Critical Autoethnography, Education, and a Call for Forgiveness

Adams, Tony

doi:10.18251/ijme.v19i1.1387

Cited by 23 publications

(11 citation statements)

References 7 publications

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“…suggested that critical autoethnography invokes "clear and powerful theoretical frameworks for understanding how stories help us write into or become the change we seek in the world" (p. 1). It may also offer an approach to deal reflexively with personal offenses that one may have committed (Adams, 2017). As a research and pedagogical strategy, critical autoethnography's imperative towards reflexivity enables the strategic use of personal narratives to engage with broader social justice issues at play in society (Reed-Danahay, 2017), as is the case that I report on in this paper.…”

Section: A Methodological Notementioning

confidence: 99%

Aligning with feminism: Critical autoethnographic reflections of a profeminist heterosexual male teacher educator

Maistry

2021

Journal of Education

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In the last two decades, education scholarship has made significant progress in advancing the feminist social justice agenda with women scholars having been almost entirely the drivers of this movement. Women scholars in teacher education have been successful in establishing and consolidating this disciplinary field of study quite firmly in the teacher education curriculum. Despite this, many forms of oppression, including domestic or intimate partner violence and sex- and gender-based violence, continue to plague South African universities and society in general. The current COVID-19 pandemic's mandatory home confinement restrictions have further exacerbated the conditions for individuals likely to experience domestic violence. Men have been relatively silent and inactive in this social justice project. There is also limited extant scholarship that addresses the role that profeminist men might play in this social justice enterprise. There is also little work that attempts to understand the level of sophistication with which men understand feminism, determine with which feminisms men might align themselves, and the accountability and responsibility that might come with assuming certain positions. In this critical autoethnographic piece, I engage with the questions of how critical pedagogical encounters in a teacher education course might serve as disruptive devices that trouble stubbornly resistant gendered socialisations. I draw on my experiences as a teacher educator as I struggle to locate and identify my own profeminist positionality and the tensions this presents. I contemplate the poststructuralist caution about writing (my)self into a text given that the writing self is an evolving/changing self. I reflect on my attempt to disrupt obliviousness as I contemplate the prospect of self-disclosure as a point of entry for profeminist men's praxis in a teacher education programme subscribed to by young men (and women) deeply socialised in a patriarchal history and culture.

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Section: A Methodological Notementioning

confidence: 99%

Aligning with feminism: Critical autoethnographic reflections of a profeminist heterosexual male teacher educator

Maistry

2021

Journal of Education

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“…Autoethnography is an approach to research and writing that seeks to describe and systematically analyze personal experience in order to understand cultural experience [32]. Autoethnography is aimed at identifying manifestations of power and privilege in everyday practices that should -and should not -exist [33]. Combining ethnography, biography, and self-analysis, autoethnography as a research method utilizes data about self and context to gain understanding of the connectivity between self and others within the same context [34].…”

Section: Methodsmentioning

confidence: 99%

Original Higher Education Experience of Graduating Students of Mathematics Education in Nigeria: An Autoethnographic Approach

Abah¹

2017

EDU

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Abstract:In the face of bizarre challenges, many Nigerian higher education students are surviving out of sure doggedness and determination to succeed. Out of improvisation, deprivation and sheer hard work, many students have attained graduation with outstanding qualities. This study employs autoethnography to report the author's personal narrative of graduating in mathematics education in a public university in Nigeria. Reflective writings from three graduating students of mathematics education added voices to the autoethnography. Emerging themes deduced from the reports indicate a general mixed expectation for higher education, Students' tenacity in the face of a tense school climate, and a productive social interaction as constituting broad experience of graduating students of mathematics education in Nigeria.

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“…Autoethnography was developed using postmodern sensibilities that "resist colonialist, sterile research impulses of authoritatively entering a culture, exploiting cultural members, and then recklessly leaving to write about the culture for monetary and/or professional gain" (Ellis et al, 2011: 247). This approach draws upon feminist theory and relational ethics to provide an accountability structure for autoethnographers who not only implicate themselves in their work but also surrounding institutions, communities, and intimate others (Adams, 2006;Ellis et al, 2011).…”

Section: A Brief Overview Of Autoethnographymentioning

confidence: 99%

Disrupting hegemony in social work doctoral education and research: Using autoethnography to uncover possibilities for radical transformation

Oswald¹,

Bussey²,

Thompson

et al. 2020

Qualitative Social Work

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Social work has enhanced its profile in the United States by adopting a particular dialect of scientific inquiry wherein positivism and evidence-based practice are considered gold standards of social work research and practice. This ideological shift permeates doctoral education and research training, as well as social work more broadly. Little attention, however, is paid to the pedagogical approaches used to train doctoral students into a “science of social work,” and we know even less about critical methodologies in doctoral education. This collaborative autoethnography weaves together the personal narratives of three doctoral students and one early career faculty member navigating an academic context within a large public university in the United States. We employ a participatory and intersectional approach to analyze narrative data in terms of how our identities interact with the structures relevant to where we study and work. Three themes emerged from our collaborative analysis: becoming disillusioned by disciplinary shortcoming; confronting dissonance with radical solidarity; and making change on the inside using perspectives from the outside. We argue throughout that critical reflexivity is a tool to document, resist, and transform hegemonic discourse that narrowly defines what it means to embody social work research, practice, and education.

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Critical Autoethnography, Education, and a Call for Forgiveness

Cited by 23 publications

References 7 publications

Aligning with feminism: Critical autoethnographic reflections of a profeminist heterosexual male teacher educator

Aligning with feminism: Critical autoethnographic reflections of a profeminist heterosexual male teacher educator

Original Higher Education Experience of Graduating Students of Mathematics Education in Nigeria: An Autoethnographic Approach

Disrupting hegemony in social work doctoral education and research: Using autoethnography to uncover possibilities for radical transformation

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