Editing Autoethnography (section)

==Types==
Because autoethnography is a broad and ambiguous "category that encompasses a wide array of practices,"<ref name=":27" />{{Rp|pages=449–450}} autoethnographies "vary in their emphasis on the writing and research process (''graphy''), on culture (''ethnos''), and on self (''auto'')."<ref name=":8">{{Cite book |last1=Ellis |first1=Carolyn |title=Handbook of Qualitative Research |last2=Bochner |first2=Arthur P. |publisher=SAGE Publications |year=2000 |editor-last=Denzin |editor-first=N. |edition=2md |location=Thousand Oaks, California |chapter=Autoethnography, personal narrative, and personal reflexivity |editor-last2=Lincoln |editor-first2=Y.}}</ref> More recently, autoethnography has been separated into two distinct subtypes: analytic and evocative.<ref name=":27" /> According to Ellingson and [[Carolyn Ellis|Ellis]], "Analytic autoethnographers focus on developing theoretical explanations of broader social phenomena, whereas evocative autoethnographers focus on narrative presentations that open up conversations and evoke emotional responses."<ref name=":27" />{{Rp|page=445}}Scholars also discuss [[visual autoethnography]], which incorporates imagery along with written analysis.<ref name=":0">{{Cite book |last=Chaplin |first=Elisabeth |title=The Photo Diary as an Autoethnographic Method |publisher=SAGE Publications |year=2011 |isbn=9781446250129 |pages=245–60}}</ref><ref>{{Cite book |last1=Hughes |first1=Sherick A. |title=Autoethnography: Process, Product, and Possibility for Critical Social Research |last2=Pennington |first2=Julie L. |publisher=SAGE Publications |year=2016 |isbn=9781483347172 |pages=170}}</ref><ref name=":2">{{Cite journal |last=Eldridge |first=Laurie |date=2012 |editor-last=Staikidis |editor-first=K. |title=A Collaged Reflection on My Art Teaching: A Visual Autoethnography |url=https://core.ac.uk/download/pdf/51288648.pdf |journal=The Journal of Social Theory in Art Education |volume=32 |pages=70–79}}</ref>

=== Analytic autoethnography ===
Analytic autoethnography focuses on "developing theoretical explanations of broader social phenomena"<ref name=":27" />{{Rp|page=445}} and aligns with more traditional forms of research that value "generalization, distanced analysis, and theory-building."<ref name=":7" />{{Rp|page=|pages=62–63}}

This form has five key features:<ref name=":30">{{Cite journal |last=Anderson |first=Leon |date=August 2006 |title=Analytic Autoethnography |url=http://journals.sagepub.com/doi/10.1177/0891241605280449 |journal=Journal of Contemporary Ethnography |language=en |volume=35 |issue=4 |pages=373–395 |doi=10.1177/0891241605280449 |s2cid=220355251 |issn=0891-2416|url-access=subscription }}</ref>

# complete member researcher (CMR) status
# analytic reflexivity
# narrative visibility of the researcher's self
# dialogue with informants beyond the self
# commitment to theoretical analysis

First, in all forms of autoethnography, the researcher must be a member of the cultural group they are study and thus, have CMR status. This cultural group may be loosely connected without knowledge of one another (e.g., people with disabilities) or tightly connected (e.g., members of a small church).<ref name=":30" /> CMR status helps the research "approximate the emotional stance of the people they study,"<ref name=":31">{{Cite book |last1=Adler |first1=Patricia |url=http://dx.doi.org/10.4135/9781412984973 |title=Membership Roles in Field Research |last2=Adler |first2=Peter |date=1987 |publisher=SAGE Publications, Inc. |isbn=978-0-8039-2578-6 |location=Thousand Oaks, California |doi=10.4135/9781412984973 |language=English}}</ref>{{Rp|page=67}} thereby addressing some criticisms of ethnography. Like the evocative autoethnographer, the analytic autoethnographer "is personally engaged in a social group, setting, or culture as a full member and active participant."<ref name=":4" /> However, they "retains a distinct and highly visible identity as a self-aware scholar and social actor within the ethnographic text."<ref name=":4" />

Two CMR status types are recognized: opportunistic and convert.<ref name=":30" /><ref name=":31" />{{Rp|page=68}} Opportunistic CMRs exist as part of the cultural group they aim to study prior to deciding to research the group. To receive this insider status, the researcher "may be born into a group, thrown into a group by chance circumstance (e.g., illness), or have acquired intimate familiarity through occupational, recreational, or lifestyle participation."<ref name=":30" />{{Rp|page=379}} Conversely, convert CMRs "begin with a purely data-oriented research interest in the setting but become converted to complete immersion and membership during the course of the research."<ref name=":30" /> Here, a researcher will opt to study a cultural group, then become ingrained into that culture throughout the research process.

Second, when conducting analytic autoethnography, the researcher must utilize analytic [[Reflexivity (social theory)|reflexivity]]. That is, they must express their "awareness of their necessary connection to the research situation and hence their effects upon it,"<ref>{{Cite book |last=Davies |first=Charlotte Aull |url= |title=Reflexive Ethnography: A Guide to Researching Selves and Others |date=1999 |publisher=Routledge |isbn= |language=English |oclc=}}</ref>{{Rp|page=7}} making themselves "visible, active, and reflexively engaged in the text."<ref name=":30" />{{Rp|page=383}}

Thirdly and similarly, the researcher should be visibly present throughout the narrative and "should illustrate analytic insights through recounting their own experiences and thoughts as well as those of others."<ref name=":30" />{{Rp|page=384}} Beyond this, analytic autoethnographers "should openly discuss changes in their beliefs and relationships over the course of fieldwork, thus vividly revealing themselves as people grappling with issues relevant to membership and participation in fluid rather than static social worlds."<ref name=":30" />{{Rp|page=384}}

Conversely, the fourth concept aims to prevent the text from "author saturation,"<ref name=":30" />{{Rp|page=386}} which centers the author more than the culture being observed. While "analytic autoethnography is grounded inself-experience," it should "[reach] beyond it as well,"<ref name=":30" />{{Rp|page=386}} perhaps including interviews with and/or observations of with others who are members of the culture studied. This connection to the culture moves the autoethnography beyond a mere [[autobiography]] or [[memoir]].

Lastly, analytic autoethnography should commit to an analytic agenda. That is, the analytic autoethnography should not merely "document personal experience," "provide an 'insider's perspective,'" or "evoke emotional resonance with the reader."<ref name=":30" />{{Rp|page=|pages=386–387}} Rather, it should "use empirical data to gain insight into some broader set of social phenomena than those provided by the data themselves."<ref name=":30" />{{Rp|page=387|pages=}}

Although [[Leon Anderson (sociologist)|Leon Anderson (academic)]] conceptualized analytic autoethnography alongside evocative autoethnography, Anderson critiques the false dichotomy between analytic and evocative autoethnography in his chapter, "I Learn by Going: Autoethnographic Modes of Inquiry" (co-authored with Bonnie Glass-Coffin), the lead chapter in the first edition of the ''Handbook of Autoethnography''.<ref>{{cite journal |last1=Anderson, Leon |first1=Glass-Coffin, Bonnie |title=I Learn by Going: Autoethnographic Modes of Inquiry," in Adams, Holman Jones, and Ellis (eds.) |journal=Handbook of Autoethnography |date=2013 |volume=Left Coast Press |pages=57–83}}</ref>

=== Evocative autoethnography ===
Evocative autoethnography "focus[es] on narrative presentations that open up conversations and evoke emotional responses."<ref name=":27" />{{Rp|page=445}} According to Bochner and Ellis, the goal is for the readers to see themselves in the autoethnographer so they transform private troubles into public plight, making it powerful, comforting, dangerous, and culturally essential.<ref name=":7" />{{Rp|page=87}} Accounts are presented like novels or biographies and thus, fracture the boundaries that normally separate literature from social science.<ref>{{Cite book|title=SAGE Qualitative Research Methods|last1=Atkinson|first1=Paul|last2=Delamont|first2=Sara|publisher=SAGE|year=2011|isbn=9781849203784|location=Los Angeles, CA|pages=300}}</ref>

=== Symbiotic autoethnography ===

Symbiotic autoethnography suggests a way of reconciling the differences in various types of autoethnography through suggesting an innovative symbiotic approach. The author uses the concept of 'symbiosis' in its broader sense to denote close interdependence and interrelation between its suggested seven attributes, including temporality, researcher's omnipresence, evocative storytelling, interpretative analysis, political (transformative) focus, reflexivity and polyvocality.<ref>{{cite book |last1=Beattie |first1=Liana |title=Dr. |date=28 July 2022 |publisher=Bloomsbury |isbn=9781350201385 |pages=x |url=https://www.bloomsbury.com/uk/symbiotic-autoethnography-9781350201385/}}</ref>

=== Auto-ethnographic design ===
Auto-ethnographic design is a materially-oriented practice that ties design research with expression. According to Schouwenberg and Kaethler, "There is a break here between the autoethnographic tradition and how it is taken up in design, where for the 'graphy' the act of reporting and reflection is replaced by creative production; design activates the knowledge component by directly engaging and altering the very world it seeks to make sense of".<ref>{{Cite book |title=The auto-ethnographic turn in design |date=2021 |publisher=Valiz |isbn=978-94-93246-04-1 |editor-last=Schouwenberg |editor-first=Louise |location=Amsterdam |pages=2 |editor-last2=Kaethler |editor-first2=Michael}}</ref> In contrast to other forms of design, auto-ethnographic designs are deeply personal and tend towards the artistic, using materiality as a way of understanding the self and communicating it.<ref>{{Cite journal |last=Fuller |first=Jarrett |date=2024-01-02 |title=The Auto-Ethnographic Turn in Design The Auto-Ethnographic Turn in Design , edited by Louise Schouwenberg and Michael KaethlerAmsterdam: Valiz, 2021, 336 pp. 9789493246041. $35.00/£27: Edited by Louise Schouwenberg and Michael Kaethler. Amsterdam: Valiz, 2021, 336 pp. 978-94-93246-04-1. $35.00/£27 |url=https://www.tandfonline.com/doi/full/10.1080/17547075.2022.2061138 |journal=Design and Culture |language=en |volume=16 |issue=1 |pages=109–112 |doi=10.1080/17547075.2022.2061138 |issn=1754-7075|url-access=subscription }}</ref> The hyphen that separates auto and ethnography represents the materiality that is needed to understand the self. It is critiqued for being excessively naval gazing.<ref>{{Cite book |last=Stratford |first=Oli |title=A matter of terminology: the self as a site for research |date=2021 |publisher=Valiz |isbn=978-94-93246-04-1 |editor-last=Schouwenberg |editor-first=Louise |location=Amsterdam |editor-last2=Kaethler |editor-first2=Michael}}</ref>

=== Minor literature autoethnography ===
Minor literature autoethnography (MLA) draws on the concept of 'minor literature' as developed by Deleuze and Guattari,<ref>Deleuze, G., Guattari, F., & Miletić, S. (1995). Kafka (p. 63). Literarno-umetniško društvo Literatura.</ref> which refers to the use of a major language from a minoritarian perspective to challenge dominant cultural narratives. According to De Jong this type of autoethnography focuses on the experiences of marginalized groups and individuals who use the language of the majority to articulate their unique cultural positions and create new forms of expression. By doing so, minor literature autoethnography aims to reveal and critique power structures and give voice to perspectives that are often silenced or overlooked.<ref>De Jong, M. (2014, 5 November). Always Becoming: (De-) (Re-)territorializing: A Social Studies Autoethnography as “Minor Literature”. https://dspace.library.uu.nl/handle/1874/301072</ref>