Suchergebnisse

ch. 1. Coming out matters -- ch. 2. Learning the closet : the time of "coming in" -- ch. 3. Living (in) the closet : the time of "being closeted" -- ch. 4. Leaving the closet : the time of "coming out" -- ch. 5. Paradoxes of the closet -- ch. 6. Making change, writing hope.

Who are we with-and without-families? How do we relate as children to our parents, as parents to our children? How are parent-child relationships-and familial relationships in general-made and (not) maintained?Informed by narrative, performance studies, poststructuralism, critical theory, and queer theory, contributors to this collection use autoethnography-a method that uses the personal to examine the cultural-to interrogate these questions. The essays write about/around issues of interpersonal distance and closeness, gratitude and disdain, courage and fear, doubt and certainty, openness and secrecy, remembering and forgetting, accountability and forgiveness, life and death.Throughout, family relationships are framed as relationships that inspire and inform, bind and scar-relationships replete with presence and absence, love and loss. An essential text for anyone interested in autoethnography, personal narrative, identity, relationships, and family communication.

The author identifies key responsibilities in declaring, justifying, and advocating for autoethnography as an orientation to research, including the need to recognize various perspectives for doing autoethnography and establishing criteria for evaluating autoethnography.

In "Staring at the Park: A Poetic Autoethnographic Inquiry" (2015), Jane Speedy uses poetry, drawings, and prose to offer an insider account of a stroke and post-stroke experience. In this review, I use both form and content to convey key ideas from Jane Speedy's book, as well as to represent my experience of reading her text. (autrhor's abstract)

In this essay, I make two suggestions about personal experience represented in writing. First, I suggest that this experience can be contested when the conditions and the representation of experience are critiqued rather than the experience itself. Second, I suggest that personal experience represented in writing, for example, an autoethnography, can also be "uncontestable" (Scott, 1991, p. 777). An autoethnography is not a disembodied text. A body, a subject, a vulnerable body and subject, is intertwined with and constituted by this text. As such, it becomes difficult to disentangle an autoethnographic representation from its corresponding, constituted-via-this-representation body and subject, thus making a critique of the text a critique of the life.

This article describes how autoethnography, a research method that uses—and even foregrounds—personal experience, can be used as a method for studying families. We first define autoethnography, describe orientations to autoethnographic research, and review research that has used autoethnography as a method for studying families. Although autoethnography has numerous strengths, four qualities make it especially suitable for doing family research. We describe how autoethnography can allow researchers to offer insider accounts of families; study everyday, unexpected experiences of families, especially as they face unique or difficult situations; write against limited extant research about families; and make research more accessible to nonacademic audiences. We conclude by offering criteria for evaluating autoethnography, including risks and limitations of the method.

In this collaborative autoethnography, we unmask our experiences with sexual assault and harassment in academic contexts through the use of a note format. We describe moments characterized by shame and anger, as well as moments of disciplining when we called out untoward behavior. We call attention to bystanders by describing instances of sexual harassment and assault in an article that will be read primarily by academics. This represents a feminist response to sexual harassment and assault in the academy in the hopes of challenging the normalized behavior.

This essay is written in and as a queer fugue—a series of themes and variations on grief, on loss and remembering, on the constitutive and dispossessing dance of relationality, and on the possibilities of becoming and forgiving. It is an essay about public mourning, queer relationships, being undone by death and language, and about making a case for recognizing unrecognized and unspeakable grief. It is an essay that recognizes the debts we owe to those we've lost, celebrates the queer selves and lives we could not do without, and how the words and voices and lives of others who are not acknowledged as fully or equally human are significant and profound.

This essay focuses on intersections of reflexivity as both an orientation to research and a writing practice that brings together the method of autoethnography and the paradigm of queer theory. Taking seriously autoethnography's and queer theory's commitments to uncertain, fluid, and becoming subjectivities, multiple forms of knowledge and representations, and research as an agent of change, we write a series of reflexively queer personal texts. These texts ask us—as writers and readers in a community of scholars—to question our desire to name and claim stories and to embrace the gifts and challenges of open texts and the importance of reflexivity as we test the limits of knowledge and certainty.

"There has never been a more crucial time for an intimate and thorough examination of the ways in which sexuality informs people's lives. In Living Sexuality: Stories of LGBTQ Relationships, Identities, and Desires, the authors use autoethnography and personal narrative to provide first-hand accounts of the connections between sexuality, particularly LGBTQ identities, and the everyday experiences of relationships. Each story also invites readers to understand how sexuality informs communication as it occurs within diverse cultural contexts. In addition, the stories often focus on taboo issues overlooked or ignored in mainstream research about sexuality. Discussion questions appear at the end of each story that should stimulate engagement by students, instructors, and researchers"--

La autoetnografía es un enfoque de investigación y escritura que busca describir y analizar sistemáticamente la experiencia personal con el fin de comprender la experiencia cultural. Esta aproximación desafía las formas canónicas de hacer investigación y de representar a los otros, a la vez que considera a la investigación como un acto político, socialmente justo y socialmente consciente. Para hacer y escribir autoetnografía, el investigador aplica los principios de la autobiografía y de la etnografía. Así, como método, la autoetnografía es, a la vez, proceso y producto.

La autoetnografía es un enfoque de investigación y escritura que busca describir y analizar sistemáticamente la experiencia personal con el fin de comprender la experiencia cultural. Esta aproximación desafía las formas canónicas de hacer investigación y de representar a los otros, a la vez que considera a la investigación como un acto político, socialmente justo y socialmente consciente. Para hacer y escribir autoetnografía, el investigador aplica los principios de la autobiografía y de la etnografía. Así, como método, la autoetnografía es, a la vez, proceso y producto. ; Autoethnography is an approach to research and writing that seeks to describe and systematically analyze personal experience in order to understand cultural experience. This approach challenges canonical ways of doing research and representing others and treats research as a political, socially-just and socially-conscious act. A researcher uses tenets of autobiography and ethnography to do and write autoethnography. Thus, as a method, autoethnography is both process and product.