscious/conscious biases? Using an autoethnographic method, I investigate the impact of my identities as a Brown British Muslim woman in three distinct settings. First, in the professional and academic space of British Christian practical theology, where I was the first British Muslim to obtain a doctorate in the subject and was the first Muslim Trustee and Committee Member of the British and Irish Association for Practical Theology (BIAPT) between 2020 and 2024. Second, as a leadership advisor and executive coach to FTSE-listed companies, where I support C-suite leaders to generate sustained change in individuals, teams, and systems. And third, as a tutor and supervisor of proven business leaders to master the skills of coaching in their own right. I discuss how I am met in these spaces and the impact of that on my being. In conclusion, I call for increased understanding and awareness of the emotional tax paid by Muslim women who choose to take leadership roles. [ABSTRACT FROM AUTHOR]

This study investigates the integration of generative AI in higher education and the development of the SPARRO framework, a structured approach to improving human–AI interaction in academic settings. This ethnographic study explores the integration of generative AI in healthcare and nursing education, detailing the development of the SPARRO framework based on observations of student and faculty interactions with AI tools across five courses. The study identifies key challenges such as AI hallucination, mistrust of AI-generated summaries, and the difficulty in formulating effective prompts. The SPARRO framework addresses these challenges, offering a step-by-step guide for planning, prompt design, reviewing, and refining AI outputs. While the framework shows promise in improving AI integration, future research is needed to validate its applicability across other academic disciplines and assess its long-term impact on critical thinking and academic integrity. This study contributes to the growing body of research on AI in education, offering practical solutions for ethically and effectively integrating AI tools in academic settings. [ABSTRACT FROM AUTHOR]

This study uses autoethnography to examine the development of and changes in my professional identity through my study and work experiences since I came to Australia from Japan. I am currently an academic teaching Japanese language and research in the field of applied linguistics in an Australian university. I wrote a self-narrative about my experiences and the related emotions covering the time of my arrival in Australia from Japan in 1997. Because teaching and research are the major roles in my current position, I coded the narrative for statements concerning my teacher identity and my researcher identity. After reading the narratives and repeatedly reviewing the coding, I produced stories about my teacher and researcher identities. The development and changes of my professional identity were closely linked to sociopolitical aspects of my work in my immediate teaching and research contexts and to my linguistic and cultural backgrounds. My relationships with students and research colleagues tended to trigger positive emotions and contribute to the development of a positive professional identity, whereas relationships with higher management at the university were likely to cause negative emotions and contribute to the development of a negative professional identity. [ABSTRACT FROM AUTHOR]

Research in educational program administration provides insights into the operationalization of programs or organizational services; however, an area of research that is long due exploration and development is how English language programs (ELPs) differ in terms of planning, organization and services and the job English language program administrators (ELPAs) perform in their roles. This paper reports on collaborative autoethnographies of three ELPAs who share their experiences of encountering administrative challenges and devising effective strategies to address them. Employing a qualitative research design, data were collected through critical self-reflections, individual research discussion dialogs, notes sharing and a focus group. While we confirm that administrative challenges exist in ELP administration, the findings of this study add that the nature and extent of these problems (e.g. cultural diversity, course alignment, power relations, racism, recruitment) can be different from program to program and context to context. The main finding of this study is that successful ELP administration requires a good understanding of the macro-culture (e.g. national context, university culture, administration at large) as well as the micro-culture (e.g. program level policies and practices). This study has significant implications for leadership training in ELP administration and future research projects investigating context-specific leadership in English education. [ABSTRACT FROM AUTHOR]

In this paper, I theorize my becoming as a transnational trans* scholar through posthuman autoethnography. Grounded in Deleuzian ontology, I conceptualize trans* as a dynamic, fluid capacities beyond fixed gender categories. I use vignettes, diary entries, text messages, conversations, and photos as multiple thresholds where things collide, creating opportunities. Building on [Puar, J. K. (2012). “I would rather be a cyborg than a goddess”: Becoming-intersectional in assemblage theory. PhiloSOPHIA, 2(1), 49–66] and [Nicolazzo, Z. (2021). Imagining a trans* epistemology: What liberation thinks like in higher education. Urban Education, 56(3), 511–536], I introduce Trans*-Assemblage thinking, which involves understanding trans* both as an assemblage and within assemblages. This approach offers an innovative both/and framework for education, emphasizing fluidity, complexity, and pluriversality in rethinking gender, posthumanism, and social justice in educational studies. [ABSTRACT FROM AUTHOR]

This mobile autoethnography reveals the spectacular and the mundane in gendered im/mobilities. It considers generational stories of death and near death to apparently mundane mobilities to state-induced immobilisations and present day imagined mobilities of motherhood. Stories are uncovered and analysed using mobile autoethnography, which in tandem is scrutinized in relation to autobiography. I set my own present-day story of gendered im/mobilities in conversation with the stories of my parents, grandparents, great-grand-parents and current generations, including my children, spanning the last one hundred years in Northern Ireland and England. The paper argues that the celebration of certain stories across generations is gendered in a way that intersects with other social characteristics and this is bound up with time. Biographies are connected to the wider socio-cultural and political mobility landscapes that structured mobile lives. The often re-storied narratives of the spectacular contrast with the less known and more hidden stories, the micro-mobilities of the mundane. The paper draws out the importance of autoethnographic storying in revealing the ways in which micro-mobilities connect to broader transnational and global im/mobilities and to mobilities of the future. [ABSTRACT FROM AUTHOR]

Purpose: This paper explores experiences of a physician who in one life-altering day awoke in intensive care and had to embark on a complex journey as full-time patient. It identifies the important literature, albeit limited, from a unique dual lens view of physician turned patient, and analyzes the potential for advancing medical education by recognizing the expertise that patients possess from lived experience. Methodology: An autoethnography study was undertaken to unpack data obtained from lived patient experience during a two-and-a-half-year long hospitalization. Themes were captured in a series of eleven scenarios. Findings included critical reflection from the patient, medical educator, and research perspectives. Data was cross-referenced with relevant literature. Results: Seven themes emerged upon critical analysis of the eleven scenarios that described real-life healthcare encounters of the physician turned patient. These often-neglected themes from medical education include experiential learning, reflection, what counts as medical care, vulnerability, patient-centred care, agency, and patient expertise. Conclusions: This study highlights differences between intellectual–experiential knowledge, and challenges medical education to harness the expertise that patients possess. It contributes to scholarly discourses by demonstrating the utility of autoethnography in medical education, critiques traditional medical education models, expands the breadth of what constitutes knowledge, and invites medical educators to actively involve patients as equal stakeholders in curricula. [ABSTRACT FROM AUTHOR]

The main purpose of this paper was to follow the development of research units in Israeli colleges of education: To learn about the challenges they faced, their contribution to individual teacher educators as well as to teacher education colleges' research capacity. The study is autoethnographic. Thirteen veteran research unit members authored 46 stories narrating significant experiences they had. Six themes were identified in the stories: Nurturing individual research capacity, developing the college's research culture, human and power relations, ethics, resources and units' development over time. The themes are aligned with three preconditions for research capacity building: expertise, motivation and opportunities, and involve both the individual (micro-level) and institutional (meso-level) contexts. The autoethnographic genre enabled us to link individuals' actions and teacher education colleges. The study shows that although research units were effective in enhancing research capacity, their actions also had unintended consequences, and suggests ways to counteract them. [ABSTRACT FROM AUTHOR]

The global pandemic has led to an explosion of open learning opportunities for academics to connect, share and develop ideas together. This paper presents a collaborative autoethnographic case study on the educational leadership approaches enacted and experienced in the voluntary Creativity for Learning in Higher Education (#creativeHE) community. The authors reflect, critically analyse and review the leadership of this open peer support community as it is experienced by them using visual metaphors and paired conversations. Insights gained through this inquiry seem to suggest that the leadership within this community is characterised by and experienced as communityship, a highly participatory and democratic way of leading that brings harmony, offers refuge and stretches the leadership team. Their humane and affective bonds as a collective provide a safe and calm working space in which everybody can flourish. [ABSTRACT FROM AUTHOR]

This article draws from a larger auto-ethnographic project in which I have collected life stories via unstructured interviews with Black residents and environmental activists living in southern Louisiana, my hometown. I highlight three in-depth narratives to illustrate how geo-storytelling within racialized communities cultivates what I call existential recovery. Intersecting scholarship in Black ecology, memory studies, and geo-storytelling, I argue that existential recovery communicates a form of environmental justice that turns sacrifice zones into sacred "Black spaces of belonging." From these narratives, we see that those who inhabit "lands of no-one" are practicing memory-work—remembering pasts and re-making plantation futures. As residents and activists resist those structures that render their geographies "unlivable," they help shape what it means to live under environmental disaster. A focus on discursive resistance to environmental racism then emphasizes how communities of color re-frame and re-claim what it means to adapt under environmental and climate crises. [ABSTRACT FROM AUTHOR]

In this autoethnographic text, the author reflects on his grandmother's life and embeds it into the broader societal and historical developments of her generation. Although the author's grandmother was not a person of public interest, her life story leads right into the heart of many significant events and turning points of the history of the 20th century in Germany and beyond. Listening to the story of her life can serve as a starting point for writing a counter-history that investigates how the center of historical events looks like when viewed from the periphery. [ABSTRACT FROM AUTHOR]

I have lived with chronic back pain for over 20 years. My experience has shown me that my relationship to pain can resonate with what it means to relate with wider ecological pain. I reflect on Pain and I —my autobiographical dance performance that explores the rich complexities of chronic pain and asks "what can pain teach us"? I explore what chronic pain experience can reveal about having a process with pain and staying "with the trouble" of our "wounded Earth." I draw on autoethnographic poetry, performance text, pain theory, and ecological philosophy. [ABSTRACT FROM AUTHOR]

This article explores autoethnography as a critical research methodology in dialogue with post- and decolonial critique. It draws on an (auto)ethnographic research on and within the transnational solidarity network of the Mapuche people in which encounters of solidarity across difference are understood as postcolonial "contact zones." This contribution hereby suggests three important opportunities for autoethnographic positioning analysis by looking at (a) different layers of the author's field access, (b) the author's strategic membership within the international solidarity activism, and (c) experiences of being rejected. This article argues that the careful and systematic analysis of such ethnographic episodes is able to (a) generate important epistemological insights within a particular research field, in this case transnational solidarity and networked social movement activity, and (b) highlight and reflect upon the researcher's "complicity" within fieldwork. The first part of this contribution briefly introduces post- and decolonial debates on solidarity across difference and moves on to suggesting autoethnographic positioning analysis as a methodological approach for studying/supporting the transnational solidarity activism, drawing upon the author's research with the Mapuche. [ABSTRACT FROM AUTHOR]

In this article, I outline the framework of (auto)ethnographic positioning analysis. Using the example of an unpleasant field experience, I first develop the "metainvective positioning circle," a heuristic model that I use to address the crisis of ethnography, its consequences for methodological development, and its implications for contemporary ethnographic practice. In the further sections, I outline how (auto)ethnographic positioning analysis combines various previously established methodological procedures, how it differs from them, and how it goes beyond them. Furthermore, I highlight key features of (auto)ethnographic positioning analysis and the most promising moments in the research process for its application. [ABSTRACT FROM AUTHOR]

This article explores the utility of strategic membership researcher status in the case of Sino-German cross-cultural training courses to understand the paradoxical practices that reinforce and mitigate cross-cultural conflicts in transnational contexts. Drawing upon autoethnographic positioning analysis, I connect my own negative emotional experiences with positioning dynamics to reconstruct conflictual social events. This approach not only exposes the implicit field logic but also reveals the arrangement of social relations in an unexpected way. These findings highlight the epistemic potential of combining position-analytic and emotion-analytic reflexivity. In so doing, this article provides a practical, methodological model and furthers scholarship on the utility of autoethnography for the study of social relations. [ABSTRACT FROM AUTHOR]

Autoethnographers write about culture and cultural practice by primarily writing about their own experience—about themselves. This article asks who—or what—the "self" is that autoethnographers engage with, study, and write about. It argues that the ethnographic self is not just the object and agent of the autoethnographic research process but also a product of it, particularly of autoethnographic writing. Doing autoethnography is less a matter of writing up, than of writing into existence the self that is the prerequisite of the research in the first place. Drawing on Mead's distinction of a pre-reflexive "I" and a reflexive "Me" as oscillating phases of the social self, the article develops a typology for analytically distinguishing the multiple "I"s and "Me"s that make up the autoethnographic self: in the field, in fieldnotes, and in other types of ethnographic texts. Autoethnographic Positioning Analysis is applied to fieldnotes and analytical texts from an ongoing research project to illustrate how these different selves are produced and related to each other in a way that results in fieldnotes (or other texts) passing as accounts of "the" ethnographic self. This not only helps accomplish the shift between familiarization and alienation with the field (and one's self) that is crucial for analytic and reflexive ethnography but can give insights into the social and moral structure of the field. Far from the notion of autoethnography as self-absorbed "mesearch," this article argues that good autoethnography is indeed a methodical search for a reflexive "Me" in the field(-notes). [ABSTRACT FROM AUTHOR]

This article brings a posthuman approach to assignments and assessments as they are configured in and by normative practices in educational institutions, including schools and universities. Composed as a collaborative posthuman autoethnography, we use the figuration of the AcademicAssessmentMachine to illuminate how educational assessment-as-usual positions, hierarchizes, grades, and disposes human bodies—both teachers and students—in ways that are affectively damaging and socially unjust. In rethinking educational assignments and assessment as a more-than-human affair, we swerve its purpose and doings toward more affirmative possibilities. We ask how might we disrupt the AcademicAssessmentMachine while being caught within it ourselves? [ABSTRACT FROM AUTHOR]

(Auto)ethnographic positioning analysis is a new approach that mobilizes the demarcation between evocative and analytic autoethnography and combines the strengths of both with positioning theory. It is considered a suitable methodology for addressing the ongoing crisis of ethnography, understood as a continuing expression of the moral explosiveness of ethnographic relations in a socially divided and connected world. This introduction outlines the special issue's line of argument and justifies its goal and contribution to the persisting crisis of ethnography. The individual contributions are presented, focusing on how each study "positions" analysis autoethnographically and what this indicates about the respective research fields. [ABSTRACT FROM AUTHOR]