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Autoethnography can be used in design to deepen the reflexive analysis of the participants but also of the researchers, especially in sensible fieldwork. This article analyzes the emotional journey of two researchers in a healthcare co-design context, specifically Chronic Kidney Disease (CKD). Our research aimed to understand patient experiences with home dialysis and other techniques, while the COVID-19 pandemic (2021 to 2023) required innovative adjustments due to restricted fieldwork. Our mixed-methods approach integrated co-design, research/creation, social innovation by design, and sensory ethnography. We examine how emotional dimensions in autoethnographic research shaped our methodological choices, using a narrative emotional journey as a tool. The practice of narrative tools during and after the fieldwork is analysed as a contribution to autoethnography in design research. Our analysis highlights the relevance of structuring autoethnography around the researcher’s narrative emotional journey, communication practices, and co-design media materiality, to reveal how project conditions influenced methodology. This approach underscored the performative nature of design material culture in fostering relationships with participants. Our findings offer both an autoethnographic tool and a tripartite framework for reflexive analysis, offering insights for research in constrained and sensitive contexts. [ABSTRACT FROM AUTHOR]

This research aimed to share a personal voice, through a reflexive narrative process, of how the author's experiences as a student, design teacher and academic integrity officer influenced the conceiving and implementation of a student designed university academic integrity campaign. An auto-ethnographic methodology was utilized to share stories, expressing thoughts, feelings, and attitudes, as new knowledge for other universities seeking to engage in academic integrity initiatives. Self-reflective journaling provided key words and phrases that were identified as data and then coded using three Saldaña coding methods (Emotion, In Vivo and Initial). Three key themes emerged: empathy, education, and positive change. It is evident in the key findings that these three themes play a vital role for academic integrity awareness in enabling student engagement, deep learning, redirection of student mindsets, and second chances. These reflections shared a process for fostering behavioural change at student and university levels through academic integrity promotion. This campaign and exhibition were heralded as an example to follow for universities by the Tertiary Education Quality and Standards Agency (TEQSA) of Australia. [ABSTRACT FROM AUTHOR]

This project delves into the establishment of place attachment in evolving landscapes through an interdisciplinary lens. It starts with the interpretation of the story of A-Fei, a mushroom forager in Yunnan, China from the perspective of multispecies ethnography, revealing that place attachment is tied to the nearby, where everyday interactions with the surrounding landscape can evoke memories of hometown and generate meanings of a new residence. Extending these insights, this project adopts auto-ethnography to examine the author's experiences in the multicultural city of Toronto to explore how she as an immigrant builds an attachment to the local landscape. Through sensory engagement, cultural observation, and interviews of the other immigrants, how magnolias facilitate a new sense of belongings has been found. This project aims to transcend disciplinary boundaries and expand the realm of landscape architecture to anthropologic perspectives. By emphasizing the co-evolution of human and non-human lifeways, it seeks to explore how individuals perceive landscape and build relationship with it and proposes "ethnographizing landscape architecture" as a value-centered approach for socially impactful and contextually relevant design. [ABSTRACT FROM AUTHOR]

Abstract This research aimed to share a personal voice, through a reflexive narrative process, of how the author’s experiences as a student, design teacher and academic integrity officer influenced the conceiving and implementation of a student designed university academic integrity campaign. An auto-ethnographic methodology was utilized to share stories, expressing thoughts, feelings, and attitudes, as new knowledge for other universities seeking to engage in academic integrity initiatives. Self-reflective journaling provided key words and phrases that were identified as data and then coded using three Saldaña coding methods (Emotion, In Vivo and Initial). Three key themes emerged: empathy, education, and positive change. It is evident in the key findings that these three themes play a vital role for academic integrity awareness in enabling student engagement, deep learning, redirection of student mindsets, and second chances. These reflections shared a process for fostering behavioural change at student and university levels through academic integrity promotion. This campaign and exhibition were heralded as an example to follow for universities by the Tertiary Education Quality and Standards Agency (TEQSA) of Australia.

The aim of this article is to identify the methodological and moral-ideological underpinnings of the project by Andrei Nikolaevich Alekseev (1934–2017), and to show how he conceptualized, developed and advocated for it, working outside the generally accepted epistemological and institutional framework of sociology. With this goal in mind, the author of this article cites Alekseev’s own reflections on his contribution to the discipline that were inspired by his colleagues’ critiques, while avoiding making any judgments of her own. The original social knowledge developed by Alekseev can be described as personal (in the words of M. Polanyi), but while containing elements of self-reflexivity and reflexivity, as well as actionism. The initial portion of the text gives a brief summary on the making of a “working sociologist”. Also Alekseev’s key ideas and methods are touched upon, those contained within two segments of the field that he established — within “dramatized sociology” and “sociological autoreflection”, also the specifics of these concepts and genres are described. The second part of the article includes excerpts from discussions between the star of this article and his scientific opponents. Typically the article would refer to reviews and letters addressed to Alekseev in which his colleagues would express their doubt or criticize “dramatized sociology” and “sociological autoreflection”. Shown are Alekseev’s self-reflective responses to his opponents — L.G. Grigoryev, V.A. Yadov, D.N. Shalin, D.M. Rogozin, particularly on the topic of methodology and research ethics. It also outlines Alekseev’s perspective when it comes to how his project fits into the established system of social-humanitarian knowledge, what are the methodical and substantive similarities and differences when comparing to existing directions in this field — auto-ethnography, biographics, public sociology, as well as the connection to literature and journalism.

Overall, the cultural and artistic practices that continue to surround hitchhiking subcultures are largely untapped by serious scholastic research. This paper, deliberately non-linear, explores the haptic dimensions of hitchhiking. We use this mode of travel to make certain observations about our late-modern, or cosmopolitan age, as well as about some of the subcultures surrounding adventurous, competitive, and alternative transport. The piece is grounded in a form of duo-auto-ethnography, inspired by the experiences of two authors who are well-versed in this practice, but who have still not met in person. The paper argues that one of the main lessons to arise from the era of mass hitchhiking during the mid-twentieth century is that the types of sensory knowledge acquired and passed on by hitchhikers themselves are unique in their spatio-temporal potential for being imaginatively transformed into tools for shaping wider socio-political projects. [ABSTRACT FROM AUTHOR]

AbstractIn this auto-ethnographic study, I examine the tensions in conducting leisure research with communities experiencing trauma as a survivor of trauma. I use diary entries taken during times of coping with my mother’s illnesses, and during a two-week period working with Syrian refugee families in Lebanon, to explore narratives of leisure as a means to heal and belong. Results from a narrative analysis reflect (1) renegotiating an empathetic researcher identity after trauma; and (2) affordance for safe leisure and opportunities to heal. These narratives contribute to enriching understandings of self-compassion within leisure research, with a focus on the capacity for leisure researchers to meaningfully engage with their experiences to deepen their engagement with families. It is my hope findings from this study can aid researchers in reflecting on their own trauma and healing journeys – and in doing so strengthen their capacities to care for others and themselves. [ABSTRACT FROM AUTHOR]

Abstract Background In rare diseases, limited access to services and rare disease experts may force families to act as medical advocates for their child; they can volunteer to support clinician-initiated research or initiate and lead research themselves. Ketotic Hypoglycemia International (KHI) is a new, global organization for families affected by idiopathic ketotic hypoglycemia (IKH) and is run solely by volunteers. Doing research together, families and international experts in a collaborative process such as at KHI, also referred to as patient and public involvement and engagement (PPIE) or extreme citizen science, is often praised for its positive effects on the research and the stakeholders involved. Methods We used auto-ethnographic narratives from parents and medical professionals in KHI to report on their experiences with co-produced health research. All co-authors wrote down their experiences in relation to three topics: time invested, work invested and power dynamics. Results Whilst the parents and health care professionals felt a new hope for (their) children with IKH, they also felt pressure to contribute time or to be flexible in how and when they dedicated time towards the organization. The power dynamics were characterised by a change in the relationship between the parents and medical experts; the parent being taught by the expert shifted to the expert learning from the lived experience of the parent. Both parents and medical experts struggled with maintaining boundaries and safeguarding their mental health. Conclusion Our findings call for the need to secure and prioritize funding for patient organizations, to enable them to create the sustainable architecture required for meaningful PPIE within these organizations. The morals and often deeply personal reasons for engaging with voluntary work in health research, can lead to overstepping of boundaries. As a result of our research, we call for the development of ethics of care guidelines within collaborative health research.

Background: In rare diseases, limited access to services and rare disease experts may force families to act as medical advocates for their child; they can volunteer to support clinician-initiated research or initiate and lead research themselves. Ketotic Hypoglycemia International (KHI) is a new, global organization for families affected by idiopathic ketotic hypoglycemia (IKH) and is run solely by volunteers. Doing research together, families and international experts in a collaborative process such as at KHI, also referred to as patient and public involvement and engagement (PPIE) or extreme citizen science, is often praised for its positive effects on the research and the stakeholders involved. Methods: We used auto-ethnographic narratives from parents and medical professionals in KHI to report on their experiences with co-produced health research. All co-authors wrote down their experiences in relation to three topics: time invested, work invested and power dynamics. Results: Whilst the parents and health care professionals felt a new hope for (their) children with IKH, they also felt pressure to contribute time or to be flexible in how and when they dedicated time towards the organization. The power dynamics were characterised by a change in the relationship between the parents and medical experts; the parent being taught by the expert shifted to the expert learning from the lived experience of the parent. Both parents and medical experts struggled with maintaining boundaries and safeguarding their mental health. Conclusion: Our findings call for the need to secure and prioritize funding for patient organizations, to enable them to create the sustainable architecture required for meaningful PPIE within these organizations. The morals and often deeply personal reasons for engaging with voluntary work in health research, can lead to overstepping of boundaries. As a result of our research, we call for the development of ethics of care guidelines within collaborative health research. Plain English Summary: When confronted with a rare disease it is often hard to access information and or medical experts for help. Parents of children affected by idiopathic ketotic hypoglycemia (IKH) have joined in a patient-led organisation to initiate and lead research that could give answers to their medical questions and worries. Medical experts have been invited to join the organisation as members of the Scientific Advisory Board (SAB). When people report on health research conducted in collaboration with patients and or members of the public, they mostly mention positive outcomes. At KHI, some people had left the organisation and we had to deal with some difficult situations; so, we wanted to document and understand these challenges. Nine members of KHI, parents and medical experts, wrote down their stories, using three topics to guide their narrative: time invested, work invested and power dynamics at KHI. Parents and medical experts felt a new hope for (their) children with IKH when working for KHI but they also felt pressured to work at all hours and at the cost of time with their families or their own health. The stories revealed that parents felt less important compared to medical experts, but also that the relationship between parents and experts changed from the parent being taught by the expert, to the expert starting to learn from the lived experience of the parent. To make these collaborations successful we plead for funding for patient-led organisation and ethical guidelines to safeguard volunteers (both medical and lay people). [ABSTRACT FROM AUTHOR]

In July 2020, rapper Megan Thee Stallion was shot by her then boyfriend Tory Lanez, a fellow rapper. The incident brought to the surface (again) a long, ongoing conversation about the experiences of Black women survivors of intimate partner violence, much like other high-profile cases (e.g., Tina Turner) have done before. Specifically, these cases show how Black men particularly can uphold patriarchal violence in intimate or romantic contexts. Moreover, these cases show the tensions that can arise when survivors seek help from law enforcement. For example, the idea of racial loyalty and not calling the police on a Black man and how this affects the options available to Black women. In other words, Black women often have nowhere to turn for help when they experience violence. In this article, I employ Black Feminist Autoethnography as a methodological framework to analyze a personal instance of road rage where I was attacked, to explore how Black women survivors make meaning of their experiences, the thought process behind their decision to involve the police, how Black men uphold patriarchal violence in non-intimate contexts, and how Black women resist or refuse to accept the violence. This analysis reveals the raced and gendered components underlying the private/public nature of interpersonal violence experienced by Black women and the relationship between intimate and non-intimate interpersonal violence. Implications for qualitative social work research and practice include the use of Black Feminist Autoethnography as a methodological framework to identify areas of empowerment, strength, and support for survivors of violence. [ABSTRACT FROM AUTHOR]

This paper presents a study of the experiences of five individuals who explore their unique relationship between music and spirituality. Each participant critically narrates their faith and beliefs and explores how these relate to their experiences with music. The paper begins with a brief exposition of the literature concerning music and spirituality and the linkages between the two. The methodology combines narrative and auto-ethnography, underpinned by a phenomenological approach to reflection on experiences. Using deep self-analysis, the five authors derive and discover lessons concerning their own relationship between faith, spirituality, and music. These are then analysed to produce common themes concerning the intertwining of spirituality with music. Finally, the conclusions present a novel contribution which includes lessons on how through self-exploration, one can use music and spirituality to repair and ultimately enrich the soul. The paper exposes the interplay between faith, spirituality and music, which will be of general interest and provide inspiration to those who intend to use music to enrich their lives and heal themselves. [ABSTRACT FROM AUTHOR]

This article presents an auto-ethnographic account of a 20 session virtual group art therapy program, exploring the author's psychological processes in response to recent life events and implicit life histories. Through analysis of the artwork created during the program, the author traces a cyclical movement of psychic energy, highlighting themes of self-representation, emotional expression, and the integration of conscious and unconscious experiences. The article concludes with a discussion of the efficacy of art therapy in facilitating psychological reparation and promoting a holistic understanding of mental health within a broader social-cultural context. [ABSTRACT FROM AUTHOR]

Copyright of Revista Punto Género is the property of Revista Punto Genero and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article describes an unexpected methodological shift made in response to the COVID-19 pandemic during doctoral research, and exemplifies reflexivity in action whilst negotiating my complex positionality as both a researcher and a social worker. The first UK national lockdown was announced after I had conducted 3 months of ethnographic data collection in a local authority adult social work team, thus halting my research. As society shut down, face-to-face research was paused overnight, however, the local authority continued to provide essential services and support. Forging a path forward, I successfully gained a job practising as a social worker within the team and completed a supplementary ethics application to include auto-ethnographic data which would complement the existing ethnography. Although practicing reflexivity and analysing positionality are established and encouraged parts of ethnographic research, how a researcher actively conducts them varies and usually remains unseen. Methodologies are often presented in a sanitised and polished manner, depriving the reader of the messy yet informative reality of research. This article draws upon fieldnotes to practically illustrate and bring this reflexivity on positionality to the fore. As I move from participant-observer to complete-participant, the findings zoom in on my experience of navigating positionality, revealing a micro picture of the details and subtleties of this process. This unexpected research journey enhanced my level of intimacy with the phenomenon, the research site, and the participants. Overall, this example of enacting reflexivity helps to bridge the gap between how positionality is theorised and how it actively practiced. Finally, this article is a call for more open, deeper, and continual reflexivity on our positionality as researchers. [ABSTRACT FROM AUTHOR]

Epistemic injustice towards Indigenous women is a global reality. In South Africa (SA) and beyond, Black pain is a recognized experience. "Coloured" pain is less familiar terrain since "Coloured" identity is accepted by some South Africans but rejected by others. Racial identities, however, often manifest as a material reality in society, shaping the life possibilities and potentialities of people. "Coloured" women have experienced limited upward mobility in post-Apartheid SA, and experiences of non-belonging accompany "Coloured" consciousness, collectively and individually. Claims attached to Khoi-Coloured heritage are growing more assertive in the current body politic and concentrated in provinces like the Western Cape in SA. Hidden by African patriarchal claims, the voices and politics of women with Khoi lineage are once again hidden in post-Apartheid SA. Many different stigmas are attached to such women, stigmas that are insufficiently explored and deconstructed in scholarly work. How much of this Khoi-Coloured condition entails a peculiar experience of pain and deprivation? How do we access Khoi (and San) lineage given a fragmented and absent archival political history, and do personal autoethnographies provide a way into a deeper understanding of these socio-cultural identities? Drawing on the experience of a historical figure, Krotoa, this paper argues that the "Coloured" African Matriarch is a decolonial African universal in the making. [ABSTRACT FROM AUTHOR]

Yarning is a trusted, culturally integral way of creating new knowledge that is different from focus groups. This article is a reflection piece from an Aboriginal Researcher engaging with Indigenous Standpoint and auto-ethnographic approaches to explore how yarning interfaces with Indigenous data sovereignty. It is argued through the themes of deep listening, tension, relationality, and power—from memories and lived experiences—that yarning upholds the rights of Indigenous data sovereignty because it enables intimacy, connection, and recognition of cultural knowledge holders.IMPLICATIONSIndigenous Data Sovereignty recognises the rights of Indigenous people to determine the means of collection, ownership, and dissemination of data pertaining to Indigenous Peoples.The level of intimacy and connection between First Nations Peoples obtained through yarning is at risk of being compromised if non-Indigenous researchers conflate yarning with focus groups.Indigenous Data Sovereignty recognises the rights of Indigenous people to determine the means of collection, ownership, and dissemination of data pertaining to Indigenous Peoples.The level of intimacy and connection between First Nations Peoples obtained through yarning is at risk of being compromised if non-Indigenous researchers conflate yarning with focus groups. [ABSTRACT FROM AUTHOR]

Reading is not only a mental decoding activity but also a social, material, bodily, and affective practice. It is learned; changes over time; varies across situations; and is crucial for academic institutions. Nonetheless, academics practice reading largely individually. Yet, reading remains an undervalued part of how professional research (work) is done. In this paper, we take a practice-oriented approach: How is reading enacted as a seemingly self-evident academic technique? Drawing on Science and Technology Studies and collective auto-ethnographic reflections of our readings in the RUSTlab at Ruhr University Bochum, we explore how reading is structured with respect to different goals--be it for critique, fun, teaching, or writing. We consider aspects of the material infrastructure such as pens and (missing) couches, and analyze how situations, bodies, and settings enact and afford different modes of reading. We organize the modes of reading into reading about, reading around, and reading aloud. This paper argues that reading is a craft that requires care and companionship, and that it matters who gets to read, when and where reading is done, and what the legitimate excuses for not reading are. We polemicize that academics would do well to bring reading practices from the individualized margins to the heart of collective exchange. [ABSTRACT FROM AUTHOR]

In this article, I reflect on the process of understanding and my strategies of reporting in the context of a three-year ethnographic study on non-monogamous sex and relationships in Belgium, which included interviews and participant observation in various dating sites and in support groups for people in consensual non-monogamous relationships. I draw the contours of what a research ethics that creates space for the researcher's embodied learning, and learning through sexual-intimate relationships in particular, might look like, centralizing the concept of vulnerability. An ethics of intersubjective vulnerability not only has the potential to constitute an epistemological position from which to conduct critical analyses that aims at producing multidimensional and embodied understanding of power relations, it also constitutes a space of political contestation and a position from which to start to envision alternative possibilities to the neoliberal values that have pervaded society. [ABSTRACT FROM AUTHOR]

Reading is not only a mental decoding activity but also a social, material, bodily, and affective practice. It is learned; changes over time; varies across situations; and is crucial for academic institutions. Nonetheless, academics practice reading largely individually. Yet, reading remains an undervalued part of how professional research (work) is done. In this paper, we take a practice-oriented approach: How is reading enacted as a seemingly self-evident academic technique? Drawing on Science & Technology Studies and collective auto-ethnographic reflections of our readings in the RUSTlab at Ruhr University Bochum, we explore how reading is structured with respect to different goals—be it for critique, fun, teaching, or writing. We consider aspects of the material infrastructure such as pens and (missing) couches, and analyze how situations, bodies, and settings enact and afford different modes of reading. We organize the modes of reading into reading about, reading around, and reading aloud. This paper argues that reading is a craft that requires care and companionship, and that it matters who gets to read, when and where reading is done, and what the legitimate excuses for not reading are. We polemicize that academics would do well to bring reading practices from the individualized margins to the heart of collective exchange.

Overall, the cultural and artistic practices that continue to surround hitchhiking subcultures are largely untapped by serious scholastic research. This paper, deliberately non-linear, explores the haptic dimensions of hitchhiking. We use this mode of travel to make certain observations about our late-modern, or cosmopolitan age, as well as about some of the subcultures surrounding adventurous, competitive, and alternative transport. The piece is grounded in a form of duo-auto-ethnography, inspired by the experiences of two authors who are well-versed in this practice, but who have still not met in person. The paper argues that one of the main lessons to arise from the era of mass hitchhiking during the mid-twentieth century is that the types of sensory knowledge acquired and passed on by hitchhikers themselves are unique in their spatio-temporal potential for being imaginatively transformed into tools for shaping wider socio-political projects.

A travel journal by a preacher during the annual Pentecost prayer meetings in the Dutch Reformed Church is an autoethnographic description of, and reflection on historical, geographical, theological, as well as intimate and personal topics. Of prime importance is an auto-ethnographic description of two experiences by the researcher, namely two series of Pentecost prayer meetings which he conducted in May 2024 in two congregations of the Dutch Reformed Church. These two experiences have, as background, the researcher's personal and collegial relationship with the receiver of the Festschrift, that conveys the academic research they did together over the past few years. Throughout the course of this article, these descriptions are linked to perspectives arising from a collegial relationship with the work of the receiver of the Festschrift. Arising from these reflections, perspectives are provided for the ministry of Pentecost prayer meetings in the Dutch Reformed Church. [ABSTRACT FROM AUTHOR]

This article reflects on notions of the embodied archive in diaspora art, with a particular focus on my situated knowledge and positionality as a diasporic artist of mixed Turkish and Austrian heritage who lives in the United Kingdom. Taking my multilingual video performance Surya Namaz (2018) as a case study, I address the question of roots, ancestry or lineage that arose in the making of the video through writing with the practice, and critically explore the pitfalls of self-othering, the trope of the return and the problematic position of the Spivak's native informant in the context of diaspora art. Reflecting on the multiplicity of voices and encounters that shaped the making of Surya Namaz, I highlight the potential of Relation to resist an essentialist conception of identity while exploring the body as diasporic archive and site of multiple belongings. [ABSTRACT FROM AUTHOR]

This autoethnography seeks to open up for re-interpretation and debate three topics that feature within social work practice, research, and education: firstly the value and use of metaphor in understanding practice, secondly approaches to social work reflective writing, and thirdly the issue of poverty and its significance and impact in child and family social work. Metaphors can be valuable in framing understanding of issues within social work practice and advocating for change. Three metaphors have been particularly used in understanding the relationship between social work practice and poverty: The Invisibility of Poverty, The Elephant in the Room, and The Wallpaper of Practice. The three Parts of this autoethnography each adopt a different approach to autoethnographic writing and addresses and unsettles one of these metaphors. The first part adopts a narrative-reflective-analytical approach conventional to reflective writing in social work. The second and third parts adopt poetic and post-humanist approaches, respectively. It is proposed that adopting autoethnography as a methodology challenges the uncritical application of metaphor to situated practice and thereby prevents interpretive foreclosure. 'Writing against' objectified social work knowledge may assist in opening up practice to more challenging critical reflection and re-interpretation. Juxtaposing these three parts demonstrates the potential of non-conventional autoethnographic approaches to provide opportunities for deeper reflection on the experiences of doing social work within the context of poverty than conventional approaches to reflective writing. Furthermore, they indicate a need to reconsider how well these metaphors reflect social work practice experience with poverty. [ABSTRACT FROM AUTHOR]

Copyright of Studia Ethnologica Croatica is the property of Studia Ethnologica Croatica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Smart home technology is expected to be widespread in the future and to accommodate a green transition to reduce and time-shift energy consumption. However, smart technologies also have social consequences, which are important to understand. At a basic level, we need to know more about learning to live with these technologies and how they influence our everyday practices and routines. Providing in-depth longitudinal insights into these processes, this paper presents an auto-ethnography of living with smart home technology: a 20-month diary kept by one of the authors. The paper uses theories of practice to investigate details of learning processes when interacting with three selected technologies: smart alarm and lighting management, smart control of heating, and a smart electric vehicle (EV). Theories of learning have a well-established tradition within theories of practice, and the concept of "knowing how to go on" and the concept of practical intelligibility are central in this work. This paper investigates the adoption of new smart technologies and how they interact with learning processes in different material and social contexts. Such an approach can lay the groundwork for further empirical research with a broader set of materials. It can also provide knowledge to assist in the design of better technologies and in developing policies and regulations to promote this. [ABSTRACT FROM AUTHOR]

In this paper, I use auto‐netnography data to explore my experiences of self‐tracking with my Apple watch to uncover some of the ways in which the materiality of self‐tracking led me to experience an intensified form of surveillance around my body. The paper contributes to literature within digital geographies which considers the blurring of online and offline boundaries. I consider this in relation to auto‐netnography and auto‐ethnography to question the distinction between the two. I contribute to debates in fat studies around the blurring of the personal and researcher identity when supporting the Health at Every Size Approach, furthering these debates by exemplifying how the materiality of self‐tracking can intensify feelings of guilt and shame when researching the body. The paper concludes with some ethical recommendations for self‐care in the research process, arguing that future research should consider how the researcher should hold space to deal with the unintended emotional consequences that may come from research. [ABSTRACT FROM AUTHOR]

The study of everyday life has gained attention across various disciplines in the context of modernity. This study utilizes Lefebvre's rhythmanalysis to explore the everyday experiences of residents in the Xiguan Community, a historically significant residential area in western Guangzhou undergoing urbanization and tourism development. Adopting an emic perspective, this study employed auto-ethnography to depict the daily rhythms and spatially embodied experiences of the author, a native resident of the Xiguan Community. By incorporating reflective and self-narrative elements and comparing them across generations, this approach provides first-hand knowledge and self-awareness. This research offers an insider's comprehensive understanding of the effects of urbanization and tourism on residents' everyday lives. Informed by Lefebvre's rhythmanalysis, this analysis incorporates spatial and temporal dimensions, with a specific emphasis on residents' experiences of spatial embodiment and their engagement with everyday rhythms. The study reveals two key findings: First, urbanization and the commodification of landscapes have created a constructed "the present" in traditional communities, displacing the meaningful "existence" of everyday life. Certain spaces within these communities have detached from residents' everyday lives, serving urban and tourism purposes, and leading to partial alienation in spatial and temporal dimensions. These spaces represent the simulacra and fragments of residents' everyday lives, lacking subjectivity, temporality, and wholeness. Over time, the "existence" that embodies the meaning of residents' everyday lives has been squeezed out by structural forces such as urban renewal and community tourism. For tourists, these landscapes may serve only as replicas of attractions, devoid of the essence of residents' everyday lives. For the residents, these community spaces have become manifestations of instrumental rationality and commodification. Second, this study highlights that traditional community residents' bodies are disciplined and governed by the instrumental rationality of urban production and the invisible rhythms of the tourism industry. In large cities, the significance of individual bodies in traditional urban communities is often overlooked, as bodies become tools for creating value through work. Individuals adjust their everyday rhythms based on urban settings' production rationality and efficiency priorities. This undermines the bodily rhythms that align with natural cycles and prompts residents to distance themselves from traditional communities. While the older generation in the Xiguan Community experiences overlapping leisure time and shares community spaces, fostering solid social relationships, the younger generation faces longer working hours, extended commuting distances, and more individualized leisure time. As a result, there is a lack of synchronization in leisure rhythms among neighbors. The embodied rhythms of traditional community residents have shifted from a state of harmony with natural rhythms and community spaces to being governed by the instrumental rationality of urban production and invisible rhythms of the tourism industry. This study provides an emic and longitudinal perspective to the investigation of spatial experiences and embodied rhythms in urban and tourism development. The use of autoethnography amplifies residents' voices and calls for greater consideration of local daily life. These findings emphasize the importance of incorporating residents' everyday experiences into the planning and development of sustainable communities and tourism. [ABSTRACT FROM AUTHOR]

This paper discusses the imaginary about migrant kin destinations and the lives of the family members left behind. It reflects on the mechanisms of connection to places the subject has never been that knows through stories told by people whom themselves have never been but have experienced separation and loss as remaining behind in a family characterized by a history of emigration. Through self-reflexive auto-ethnography, this article focuses on the development of virtual ties to imagined places through the establishment of emotional geographies in the second generation left behind. The paper engages with the theorization of two stages in the lives of those who remain in the homeland: (In)-decision to stay, (Re)-solution to stay, which can result in Hesitation about staying in second generation left behind and eventually can lead to an Exit-action. Applying the concept of 'familial habitus', it demonstrates how in belonging to a family affected by displacement, stories about distant kin operate as living entities that form bonds with people, places, events with which the subject is unfamiliar. The social remittances provided through visits back can enhance the left behind exitus and emancipation opening for a potential liminoid experience of break with the limitations of patriarchal culture. [ABSTRACT FROM AUTHOR]

This article* discusses the tolerance of violence. Specifically, it explores the way violence is enacted and perpetuated in residential education in Latvia. The article explores the perception and experience of violence in these schools by combining ethnographic fieldwork and autoethnographic data. Violence within the institution coalesces around three main aspects of experience: violence as necessary for regulating relationships, the embodiment of violence, and the expression of institutional violence. I illustrate how the application of violence is often justified as developing independence in students and by offering opportunities that mask the role of the school system in the reproduction of inequality in society. I conclude with an exploration of how the tolerance of violence arises from reproduction of an unequal social order that is maintained through the duplicitous position of the residential school as simultaneously necessary and unnecessary, closed and open, violent and nurturing. [ABSTRACT FROM AUTHOR]

In this article, we contest globalised notions of data as 'universally' beneficial, necessary and 'evidence-based'. We do so by drawing upon narrative accounts of the problematic ways data impact educators researching and working in university and schooling settings over time and in varied national contexts. We reveal how data are transient and often erroneous, even as data appear omnipresent and omnipotent. Employing an auto-ethnographic storytelling approach, we draw upon our diverse experiences as educators working within and across multiple national and subnational contexts – in England, Singapore, Bangladesh and Australia – to reflect on how data have reconstituted and recalibrated our experiences in school and university settings. We seek to break the 'myth' of data – that we cannot live without the supposedly complete construction of work and life that dominant, reductive assemblages of data provide. In doing so, we argue for the reimagination and demystification of broader data regimes. [ABSTRACT FROM AUTHOR]

New Age practices and their ritualized actions have been primarily based on the creation of sacred spaces through immediate interaction, proximity, affect, healing, bodily engagement, and emotional exchange. In the COVID 19 pandemic context, however, such spiritual intimacy has been challenged if not compromised. New Age practitioners have faced the necessity to become ritually and spiritually innovative and establish new forms of sacred spaces to accommodate their performances. Drawing on long-term fieldwork on the theme of New Age spirituality and healing in Lisbon, Portugal, and Athens, Greece, this article offers an account of how New Age spiritual creativity was performed in the context of the pandemic, while exploring how different yet intertwined sacred spaces are created, and the role that (auto)ethnographic embodiment and research knowledge plays in this process. [ABSTRACT FROM AUTHOR]