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This article sheds light on autoethnographic accounts of mental illness, to address author and reader concerns and questions and to consider what practitioners can learn from these narrative accounts. Drawing from my own and others' trajectories, I discuss the drawbacks and dangers of exposing a 'flawed' identity, the stigma of serious mental illness, intertextuality issues, the tangled nature of revelation and redemption, framing the 'Other' in mental illness autoethnography and depictions of 'life in the asylum.' I explain how in telling my own 'psychiatric' tale, I looked to the symbolic concept of 'communitas' as a means of examining inter-relational processes and collective experience in a psychiatric facility. I argue that, while the act of writing about one's illness experience can be rightly perceived as a way of reclaiming personal 'power' and facilitating healing, attempts to 'evidence' recovery can run counter to the writer's reality of life with or beyond mental illness as personally and socially messy. In answer to the question, 'at what point does a 'life in the asylum' narrative become autoethnographic?' I argue for the potential of autoethnography to contribute to broader sociological, ethnographic and medical debates and thus impact on policy. Speaking up about mental health through autoethnography can help to promote awareness of the unpredictability and socially constructed nature of mental illness and can inform strategies toward reducing public stigma, tackle the cyclical impact of labels, highlight the need to change social and medical attitudes, and revisualize treatment and support.

Our article employs a feminist perspective to interpret ethnographic data on soft skills programmes (SSPs) for female staff in Higher Education (HE). We use the story of Arachne as a metaphor for how, under neoliberalism, women are instructed to create local 'nets of power,' only to find themselves tangled in a web of conflicting expectations. Our method was informed by Institutional Ethnography (IE). Data incorporated autoethnography, participant observation, in-depth interviews with female SSP participants from academia and corporate services, as well as document study. SSPs emerged as social spaces promoting self-care and entrepreneurial practices to predominantly female audiences. An entrepreneurial self was promoted on SSPs, ostensibly to inoculate women against stress and exploitation, but arguably to perpetuate a 'super-woman' work ethic. SSPs exemplify how women are kept busy with attending to their personal 'metamorphoses' as opposed to 'meddling' in the politics of institutions, distracted from feminist agendas that might address structural gender inequalities in HE.