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In a number of academic disciplines, auto/biography and auto/ethnography have become central means of critiquing of the ways in which research represents individuals and their cultures. Auto/biography and auto/ethnography are genres that blend ethnographic interests with life writing and they tell about a culture at the same time they tell about an individual life. This book presents educational researchers, in exemplary form, the possibilities and constraints of both auto/biography and auto/ethnography as methods of doing educational research. The contributors to this volume explore, by means of examples, auto/biography and auto/ethnography as means for critical analysis and as tool kit for the different stakeholders in education. The four thematic sections deal with: a. different possible uses and constraints of the two methods b. understanding teaching and teaching to learn c. institutional critiques d. experiences and trajectories as evidence of a sociology of everyday life. The book was written to be used by upper undergraduate and graduate students taking courses in research design; because of its practical approach, it is highly suitable for those contexts where research methods courses do not exist. The audience also includes professors, who want to have a reference on design and methodology, and those who have not yet had the opportunity to employ a particular method.
In this step-by-step guide to writing autoethnography, the author describes and illustrates the essential features and practices of this qualitative research method.
Brimming with examples, this book demonstrates how qualitative researchers can use autoethnography as a method for qualitative research. Topics include a brief history of autoethnography; the purposes and practices of doing autoethnography; interpreting, analyzing, and representing personal experience; and evaluating autoethnographic work.
This methods book will guide the reader through the process of conducting and producing an autoethnographic study through the understanding of self, other, and culture. Readers will be encouraged to follow hands-on, though not prescriptive, steps in data collection, analysis, and interpretation with self-reflective prewriting exercises and self-narrative writing exercises to produce their own autoethnographic work. Chang offers a variety of techniques for gathering data on the self—from diaries to culture grams to interviews with others—and shows how to transform this information into a study that looks for the connection with others present in a diverse world. She shows how the autoethnographic process promotes self-reflection, understanding of multicultural others, qualitative inquiry, and narrative writing. Samples of published autoethnographies provide exemplars for the novice researcher to follow.
In departing from the traditional stance taken by anthropologists, who study 'others' ethnographically, this timely book explores forms of self-inscription on the part of both the ethnographer and those 'others' who are studied. Informed by developments in postmodernism, postcolonialism, and feminism, this is an original contribution to the growing dialogue across disciplinary boundaries. The chapters build upon recent reconsiderations of the uses and meaning of personal narrative to examine the ways in which selves and social forms are culturally constituted through biographical genres. Ethnic autobiography, self-reflexivity in ethnography, and native ethnography raise provocative questions about a range of issues for the contemporary scholar: authenticity of voice; ethnographic authority; and the degree to which autoethnography constitutes resistance to hegemonic bodies of discourse. Examined here in a variety of cultural and political contexts, writing about the self offers challenging insights into the construction and transformation of identities and cultural meanings.
This comprehensive text is the first to introduce evocative autoethnography as a methodology and a way of life in the human sciences. Using numerous examples from their work and others, world-renowned scholars Arthur Bochner and Carolyn Ellis, originators of the method, emphasize how to connect intellectually and emotionally to the lives of readers throughout the challenging process of representing lived experiences. Written as the story of a fictional workshop, based on many similar sessions led by the authors, it incorporates group discussions, common questions, and workshop handouts. The book: describes the history, development, and purposes of evocative storytelling; provides detailed instruction on becoming a story-writer and living a writing life; examines fundamental ethical issues, dilemmas, and responsibilities; illustrates ways ethnography intersects with autoethnography; calls attention to how truth and memory figure into the works and lives of evocative autoethnographers.
Like all writing, biographies are interpretive. In Interpretive Autoethnography, Norman Denzin combines one of the oldest techniques in the social sciences with one of the newest. Bringing in elements of postmodernism and interpretive social science, he reexamines the biographical and autobiographical genres as methods for qualitative researchers. Grounded in theory and rigorous analysis, this accessible book points up the inherent weaknesses in traditional biographical forms and outlines a new way in which biographies should be conceptualized and shaped. The book provides a guide to the assumptions of the biographical method, to its key terms, and to the strategies for gathering and interpreting such materials. Denzin introduces the key concept of "epiphany," or turning points in person’s lives. A final chapter returns to autoethnography’s primary purpose: to make sense of our fragmented lives.
When research is so connected to personal interest, experience, and familiarity that objectivity becomes a moveable feast, the line between documentation and invention blurs to near-invisibility. John Freeman asks what it means to locate oneself into research findings and narrative reports, and what happens when one's self goes further and becomes the research. Subjecting received truths to a series of hard questions, readers are taken on a journey through self-performance, traumatic memoir, the lure of weasel words, emotional evocation, the vagaries of memory, creative nonfiction, cultural appropriation, illusion masquerading as truth and the complex ethics of university research. Case studies from international autoethnographers run through the book and appendices provide invaluable advice to university researchers and supervisors.
Autoethnography places the self within a social and cultural context. It is not primarily about the self, however, and in this, it differs from autobiography. This entry adopts a broad view of autoethnography, with attention to different approaches and applications of this term. Although its first uses appeared in mid-20th-century writings, the concept of autoethnography has been increasingly invoked in a variety of social science and humanities disciplines since the 1990s. The history of the uses of this term is traced from its original uses in the context of anthropological research among non-Western and small-scale societies, when it referred to the ethnographic perspectives on their own cultures by those studied by anthropologists, to more recent approaches that interrogate the researcher's own life experiences (in and out of the field). For some who use the term, it is primarily about forms of self-ethnography, but for others, it is about ethnographic reflections upon one's own group. Emphasis can be placed, therefore, more on the self or the social. Autoethnography raises questions about the insider/outsider dichotomy and the construction of the objective observer. Various genres of autoethnographic writing are discussed as well as its applications in illness and migration narratives. The entry ends with attention to critiques, ethical concerns, and emerging areas for further applications.