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This remarkable book tackles child sexual abuse and exploitation, arguing that blame and accountability belong to its perpetrators. It draws on thematic content analysis and autoethnographic principles and is methodologically novel in utilising the poetry of the first author, written in childhood, as primary data. An important international educational and practical resource, it should be on the shelves of university libraries, informing courses in social work, criminology, health and qualitative inquiry. It is also a much needed knowledge resource for abuse survivors and their advocates, remedying what the moral philosopher Miranda Fricker calls "hermeneutic injustice": abused people lacking the knowledge and vocabulary to adequately make sense of their experiences.

"An Autoethnography of Becoming a Qualitative Researcher chronicles Trude Klevan's personal experiences of her doctoral journey, with Alec Grant as an external academic resource and friend, and her subsequent entry into the neoliberal higher education environment. It gives a personal and intimate view of what it's like to become an academic. This book is constructed as an extended dialogue which frequently utilizes email exchanges as data. Firmly grounded in the epistemic resource of friendship, it tells the story of the authors' symbiotic academic growth around their critical understanding and knowledge of qualitative inquiry, and the purposes of such knowledge. The tale told is of the unfolding of a close and mutually beneficial relationship, entangled within sometimes facilitative, sometimes problematic, environmental contexts. It uses these experiences to describe, explore and critically interrogate some underlying themes of the philosophies, politics, and practices of qualitative inquiry, and of higher education. Disrupting conventional academic norms through their work, friendship, and correspondence, Trude and Alec offer a critical and epistemological view of what it's like to become a qualitative researcher, and how we can do things differently in higher education. This book is suitable for all researchers and students, their supervisors, mentors and teachers, and academics of qualitative research and autoethnography, and those interested in critiques of higher education"--

This duoethnographic study has three aims: the first is to coherently situate our emerging duoethnographic dialogue in relation to an overview of both its parent methodology and related approaches within the narrative inquiry paradigm. Our second aim is to then enable readers to make contextual sense of our dialogue. We do so by prefacing it with a brief, focused overview of our theoretical, empirical and fiction work, and related literature, selected for the purpose of clarification. Following this, our final aim is to demonstrate in our dialogue the differences between our respective attempts as academics to work against the neoliberal ideology of technical rationality. We believe that this negatively impacts on contemporary mental health nurse higher education and thus necessitates our respective remedial contributions to this discipline. We conclude by considering the extent to which we feel we have met our aims and describing emerging implications for mental health nursing and other scholars, internationally.

This paper is divided into three parts, each separated by centrally spaced asterisks. The first part, co-written on the basis of the standpoint interests of both authors, outlines the historical, philosophical, theoretical and methodological contexts for the use of autoethnographic short stories in the social and human sciences. The functions and representational practices of this genre are reviewed and discussed, and the main criticisms leveled by its detractors responded to. This sets the scene for the second part of the paper, an autoethnographic short story. Effectively a story of stories, it was constructed directly from the first author's memories of his early life in relation to textual material and was written exclusively by him. In part three, some of the significant issues raised in the story are discussed in relation to larger co-evolving social, cultural and therapeutic frameworks from a reflexive and narrative identity perspective. It is written as, and represents, an extended, unfinished dialogue between the first and second author.

The 'Our Encounters with - ' series collect together unnmediated, unsanitised narratives by service-users, past service-users and carers. These stories of direct experience will be of great benefit to those interested in narrative enquiry, and to those studying and practising in the field of mental health. The collection bring together a range of voices on the theme of suicide - those who have been suicidal, along side the friends, family and staff who have lived and worked with them. Too often the rhetoric of 'suicidology' is occupied only by those who have never had personal experience of suicidality. The first-person voice is strangely absent. These frank accounts go some way to correcting the balance. We hope that these narratives will be helpful for people who may have had similar encounters, or are harbouring future suicidal intentions, and for those who care for them personally or professionally; that readers can use the stories in the book to make better sense of their own experiences and decisions. Ultimately we hope that the book will facilitate a more empathic understanding of the experiences of others generally, and of people who were close to and have been lost to suicide.

In this paper, the first author autoethnographically describes, discusses and reflects on her process of becoming a researcher based on her PhD journey. She explores how the development of knowledge and her understandings of what counts as knowledge is entangled with her personal and professional development. The second and third authors join with her to explore and comment on the ways in which her doctoral topic knowledge and her process of becoming a researcher co-evolved. On this basis, all authors challenge and trouble what counts as qualitative knowledge and inquiry in contemporary academia and discuss the need for the provision of curiosity-nurturing and troubling environments.

The topic of this article is the experience of the impact of dyslexia on medical studies, explored using a collaborative autoethnographic methodological approach. The study was prompted by an initial and ongoing full search of the literature, which revealed an absence of autoethnographic research into the experiences of medical students with dyslexia. It has four aims: to provide an in-depth, multi-layered account of the impact of dyslexia on a UK undergraduate medical student; to help other students and academic support staff in similar situations; to outline improvements that could be made to medical and other educational curricula and examination procedures, globally; finally, to call for further qualitative research to test out, possibly enhance, and qualify the cultural transferability of our study.

Although literature exists on the methodological development of autoethnographers in the classroom context, little has been written about achieving such development in online networks of dispersed individuals, and the social psychological difficulties between senior members of such networks that might ensue. This conversational autoethnography developed after Alec Grant, the first author, angrily withdrew by email from the South Coast Autoethnography Network (SCAN). Since its inception in 2013, the hub, or centre of operating activity of SCAN has historically been mostly shared between a small number of academics working in, or associated with, Sussex University and the University of Brighton in the south coast of England. With around 65 participants, SCAN aims to facilitate the development of autoethnographers, with many of its members inexperienced in the approach to differing degrees. In their conversational exchange, the authors explore, respond to, and try to make sense of and resolve, the tensions that developed in the group before and after Alec's withdrawal from it. The authors believe that this article captures many of the interpersonal difficulties that might inevitably arise between senior members, in autoethnographic networks internationally. They therefore hope that it will serve as a useful resource for individual readers and network groups.

The terms "thanatourism" and "dark tourism" relate to visiting places of human tragedy, which are increasingly developed as tourist destinations. There is a need to trouble thanatouristic assumptions through sharing and discussing lived experiences. These challenge the simplistic mechanistic marketing and conventional research practices of thanatourism. This dialogic autoethnographic study responds to this need, addressing thanatourism from the subjective and emotional perspectives of "insider" scholar-participant-consumers. Two interactive dialogic stories are presented by the lead and second authors, with the fourth providing a theoretically informed response. In the final section, the third author, an experienced autoethnographer and outsider to the thanatouristic topic and context, interrogates the lead author on concepts and issues emerging in the autoethnographic dialogue. Through engaging with this study, the reader is offered a multilayered, polysemic, emotionally provocative account of the ethical interface between thanatourism, consumer behaviour and marketing practices, and an exemplar model for future autoethnographic work.

PurposeThe purpose of this paper is to explore how sharing stories of being a mental health professional and academic, based more broadly on serendipity and searching in life, can serve as means for bridging and developing cross-cultural understandings and collaborative work.Design/methodology/approachThis paper is a relational autoethnography based on face-to-face and written conversational dialogue between five mental health academics from the UK and Norway.FindingsThe very practice of writing this paper displays and serves the purpose of bridging people, cultures and understandings, at several levels, in the facilitation of new research and writing projects. Troubling traditional boundaries between "us" and "them, and the "knower" and the "known," the writing is theoretically underpinned by Friendship as Method, situated in a New Materialist context.Originality/valueThrough its conversational descriptions and explorations the paper shows how doing relational autoethnography can be purposeful in developing cross-cultural understandings and work at both professional and personal levels. It also demonstrates how autoethnography as relational practice can be useful in the sharing of this methodology between people who are more and less familiar with it.

Crisis resolution teams are a community-based service, targeting adults experiencing acute mental health crises. The rationale for the development of crisis resolution teams is both value and efficacy-based: crisis resolution teams should contribute to the humanizing of mental health services and to enhanced efficacy. This diversity in purpose appears to affect the practices of help that are offered by crisis resolution teams, which research has shown to vary greatly. A discursive approach recognizes that practices are shaped by external paradigms and structures, and clinicians' construction of professional identities and practices through their talk and meaning making. Thus, this study used a discursive psychological approach to identify discourses through which crisis resolution team clinicians talk about and understand helpful help in mental health crises. Focus group interviews with clinicians from eight crisis resolution teams revealed two broad and contradictory discourses: helpful help as something "made" with crisis resolution team workers as creators of collaborative and innovative practices, and helpful help as something "given" with the crisis resolution team workers as representatives of a predefined specialist mental health service culture. The contradictions between these discourses reflect the diverse rationale for the development of crisis resolution teams and the possible tensions and pressures under which crisis resolution team work is conducted. In this overall context, the study further critically examined the tensions between the discourse of constructing new practices, and existing practices constituted by the specialist mental health services' traditional discourse. Failing to constantly reflect upon and question these tensions in collaboration with service users, carers, and other services can impair creativity and the development of humanizing helpful help.