2016
DOI: 10.4324/9781315545356
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Autoethnography and the Other

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Cited by 75 publications
(15 citation statements)
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“…What one encounters here visually is a push-and-pull representation of a person stopped in her tracks, or a person perpetually about to activate. She is both paused and progressing, at once muted and moving, a paperdoll of possibilities, a textualized body where word, body, and all other entangled matter intra-act to open another epistemological dimension (Spry, 2016). Dan Harris and Stacy Holman Jones' essay "Massive and Microscopic: Autoethnographic Affects in the Time of Covid" helps me reflect on these entanglements as they unpack personal/political reckonings:…”
Section: Scissored Prologuementioning
confidence: 99%
“…What one encounters here visually is a push-and-pull representation of a person stopped in her tracks, or a person perpetually about to activate. She is both paused and progressing, at once muted and moving, a paperdoll of possibilities, a textualized body where word, body, and all other entangled matter intra-act to open another epistemological dimension (Spry, 2016). Dan Harris and Stacy Holman Jones' essay "Massive and Microscopic: Autoethnographic Affects in the Time of Covid" helps me reflect on these entanglements as they unpack personal/political reckonings:…”
Section: Scissored Prologuementioning
confidence: 99%
“…Bad-Alys is one of the multiplicities of the Alys-we, following Spry’s (2016) autoethnographic-we. This is a moving away from traditional “autoethnographic-I,” which focusses on the self (see Ellis, 2004) by embodying the many different “plotlines” (Cisneros, 2002) or voices of Alys and the spaces in-between.…”
Section: Bad-alysmentioning
confidence: 99%
“…However, for Weiser et al (2018), tenacity is essential, “Educators without the protection of tenure, such as all three authors, must navigate these spaces carefully, choosing when to be silent, and when to risk our jobs” (p. 335). I respond to this by arguing that not everyone has the freedom to say no to the academy, nor do they want to; however by exploring this situation as a “utopian performative of hope” (Spry, 2016), a potentiality to materialize the “what if” of hopeful futurities arises. As Spry argues:…”
Section: Edge-dwellingmentioning
confidence: 99%
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“…I noticed that my personal experience as a classical soprano could be seen as knowledge that I carried, that perhaps allowed me to have a particular awareness when encountering my research, a performance sensitive way of knowing (Conquergood, 1998). However, experience means little until it is interpreted, until we interpret the body as evidence (Spry, 2016). Autoethnography can enable such a critical examination, but Facing the soprano is not exclusively facing the self.…”
Section: Diving Into Feminist Performative Autoethnographymentioning
confidence: 99%