1. A Conversation About Autoethnography Research Methodology Group Webinar August 22, 2019
Jim Lane, Ed.D.
Senior Research Fellow
Center for Educational and Instructional Technology

2. First Thoughts
You think your pain and your heartbreak are unprecedented in the history of the world, but then you read. Only if we face these open wounds in ourselves can we understand them in other people. One writes out of one thing only - one's own experience. Everything depends on how relentlessly one forces from this experience the last drop, sweet or bitter, it can possibly give. James Baldwin, Notes of a native son, 1955.
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3. Presentation Overview
This is a reprise of last year’s presentation. Some material has remained. Much has changed.
The focus more personal: People I’ve seen and heard and places I’ve been.
First thoughts
Methodological, conceptual, and ethical overview: Learning from the masters
Hearing from the masters
Personal applications
Note that AE is not an authorized methodology for UOP dissertations.
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4. First Thoughts
You write in order to change the world.... If you alter, even by a millimeter, the way people look at reality, then you can change it.
James Baldwin, in Denzin, 2014
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5. Why Do Autoethnography?
To critique, make contributions to, and/or extend existing research and theory.
To embrace vulnerability as a way to understand emotions and improve social life.
To disrupt taboos, break silences, and reclaim lost and disregarded voices.
To make research accessible to multiple audiences. (Adams, Jones, & Ellis, 2015, p. 25).
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6. Some Definitions of Autoethnography
An approach to research and writing that seeks to
describe and systematically analyze (graphy)
personal experience (auto) in order to
understand cultural experience (ethno)
(Ellis, et al, 2011).

7. Conventions of Autoethnography
The existence of others;
The influence and importance of race, gender, and class;
Family beginnings;
Known and knowing authors and observers;
Objective life markers;
Real persons with real lives;
Turning-point experiences; and
Truthful statements distinguished from fictions (Denzin, 2014, p. 7).
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8. Autoethnography as Research Method
Uses a researcher’s personal experience to describe and critique cultural beliefs, practices, and experiences.
Acknowledges and values a researcher’s relationships with others.
Uses deep and careful self-reflection – typically referred to as “reflexivity” – to name and interrogate the intersections between self and society, the particular and the general, the personal and the political.
Shows “people on the process of figuring out what to do, how to live, and the meaning of their struggles.”
Balances intellectual and methodological rigor, emotion, and creativity.
Strives for social justice (Adams, Jones, & Ellis, 2015, p. 25).
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9. Core Ideals of Autoethnography
Recognizing the limits of scientific knowledge (what can be known or explained), particularly regarding identities, lives, and relationships, and creating nuanced, complex, and specific accounts of personal/cultural experience.
Connecting personal (insider) experience, insights, and knowledge to larger (relational, cultural, political) conversations, contexts, and conventions.
Answering the call to narrative and storytelling and placing equal importance on intellect/knowledge and aesthetics/artistic craft
Attending to the ethical implications of their work for themselves, their participants, and their readers/audiences (Adams, Jones, & Ellis, 2015, p. 25).
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10. Priorities of Autoethnographers
Foreground personal experience in research and writing
Illustrate sense-making processes
Use and show reflexivity
Illustrate insider knowledge of a cultural phenomenon/experience
Describe and critique cultural norms, experiences, and practices
Seek responses from audiences (Adams, Jones, & Ellis, 2015, p. 26).
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11. Priorities of Autoethnographers
Include self-transparency
Avoid narcissism
Be insightful, but not didactic (Tamas, Workshop Presentation, ICQI, 2019)
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12. Criticisms of Autoethnography
Autoethnography is nonanalytic, self-indulgent, irreverent, sentimental, romantic, too artful, , not artful enough, not being scientific, having no theory, no concepts, no hypotheses, not sufficiently rigorous. Autoethnographies lack reliability, generalizability, and validity. Autoethnographers do too little field work, have small samples, use biased data, are navel-gazers and too self-absorbed, offering only verisimilitude, not analytic insights (Denzin 2014). .
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13. Criticisms of Autoethnography
A limitation of autoethnography is that its focus on independent experiences can in some cases jeopardize larger cultural issues. … We do not endorse it at the expense of other methodologies such as phenomenology cultural interviews, focus groups, and traditional ethnography that effectively represent and implicate larger and more muted groups (Boylorn & Orbe, 2014, p. 237). Autoethnography cannot be judged by traditional positivist criteria. The goal is not to produce a standard social science article. The goal is to write performance texts in a way that moves others to ethical action” (Denzin, 2014, pp ).
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14. Types of Autoethnography
Individual / Collaborative
Evocative / Interpretive / Performance / Critical
Analytic
(Chenail, et al, 2014)
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15. Critical Autoethnography
Requires researchers to acknowledge the inevitable privileges we experience alongside marginalization and to take responsibility for our subjective lenses through reflexivity.
Cultural experiences are oftentimes taken for granted because of the seemingly interconnected and multicultural society we live in.
Identities are best understood through explorations of intersectionality – the cultural synergy that is created through interactions of race/ethnicity, gender/sex, socioeconomic status, sexuality, nationality, age, spirituality, and/or abilities. (Boylorn & Orbe, 2014).
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16. Evocative Autoethnography
Acknowledges and accommodates subjectivity, emotionality, and the researcher’s influence on research, rather than hiding from these matters or assuming they don’t exist (Ellis, et al, 2011).
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17. Interpretive Autoethnography
A critical, performative practice … that begins with the biography of the writer and moves outward to culture, discourse, history, and ideology.
Allows the researcher to take up each person’s life in its immediate particularity and to ground the life in its historical moment. … Interpretation … (interrogates) the historical, cultural and biographical conditions that moved the person to experience the events being studied … where structure, history, and autobiography intersect (Denzin, 2014, p. x).
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18. Performance Autoethnography
Creates a mimetic parallel or alternate instance through which subjectivity is made available to witness. Such work uses dialogue, narrative, performative writing, kinesis, and staging, which directly invoke the arrangement of internal and external embodied landscapes, performers, and audience members (Tedlock, 2013, p. 359.”
Products can include prose, poetry, visual, music, plays, dance, stand-up (Chenail, et al, 2014).
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19. Analytic Autoethnography
Anderson is concerned that autoethnography has become too closely identified with the purgative and laments the “emotionally wrenching experiences, such as illness, death, victimization, and divorce.” He argues for a more analytic approach to personal reflection (2006).
The autoethnographer is a more analytic and self-conscious participant in the conversation than is the typical group member The autoethnographer’s understandings, both as a member and as a researcher, emerge not from detached discovery but from engaged dialogue (Anderson, 2006).
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20. Data Collection Notes Memos Agendas Emails Analytic memos
Reflective journals
Interviews
Member checking
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21. Autoethnography and Ethics
Acknowledgement of narrative privilege motivates us to discern whom we might hurt or silence in telling stories (Adams, 2006).
We must always be conscious of the ethics of the situation – we are in a position of power. What do we reveal? What can we live with? Stay conscious. Always ask if what we are doing is appropriate. These are dilemmas.
Can you live with the world you have created? Is there a way to write without hurting other people? What are the reasons to write about this? (Ellis, 2018).
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22. Autoethnography and Ethics
Standard IRB guidelines:
Respect for Persons, Beneficence/Wellbeing, Justice
In addition:
Process Consent – check in for continued willingness to participate.
Ethics of Consequences – accounting for positive and negative consequences and minimizing power differentials.
Protecting the Privacy and Identities of Participants
(Adams, Jones, Ellis, 2015)
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23. Ethical Questions to Consider
Do you have the right to write about others without their consent?
What effect do these stories have on individuals and your relationship with them?
How much detail and which difficulties, traumas, or challenges are necessary to include to successfully articulate the story’s moral or goal?
Are you making a case to write (or not to write) because it is more or less convenient for you?
Should you or will you allow participants to read and approve all of the stories about them? Or just those that are problematic or potentially hurtful? (Tullis, 2013).
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24. Autoethnography and Ethics
We have an imaginary construct that good research is of great value to others and of limited value to us. Even when we are writing about others, we are writing about ourselves. If our sharing our experiences move others, that is powerful and beautiful. By modeling that for others, it allows them to do that as well (Tamas, Autoethnography Ethics Workshop, ICQI, 2019).
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25. Autoethnography and Ethics
One of the rules of good writing is that there are no angels and no villains. You must be able to humanize the people who have harmed you. There is no formula for ethics. Allow yourself to be troubled. That may be a sign of your ethical practice. Critically reflect and learn from your experience. Don’t divide into good and bad. If we do that, then we can’t learn from others and experience (Sophie Tamas AE Ethics Workshop, ICQI, 2019).
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26. Autoethnography and Ethics
One of the rules of good writing is that there are no angels and no villains. You must be able to humanize the people who have harmed you. It should not become emotional pornography – triggering, re-traumatizing. Want to model, not just being (wronged), but living through and showing a way of carry on these broken things forward. Don’t conflate emotion and evocative stories and meaning. You may need to write for a long time or set aside and return before can share. Sometimes we write in order to find the exit strategy (Tamas, ICQI, 2019). From Sophie Tamas AE Ethics Workshop, ICQI, 2019
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27. Autoethnography and Ethics
One function of AE is to become acquainted with yourself, but never in a finished kind of way. The ethical gift or liability of AE is the way you treat yourself on the page. Unresolved riddles are still productive. Not answers, but a quest (Tamas, ICQI, 2019) Stories from the workshop: A transgender man negotiating new spaces. A noted scholar navigating stories of family secrets. My female cousin, embittered pastor of an LGBTQ congregation struggling with the past, present, and future. From Sophie Tamas AE Ethics Workshop, ICQI, 2019
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28. Autoethnography and Ethics
For as long as I can remember, I have been committed to prioritize the care of people who participate in my research, and I feel I have been successful in doing so. Still, craving disturbing stories like these feels dirty. What type of person I consumed and gets excited by suffering? Who gets so disappointed when hearing certain “good stories” are unavailable? What does it mean to want and need to have people’s stories? Berry, from Doing Autoethnography conference presentation, From Sophie Tamas AE Ethics Workshop, ICQI, 2019
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29. Autoethnography and Insider Ethics
While I was confident I could keep participants from being recognized outside the community, I was less sure I could protect their anonymity within the community. I did not want to compromise my relationships so that I would not be able to go back home, nor did I want (them) to experience dis-ease in the community. Boylorn, Doing Autoethnography conference presentation, 2015; and in Doing Autoethnography, 2017 From Sophie Tamas AE Ethics Workshop, ICQI, 2019
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30. Autoethnography and Insider Ethics
I used two specific strategies to help ensure anonymity among participants: 1) I collapsed characters so that their likenesses, actions, and experience would be indistinguishable; and 2) I used pseudonyms and fictionalization, both as a tactic of storytelling and in an effort to disguise the lives and experiences of some participants. Boylorn, Doing Autoethnography conference presentation, 2015; and in Doing Autoethnography, 2017
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31. Autoethnography and Ethics
Sharing autoethnography does require thinking about audiences. I … consider whether I want to write for more traditional academic researchers/journals, or if I want to write for more creative journals and popular websites” (Adams in Turner, et al, p. 2014). The macro and important isn’t big and far and out there; it’s packed inside the micro, specific, and up close (Tamas, in Turner, et al, 2018, p. 245). From Sophie Tamas AE Ethics Workshop, ICQI, 2019
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32. Risks of Writing Autoethnography
Doing autoethnography can create personal and professional risks and vulnerabilities. … Because autoethnography requires us to examine our identities, experiences, relationships, and communities, the personal risks of doing autoethnography can be significant (Adams, et al, p. 63) . Autoethnography is a communicative space in which amazing things can happen and do happen by and for researchers. Rarely, if ever, is it “neat” or “tidy” (Berry, Doing Autoethngraphy Presentation, 2015).
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33. Writing Autoethnography: Point of View and Linguistic Nuance
From A Story & A Stereotype: An Angry and Strong Auto/Ethnography of Race, Class, and Gender in Boylorn & Orbe (2014). She is the amalgamation of centuries-old assumptions and enduring guilt. She is a cultural enigma, parading dual identities at once and challenging notions of class , race, and sex stereotypes that have existed since the beginning of time. She presents herself in a way that centers her strength and suppresses her anger. Her strength is a combination of historical and cultural requirements, wrapped in faith and selflessness. … She is financially disadvantaged, even when she makes a good living, because she is often the breadwinner and primary caregiver.
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34. Writing Autoethnography: Point of View and Linguistic Nuance
She is ‘the mammy figure, the supra-human, and the Christian hard worker.’ She is ‘dark-skinned, ever-smiling, diligent, and doting … She is self-sacrificing, self-supporting, and rebellious. She is ‘too domineering, too strong, too outspoken, too masculine’. … You overlook her when she is serving food, cleaning rooms, sometimes struggling to get by. You don’t pay attention to her when she is the only one in the room, the only one at the table, the only damn one. You see her, smiling on the outside, dying on the inside, but you can’t tell the difference. She stands on invisible pedestals that set her up to fail (Boylorn, 2014, pp ).
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35. Writing Autoethnography: Point of View and Linguistic Nuance
In this essay, you describe harms you committed before recognizing, accepting, and disclosing queer sexuality. You write to identify and challenge societal norms regarding gender and sexuality, show how confusion, isolation, and secrecy influenced your relationships, and illustrate struggles with self-forgiveness. You hope that readers will consider the ways they too have harmed others and how they, like you, try to find ease living with themselves. Adams, T. (2016). Sexuality and self-forgiveness. Women and Language. 39:1
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36. Writing Autoethnography: Point of View and Linguistic Nuance
Wayne-the relentless high school bully. He would take your lunch, throw food at you, push you out of the chair, hit your back, call you "fag" or "queer." Sometimes Wayne would push you into walls; sometimes he would steal your books; sometimes he would make fun of you for being fat. You remember reporting Wayne to school authorities, but the authorities never took action. His abuse escalated and you grew to hate school. At the beginning of your third year, you celebrated learning that Wayne decided to quit school.
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37. Writing Autoethnography: Point of View and Linguistic Nuance
And then there was Sarah, the smart and sweet girl with whom you took many classes. Although you were overweight, Sarah weighed more. And here is the shameful admission: You used to tease her about her weight, stare at her size, call her terrible names depending on the clothes she wore-sometimes asking if she purchased an outfit from a store that sold camping equipment; sometimes, if she wore purple, saying she looked like a gigantic grape; sometimes, if she wore brown, calling her a pile of shit. She probably hated school too.
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38. Writing Autoethnography: Point of View and Linguistic Nuance
During the last year of high school, you paid positive attention to Sarah, inviting her to work on school projects and spending time together. After high school, you once drove a few hours to give her a ride home from college. In these moments, you want to remember apologizing to Sarah, but you cannot. In addition to teasing Sarah, you also remember teasing a boy in high school for being shy and effeminate and another boy for being soft-spoken and flamboyant. You remember another boy regularly teased for being queer-not by you, but you never defended him-who killed himself during his first year of high school. You believe that the incessant teasing contributed to the decision to die.
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39. Writing Autoethnography: Point of View and Linguistic Nuance
From Pelias, R. (2019, May). Finding my way into resistance. Paper presented at the meeting of the Fifteenth International Congress of Qualitative Inquiry, Champaign, IL.
And I guess I should tell you about the time I walked through the front door of the home of my one-year-old grandson, and was greeted with it as soon as I entered, a hat, a Make American Great Again hat right there on the coat rack, insisting that I don’t forget the kind of place I’m going in, telling me to proceed with caution, reminding me to watch what I might say,
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40. Writing Autoethnography: Point of View and Linguistic Nuance
… but despite the warning, I found myself arguing with my grandson’s father, going back and forth, going on and on, until hours passed and my grandson’s mother who sat there holding my grandson’s father’s hand and who said nothing during the exchange, excused herself and went to bed, leaving just the two of us to carry on, only now, with her gone, I could see from where I was sitting that hat hanging on the coat rack, and it was as if that hat was on my grandson’s father’s head, like it probably is when he goes to work and talks with his co-workers about the snowflakes and how they all should be locked up with Hillary so that they wouldn’t be in Trump’s way.
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41. Writing Autoethnography: Point of View and Linguistic Nuance
And as our conversation continued to wear on, a thought crossed my mind: Perhaps I should call Family Services and tell them that my grandson is living in a dangerous environment, that my grandson’s parents were likely to indoctrinate him into an ideology that is a threat to our democracy, that my grandson’s home is a place that teaches hate. I would insist that something had to be done. But then I remembered that the person who I might speak with at Family Services could be one of them, and then where would I be.  
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42. Writing Autoethnography: Point of View and Linguistic Nuance
The next morning, after my grandson’s father and I decided we would not discuss politics anymore and after a lovely breakfast that my grandson’s mother cooked for us, my grandson agreed to let me hold him, and I gave him a hug, and then another one a little tighter believing his road ahead would be difficult, and when it was time to leave my grandson’s house, I gave his mother and father a hug, and as the door shut, I caught one more glimpse at that damn hat, but even so, I felt myself breathing more easily now that I am no longer in my grandson’s world.
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43. Personal Reflections
Lazarus, come forth! (John 11:43): A proposed collaborative autoethnography I think the universe is telling you something, Jim. Think about your goals. Write them down. Do you really want this degree? If you do, then you have to buckle down and make up for those lost years. From personal communication, Dr. V. , 2009.
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44. Personal Reflections
From Lane, J. “Narrative of a White Middle-Class Male School Principal: An Apologia. In I Am What I Become, I am a white, male, former middle school principal, ensconced in the American middle class. I know that my role group generically has been a privileged class in American culture. I know that my perceptions are filtered through this prism. I believe, however, that as individuals we endure our unique traumas, and that reflection on our resolution of these ordeals can help us empathize with challenges faced by those in other groups whom we serve.
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45. Personal Reflections
From Lane, J. Personal notes. “Poulos writing workshop ICQI South Georgia, My paternal grandfather was shot and killed in a drunken argument outside a bar. The man who shot him was married to his aunt – his father’s sister. So, he was killed by his uncle by marriage, by his father’s son-in-law. His father, my great grandfather, the patriarch of the family, arranged with local authorities for killer to take his wife and family and leave town. He was banished, never to return. He said that if the man was in jail, he would be obligated to care for his sister and her children. He did not, he said, need more mouths to feed. So, that is a line of the family that has been lost.
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46. Personal Reflections
From Lane, J. Personal notes. “Poulos writing workshop ICQI A few years ago, a family friend who was a nurse in a VA hospital in Augusta was caring for a patient who asked where she was from. When she told him, he said, “I killed a man there once.”
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47. Personal Reflections
My heritage is rooted in the Deep South and pre-dates the Confederacy. A few years ago my wife, an Illinois native, and I visited a family cemetery hidden in a Georgia wood. Among the graves of my ancestors rested several who had fought for the Confederate States of America, the iron CSA insignia attached to the tombstones. Did they fight for slavery as many charge? I don’t know. I do believe they fought for their homeland and for their honor as they perceived it. My roles as son, grandson, weigh in with deep historical and social context as I view my 21st century world. The Confederate graves again. They have shaped my roles prominent to this discussion: Seeker, learner, adventurer. All are a part of the tapestry, the mélange, of my journey past, present, future.
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50. Personal Reflections
During a workshop about visual narrative analysis at ICQI, the instructors give us an assignment. With a partner, they say, go out in the hallways and outside and take pictures that tell a story. I don’t know anyone. I turn to the person next to me, Min, a Korean doc student attending a prestigious university in the American Southeast. I ask if he would like to join me, and he says sure. But we don’t know what we want to do with our assignment, so I ask him about his experiences in the U.S. He has been here for six months. He says what has surprised him most is Southern Whites’ sense of hegemony, of superiority, of privilege. He says people are nice to him, but there it is, nonetheless.
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51. Personal Reflections
We walk outside, and immediately I see a portrait of Abe Lincoln on the wall. We are in the Land of Lincoln, after all. At the U of Illinois, in this conference, we are enmeshed in an island of radical liberal progressivism surrounded by fields of soybeans, corn, cattle, and conservative loyalists. I ask him what he thinks that Lincoln would say about all that – the irony of it all. I ask him how it relates to his thoughts of hegemony. He doesn’t know. He has heard of Abe Lincoln, of course, but I wonder if the cultural anomalies are too much for him to process.
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52. Personal Reflections
We walk downstairs to the breakout room where they are selling books, many by presenters at the conference. Min talks to some of the sellers. They are diverse – African Americans , Asians, a woman wearing a hajib, anomalies in the midst of the fields. Min doesn’t notice. He is asking about buying some books. I see behind him portraits of university patriarchs, all white men. Hegemony again. I take another photo. We return to the workshop. We briefly discuss our thoughts, but time is short, too short to talk of Lincoln, white hegemony, and a liberal island enmeshed within a arch-conservative sea. Min and I exchange addresses and agree to follow up.
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55. Some Key Resources
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56. Some Key Resources
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57. Some Key Resources
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58. Some Key Resources
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59. Final Thoughts
If you have taken this rubble for my past raking though it for fragments you could sell, know that I long ago moved on deeper into the heart of the matter If you think you can grasp me, think again: my story flows in more than one direction a delta springing from the riverbed with its five fingers spread — Adrienne Rich
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60. Some Key Resources
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61. References
Adams, T. (2016). Sexuality and self-forgiveness. Women and Language. 39:1 Anderson, L. (2006, August). Analytic autoethnography. Journal of Contemporary Ethnography,35(4), doi: / Bochner, A.P. & Ellis, C. (2016). Evocative autoethnography: Writing lives and telling stories. New York, NY: Routledge. Boylorn, R.M. & Orbe, M.P., eds. (2014). Critical autoethnography: Intersecting cultural identities in everyday life. Walnut Creek, CA: Left Coast Press. Chang, H. (2008). Autoethography as method. Walnut Creek, CA: Left Coast Press, Inc. Ellis, C. (1993). "There are no survivors": Telling a story of sudden death. The Sociological Quarterly, 34(4), Ellis, C. (1999, September). Heartful autoethnography. Qualitative Health Research, 9(5), doi: /
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62. References
Ellis, C. (2000). Creating criteria: An ethnographic short story. Qualitative Inquiry, 6(2), doi: / Ellis, C. (2002). Being real: Moving inward toward social change. International Journal of Qualitative Studies in Education, J5( 4), Ellis, C. (2004). The ethnographic I: A methodological novel about autoethnography. New York: Altamira Press. Ellis, C. (2007). Telling secrets, revealing lives: Relational ethics in research with intimate others. Qualitative Inquiry, 13(1), Ellis, C. (2009). Revision: Autoethnographic reflections on life and work. Walnut Creek, CA: Left Coast Press, Inc.
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63. References
Ellis, C., Adams, T.E., & Bochner, A.P. (2011). Autoethnography: An overview. Historical Social Research. 36:4, pp Ellis, C. & Bochner, A.P. (2000). Autoethnography, personal narrative, reflexivity: Researcher as subject. In N.K. Denzin and Y.S. Lincoln (Eds.), Handbook of qualitative research (2nd ed., pp ). Thousand Oaks, CA: Sage. Ellis, C., & Bochner, A. P. (2003). Autoethnography, personal narrative, reflexivity: Researcher as subject. In N. K. Denzin, & Y. Lincoln (Eds.), Collecting and interpreting qualitative materials (pp ). Thousand Oaks, CA: Sage. Ellis, C. S., & Bochner, A. P. (2006). Analyzing analytic autoethnography: An autopsy Journal of Contemporary Ethnography, 35(4),
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64. References
Jones, S.H. (2005). Autoethnography: Making the personal political. In N.K. Denzin and Y.S. Lincoln (Eds.), Handbook of qualitative research (3rd ed., pp )). Thousand Oaks, CA: Sage. Jones, S.J., Adams, T.E., Ellis, C., Eds. (2013). Handbook of autoethnography. Walnut Creek, CA: Left Coast Press. Pelias, R. (2019, May). Finding my way into resistance. Paper presented at the meeting of the Fifteenth International Congress of Qualitative Inquiry, Champaign, IL. Spry, T. (2018). Autoethnography and the other: Performative embodiment and a bid for utopia. In Handbook of qualitative research (5th ed., pp ). Thousand Oaks, CA: Sage.
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65. Research Methodology Group

66. What’s your story?
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