Autoethnography - Knowledge (XXG)

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person and what it will be like. In this scenario, especially in religious homes, one often asks "Why God?" thinking that with an answer as to why the person died they can go about living. Others, wanting to be able to offer up an explanation to make the person feel better, generally say things such as "At least they are in a better place" or "God wanted him/her home." People, who are never really left with an explanation as to why, generally fall back on the reason that "it was their time to go" and through this somewhat "explanation" find themselves able to move on and keep living life. Over time when looking back at the experience of someone close to you dying, one may find that through this hardship they became a stronger more independent person, or that they grew closer to other family members. With these realizations, the person has actually made sense of and has become fine with the tragic experience that occurred. And through this autoethnography is performed.

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informs the types of claims made. As Laurel Richardson articulates "I consider writing as a method of inquiry, a way of finding out about a topic...form and content are inseparable." For many researchers, experimenting with alternative forms of writing and reporting, including autoethnography, personal narrative, performative writing, layered accounts and writing stories, provides a way to create multiple layered accounts of a research study, creating not only the opportunity to create new and provocative claims but also the ability to do so in a compelling manner. Ellis (2004) says that autoethnographers advocate "the conventions of literary writing and expression" in that "autoethnographic forms feature concrete action, emotion, embodiment, self-consciousness, and introspection portrayed in dialogue, scenes, characterization, and plot" (p. xix).

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qualitative quality indicators, namely: credibility (parallels internal validity), transferability (parallels external validity), dependability (parallels reliability), and confirmability (parallels objectivity and seeks to critically examine whether the researcher has acted in good faith during the course of the research). Smith and Smith and Heshusius critique these qualitative translations and warn that the claim of compatibility (between qualitative and quantitative criteria) cannot be sustained, and by making such claims, researchers are in effect closing down the conversation. Smith points out that "the assumptions of interpretive inquiry are incompatible with the desire for foundational criteria. How we are to work out this problem, one way or another, would seem to merit serious attention.

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and taken their genre for granted (Coffey, 1999). Autoethnographies may leave reviewers in a perilous position.... the reviewers were not sure if the account was proper research (because of the style of representation), and the verification criteria they wished to judge this research by appeared to be inappropriate. Whereas the use of autoethnographic methods may be increasing, knowledge of how to evaluate and provide feedback to improve such accounts appears to be lagging. As reviewers begin to develop ways in which to judge autoethnography, they must resist the temptation to "seek universal foundational criteria lest one form of dogma simply replaces another" (Sparkes, 2002b, p. 223). However, criteria for evaluating personal writing have barely begun to develop.

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archival records - whether institutional or personal, interviewing one's own self, and using writing to generate a self-cultural understandings. Reporting an autoethnography might take the form of a traditional journal article or scholarly book, performed on the stage, or be seen in the popular press. Autoethnography can include direct (and participant) observation of daily behavior; unearthing of local beliefs and perception and recording of life history (e.g. kinship, education, etc.); and in-depth interviewing: "The analysis of data involves interpretation on the part of the researcher" (Hammersley in Genzuk). However, rather than a portrait of the Other (person, group, culture), the difference is that the researcher is constructing a portrait of the self.

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argue that autoethnography has been received with a significant degree of academic suspicion because it contravenes certain qualitative research traditions. The controversy surrounding autoethnography is in part related to the problematic exclusive use of the self to produce research (Denzin & Lincoln, 1994). This use of self as the only data source in autoethnography has been questioned (see, for example, Denzin & Lincoln, 1994; Sparkes, 2000; Beattie, 2022). Accordingly, autoethnographies have been criticized for being too self-indulgent and narcissistic. Sparkes (2000) suggested that autoethnography is at the boundaries of academic research because such accounts do not sit comfortably with traditional criteria used to judge qualitative inquiries.

1282:(2006), an autoethnographer is "first and foremost a communicator and a storyteller." In other words, autoethnography "depicts people struggling to overcome adversity" and shows "people in the process of figuring out what to do, how to live, and the meaning of their struggles" (p. 111). Therefore, according to them, autoethnography is "ethical practice" and "gifts" that has a caregiving function (p. 111). In essence autoethnography is a story that re-enacts an experience by which people find meaning and through that meaning are able to be okay with that experience. 1239:, autoethnography acknowledges the researcher and the audience having equal weight. Portraying the performed "self" through writing then becomes an aim to create an embodied experience for the writer and the reader. This area acknowledges the inward and outward experience of ethnography in experiencing the subjectivity of the author. Audience members may experience the work of ethnography through reading/hearing/feeling (inward) and then have a reaction to it (outward), maybe by emotion. Ethnography and performance work together to invoke emotion in the reader. 51: 1168:

replaced by creative production; design activates the knowledge component by directly engaging and altering the very world it seeks to make sense of". 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. 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.

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researchers purposefully inserted themselves as characters in the ethnographic narrative as a way of navigating the problem of researcher interference. Additionally, some of the predmoninant ways of understanding truth were eroded, and "ssues such as validity, reliability, and objectivity ... were once again problematic. Pattern and interpretive theories, as opposed to causal linear theories, were now more common as writers continued to challenge older models of truth and meaning."

739:, began incorporating aspects of autoethnography into their work, such as narrated life histories. While they created more lifelike representations of their subject than their predecessors, these researchers often "romanticized the subject" by creating narratives with "the three stages of the classic morality tale: being in a state of grace, being seduced by evil and falling from grace, and finally achieving redemption through suffering." Such researchers include Robert Parks, 1706:

comparing their lives to ours, by thinking about how our lives are similar and different and the reasons why. Some stories inform readers about unfamiliar people or lives. We can ask, after Stake , "does the story have 'naturalistic generalization'?" meaning that it brings "felt" news from one world to another and provides opportunities for the reader to have vicarious experience of the things told. The focus of generalizability moves from respondents to readers.(p. 195)

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church). CMR status helps the research "approximate the emotional stance of the people they study," 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." However, they "retains a distinct and highly visible identity as a self-aware scholar and social actor within the ethnographic text."

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illness), or have acquired intimate familiarity through occupational, recreational, or lifestyle participation." 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." Here, a researcher will opt to study a cultural group, then become ingrained into that culture throughout the research process.

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validity as a "regime of truth" and lead to a critical political agenda . She mentions the four subtypes : "ironic validity, concerning the problems of representation; paralogical validity, which honors differences and uncertainties; rhizomatic validity, which seeks out multiplicity; and voluptuous validity, which seeks out ethics through practices of engagement and self-reflexivity (Ellis, 2004, pp. 124~125).

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conceiving autoethnography as a narrative that "is always a story about the past and not the past itself." To this, Walford asserts that "the aim of research is surely to reduce the distortion as much as possible." Walford's concerns are focused on how much of the accounts presented as autoethnographies represent real conversations or events as they happened and how much they are just inventions of the authors.

732:: a description of human social behavior in which the writer-researcher describes the behavior and provides "commentary on, context for, and interpretation of these behaviors into the text." By doing so, the researcher aims to "evoke a cultural scene vividly, in detail, and with care," so readers can understand and attempt to interpret the scene for themselves, much like in more traditional research methods. 1720:

with theoretical reflection, says Clough, so that it can serve as a vehicle for thinking "new sociological subjects" and forming "new parameters of the social" (Clough, 2000, p. 290). Though Richardson and Bochner are less overtly political than Denzin and Clough, they indicate that good personal narratives should contribute to positive social change and move us to action (Bochner, 2000, p. 271).

1189:, and Jones recognize two primary purposes for practicing autoethnographic research. Given the complicated history of ethnography, "autoethnographers speak against, or provide alternatives to, dominant, taken-for-granted, and harmful cultural scripts, stories, and stereotypes" and "offer accounts of personal experience to complement, or fill gaps in, existing research."As with other forms of 1755:

particular phenomenon. It is this advantage that also entails a limitation as, by subscribing analysis to a personal narrative, the research is also limited in its conclusions. However, Bochner and Ellis (1996) consider that this limitation on the self is not valid, since, "If culture circulates through all of us, how can autoethnography be free of connection to a world beyond the self?."

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assembled using hindsight. Additionally, authors may conduct formal or informal interview and/or consult relevant texts (e.g., diaries or photographs) to help with recall. The experiences are tied together using literary elements "to create evocative and specific representations of the culture/cultural experience and to give audiences a sense of how being there in the experience feels."

4509: 1246:. It differs from the traditional documentary film in that its subject is the filmmaker. An autoethnographical film typically relates the life experiences and thoughts, views, and beliefs of the filmmaker, and as such, it is often considered to be rife with bias and image manipulation. Unlike other documentaries, autoethnographies do not usually make a claim of objectivity. 1825:

represent the social world). Additionally, verification issues relating to methods and representation are (re)considered as problematic (Marcus & Fischer, 1986). The crisis of legitimation questions traditional criteria used for evaluating and interpreting qualitative research, involving a rethinking of terms such as validity, reliability, and objectivity. Holt says:

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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.

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that other researchers may not be able to know." Importantly, "nsider knowledge does not suggest that an autoethnographer can articulate more truthful or more accurate knowledge as compared to outsiders, but rather that as authors we can tell our stories in novel ways when compared to how others may be able to tell them."

1662:) argues, "that narrators believe they are doing so" (Bochner, 2002, p. 86). Art believes that we can judge one narrative interpretation of events against another, but we cannot measure a narrative against the events themselves because the meaning of the events comes clear only in their narrative expression. 3433:"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" 1895: 1829:

Much like the autoethnographic texts themselves, the boundaries of research and their maintenance are socially constructed (Sparkes, 2000). In justifying autoethnography as proper research... ethnographers have acted autobiographically before, but in the past they may not have been aware of doing so,

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who describes what makes him understand and feel with a story. (Bochner, 2000, pp. 264~266) He looks for concrete details (similar to Richardson's expression of lived experience), structurally complex narratives (Richardson's aesthetic merit), author's attempt to dig under the superficial to get

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According to Maréchal, the early criticism of autobiographical methods in anthropology was about "their validity on grounds of being unrepresentative and lacking objectivity." She also points out that evocative and emotional genres of autoethnography have been criticized by mostly analytic proponents

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Two CMR status types are recognized: opportunistic and convert. 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.,

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epistemology. In this sense, Ellingson and Ellis see autoethnography as a social constructionist project that rejects the deep-rooted binary oppositions between the researcher and the researched, objectivity and subjectivity, process and product, self and others, art and science, and the personal and

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is, in some way, autobiographical, because "ethnographic representations privilege personal beliefs, perspectives, and observations." As an anthropologist, David Hayano was interested in the role that an individual's own identity had in their research. Unlike more traditional research methods, Hayano

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In the early to mid 1900s, it became clear that observation and fieldwork interfered with the cultural groups' natural and typical behaviors. Additionally, researchers realized the role they play in analyzing others' behaviors. As such, "serious questions arose about the possibility and legitimacy of

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Finally, in addition to this anti-criteria stance of some researchers, some scholars have suggested that the criteria used to judge autoethnography should not necessarily be the same as traditional criteria used to judge other qualitative research investigations (Garratt & Hodkinson, 1999). They

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The most recurrent criticism of autoethnography is of its strong emphasis on self, which is at the core of the resistance to accepting autoethnography as a valuable research method. Thus, autoethnographies have been criticised for being self-indulgent, narcissistic, introspective and individualised.

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One of the main advantages of personal narratives is that they give us access into learners' private worlds and provide rich data (Pavlenko, 2002, 2007). Another advantage is the ease of access to data since the researcher calls on his or her own experiences as the source from which to investigate a

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Also, autoethnography as a genre frees us to move beyond traditional methods of writing, promoting narrative and poetic forms, displays of artifacts, photographs, drawings, and live performances (Cons, p. 449). Denzin says autoethnography must be literary, present cultural and political issues,

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I would argue that a story's generalizability is always being tested – not in the traditional way through random samples of respondents, but by readers as they determine if a story speaks to them about their experience or about the lives of others they know. Readers provide theoretical validation by

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Laurel Richardson uses the metaphor of a crystal to deconstruct traditional validity. A crystal has an infinite number of shapes, dimensions and angles. It acts as a prism and changes shape, but still has structure. Another writer, Patti Lather , proposes counter-practices of authority that rupture

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that the real questions is what narratives do, what consequences they have, to what uses they can be put. Narrative is the way we remember the past, turn life into language, and disclose to ourselves and others the truth of our experiences. In moving from concern with the inner veridicality to outer

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In autoethnographic work, I look at validity in terms of what happens to readers as well as to research participants and researchers. To me, validity means that our work seeks verisimilitude; it evokes in readers a feeling that the experience described is lifelike, believable, and possible. You also

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refer to as "illusory boundaries and borders between scholarship and criticism." These "borders" are seen to hide or take away from the idea that autoethnographic evaluation and criticism present another personal story about the experience of an experience. Or as Craig Gingrich-Philbrook wrote, "any

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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." Beyond this, analytic autoethnographers "should openly discuss changes in their beliefs

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The concept of autoethnography...synthesizes both a postmodern ethnography, in which the realist conventions and objective observer position of standard ethnography have been called into question, and a postmodern autobiography, in which the notion of the coherent, individual self has been similarly

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In embracing personal thoughts, feelings, stories, and observations as a way of understanding the social context they are studying, autoethnographers are also shedding light on their total interaction with that setting by making their every emotion and thought visible to the reader. This is much the

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More generally in the 1980s, researchers began questioning and critiquing the role of the researcher, especially in social sciences. Multiple researchers aimed to make "research and writing more reflexive and called into question the issues of gender, class, and race." As a result of these concerns,

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Historically, researchers have had trouble reaching a consensus regarding the definition of autoethnography. Whereas some scholars situate autoethnography within the family of narrative methods, others place it within the ethnographic tradition. However, it generally refers to research that involves

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Denzin's criterion is whether the work has the possibility to change the world and make it a better place (Denzin, 2000, p. 256). This position fits with Clough, who argues that good autoethnographic writing should motivate cultural criticism. Autoethnographic writing should be closely aligned

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in general — comes from the traditional social science methods that emphasize the objectivity of social research. In this critique, qualitative researchers are often called "journalists, or soft scientists," and their work, including autoethnography, is "termed unscientific, or only exploratory, or

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Minor Literature Autoethnography (MLA) draws on the concept of 'minor literature' as developed by Deleuze and Guattari, 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

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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

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from the mid-1900s, "a few scholars were urging thicker descriptions, giving more attention to concrete details of everyday life, renouncing the ethics and artificiality of experimental studies, and complaining about the obscurity of jargon and technical language, ... but social scientists, for the

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Holt associates this problem with this problem as two crucial issues in "the fourth moment of qualitative research" Denzin and Lincoln (2000) presented; the dual crises of representation and legitimation. The crisis of representation refers to the writing practices (i.e., how researchers write and

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In addition to helping the researcher make sense of his or her individual experience, autoethnographies are political in nature as they engage their readers in political issues and often ask us to consider things, or do things differently. Chang argues that autoethnography offers a research method

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In addition to providing nuanced accounts of cultural phenomena, Adams, Ellis, and Jones argue that the goal of autoethnography "is to articulate insider knowledge of cultural experience." Underlying this argument is the assumption that "the writer can inform readers about aspects of cultural life

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Symbiotic Autoethnography (Beattie, 2022) 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

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Autoethnographers, therefore, tend to reject the concept of social research as an objective and neutral knowledge produced by scientific methods, which can be characterized and achieved by detachment of the researcher from the researched. Autoethnography, in this regard, is a critical "response to

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and Clough both are concerned that too much emphasis on criteria will move us back to methodological policing and will takes us away from a focus on imagination, ethical issues in autographic work, and creating better ways of living. The autoethnographer internally judges its quality. Evidence is

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chose to steer away from the inclusion of references to the research literature or theory instead opting to "call on sensory details, movements, emotions, dialogue, and scene setting to convey an experience of taking care of a parent." The examples included above are incomplete. Autoethnographers

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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." Rather, it should "use empirical data to gain insight

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Conversely, the fourth concept aims to prevent the text from "author saturation," which centers the author more than the culture being observed. While "analytic autoethnography is grounded inself-experience," it should " beyond it as well," perhaps including interviews with and/or observations of

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have also defined autoethnography as "an autobiographical genre of writing and research that displays multiple layers of consciousness, connecting the personal to the cultural." They further indicate that autoethnography is typically written in first-person and can "appear in a variety of forms,"

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Self-narratives... are not so much academic as they are existential, reflecting a desire to grasp or seize the possibilities of meaning, which is what gives life its imaginative and poetic qualities... a poetic social science does not beg the question of how to separate good narrativization from

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In this storytelling process, the researcher seeks to make meaning of a disorienting experience. A life example in which autoethnography could be applied is the death of a family member or someone close by. In this painful experience people often wonder how they will go about living without this

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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

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To form the autobiographical aspects of the autoethnography, the author will write retroactively and selectively about past experiences. Unlike other forms of research, the author typically did not live through such experiences solely to create a publishable document; rather, the experiences are

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in the mid-1800s to study the cultures people they deemed "exotic" and/or "primitive." Typically, these early ethnographers aimed to merely observe and write "objective" accounts of these groups to provide others a better understanding of various cultures. They also "recognized and wrestled with

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Another criticism is of the reality personal narratives or autoethnographies represent. As Geoffrey Walford states, "If people wish to write fiction, they have every right to do so, but not every right to call it research." This criticism originates from a statement by Ellis and Bochner (2000),

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Evocative autoethnography "focus on narrative presentations that open up conversations and evoke emotional responses." 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,

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enterprise. Maréchal argues that "narrative inquiry can provoke identification, feelings, emotions, and dialogue." Furthermore, the increased focus on incorporating autoethnography and Narrative Inquiry into qualitative research indicates a growing concern for how the style of academic writing

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In different academic disciplines (particularly communication studies and performance studies), the term autoethnography itself is contested and is sometimes used interchangeably with or referred to as personal narrative or autobiography. Autoethnographic methods include journaling, looking at

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was first used in 1975, when Heider connected individuals' personal experiences to larger, cultural beliefs and traditions. In Heider's case, the individual self referred to the people he was studying rather than himself. Because the people he studied were providing their personal accounts and

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Autoethnography can refer to research in which a researcher reflexively studies a group they belong to or their subjective experience. In the 1970s, autoethnography was more narrowly defined as "insider ethnography," referring to studies of the (culture of) a group of which the researcher is a

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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

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I believe you should try to construct the story as close to the experience as you can remember it, especially in the initial version. If you do, it will help you work through the meaning and purpose of the story. But it's not so important that narratives represent lives accurately – only, as

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In the critique he also questions how relationally irresponsible he was by including several brief conversations in his work without consent and exploited other's experiences for his own benefit. Similar sentiments are echoed throughout Adams, Jones, and Ellis critiques of their own writing.

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accessibility of the work to a variety of readers which allows for the "opportunity to engage and improve the lives of our selves, participants, and readers/audiences." Autoethnographers struggle with relational responsibility as in Adams' critique of his work on coming out and recognizing:

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Among the concepts in qualitative research is "relational responsibility." Researchers should work to make research relationships as collaborative, committed, and reciprocal as possible while taking care to safeguard identities and privacy of participants. Included under this concept is the

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standards of validity and reliability. Schwandt, for instance, argues that some social researchers have "come to equate being rational in social science with being procedural and criteriological." Building on quantitative foundations, Lincoln and Guba translate quantitative indicators into

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called into question. The term has a double sense - referring either to the ethnography of one's own group or to autobiographical writing that has ethnographic interest. Thus, either a self- (auto-) ethnography or an autobiographical (auto-) ethnography can be signaled by "autoethnography.

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and indicating how their mere presence altered the behaviors of the groups they studied. Further, researchers distinguished between people who researched groups of which they were a part (i.e., cultural insiders) and those who researched groups of which they were not a part (i.e., cultural

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In Dr. Mayukh Dewan's opinion, this can be a problem because many readers may see us as being too self-indulgent but they have to realise that our stories and experiences we share are not solely ours, but rather that they also represent the group we are autoethnographically representing.

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the alienating effects on both researchers and audiences of impersonal, passionless, abstract claims of truth generated by such research practices and clothed in exclusionary scientific discourse." Deborah Reed-Danahay (1997) also argues that autoethnography is a postmodernist construct:

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Autoethnography is utilized across a variety of disciplines and can be presented in many forms, including but not limited to "short stories, poetry, fiction, novels, photographic essays, personal essays, journals, fragmented and layered writing, and social science prose."

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for their "lack of ethnographic relevance as a result of being too personal." As she writes, they are criticized "for being biased, navel-gazing, self-absorbed, or emotionally incontinent, and for hijacking traditional ethnographic purposes and scholarly contribution."

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featuring the perspective of the self in context and culture, exploring experience as a means of insight about social life, embracing the risks of presenting vulnerable selves in research, and using emotions and bodily experience as means and modes of understanding.

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In the early- to mid-1990s, researchers aimed to address the concerns raised in the previous decades regarding questions of legitimacy and reliability of ethnographic approaches. One way to do that was to directly place oneself into the research narrative, noting the

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use the first goal of assessing autoethnography to explain the importance of striving to combine personal experience and existing theory while remaining mindful of the "insider insight that autoethnography offers researchers, participants, and readers/audiences."

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Today, ethnographers typically use a "kind of hybrid form of confessional-impressionist tale" that includes "performative, poetic, impressionistic, symbolic, and lyrical language" while also "focusing closely on the self-data inherent in confessional writing."

1061:, "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."Scholars also discuss 1029:. Ethnographers discover their findings through induction. That is, ethnographers don't go into the field looking for specific answers; rather, their observations, writing, and fieldnotes yield the findings. Such findings are conveyed to others through 1745:

Also some qualitative researchers have expressed their concerns about the worth and validity of autoethnography. Robert Krizek (2003) contributed a chapter titled "Ethnography as the Excavation of Personal Narrative" (pp. 141–152) to the book of

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Autoethnographic manuscripts might include dramatic recall, unusual phrasing, and strong metaphors to invite the reader to "relive" events with the author. These guidelines may provide a framework for directing investigators and reviewers alike.

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elaborates her idea in autoethnography as good writing that through the plot, dramatic tension, coherence, and verisimilitude, the author shows rather than tells, develops characters and scenes fully, and paints vivid sensory experiences.

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friendly to researchers and readers because autoethnographic texts are engaging and enable researchers to gain a cultural understanding of self in relation to others, on which cross-cultural coalition can be built between self and others.

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regard the materials produced by narrative as "the means by which a narrating subject, autonomous and independent...can achieve authenticity...This represents an almost total failure to use narrative to achieve serious social analysis."

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I convey the sadness and the joy I feel about my relationships with my adopted child, the child I chose not to adopt, and my grandmother. I focus on the emotions and bodily experiences of both losing and memorializing my grandmother'

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questions of how to render textual accounts that would provide clear, accurate, rich descriptions of cultural practices of others" and "were concerned with offering valid, reliable, and objective interpretations in their writings."

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I knew I had to contribute to knowledge about coming out by saying something new about the experience...I also needed a new angle toward coming out; my experience, alone, of coming out was not sufficient to justify a narrative.

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in which he expresses concern about the possibility for autoethnography to devolve into narcissism. Krizek goes on to suggest that autoethnography, no matter how personal, should always connect to some larger element of life.

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Autoethnography uses aspects of autobiography (e.g., personal experiences and recall) and ethnography (e.g., interviews, observations, and fieldnotes) to create vivid descriptions that connect to the personal to the cultural.

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Analytic autoethnography focuses on "developing theoretical explanations of broader social phenomena" and aligns with more traditional forms of research that value "generalization, distanced analysis, and theory-building."

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While advocating autoethnography for its value, some researchers argue that there are also several concerns about autoethnography. Chang warns autoethnographers of pitfalls that they should avoid in doing autoethnography:

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to work that used confessional and impressionist forms as they recognized that "the richness of cultural lives and life practices of others cannot be fully captured or evoked in purely objective or descriptive language."

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on "Assessing Alternative Modes of Qualitative and Ethnographic Research: How Do We Judge? Who Judges?") She presents several criteria for "good autoethnography," and indicates how these ideas resonate with each other.

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In addition to and perhaps because of the above, researchers became interested in the importance of culture and storytelling as they gradually became more engaged through the personal aspects in ethnographic practices.

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define the first goal of autoethnography as a conscious effort to "extend existing knowledge and research while recognizing that knowledge is both situated and contested." As Adams explains in his critique of his work

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to vulnerability and honesty (Richardson's reflexivity), a standard of ethical self-consciousness (Richardson's substantive contribution), and a moving story (Richardson's impact) (Ellis, 2004, pp. 253~254).

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This generalizability through the resonance of readers' lives and "lived experience" (Richardson, 1997) in autoethnographic work, intends to open up rather than close down conversation (Ellis, 2004, p. 22).

1109:. That is, they must express their "awareness of their necessary connection to the research situation and hence their effects upon it," making themselves "visible, active, and reflexively engaged in the text." 1679:

pragmatics of evaluating stories, Plummer also looks at uses, functions, and roles of stories, and adds that they "need to have rhetorical power enhanced by aesthetic delight (Ellis, 2004, p. 126-127).

671:

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

4549:

Herrmann, A. F., & Di Fate, K. (Eds.) (2014). The new ethnography: Goodall, Trujillo, and the necessity of storytelling. Storytelling Self Society: An Interdisciplinary Journal of Storytelling Studies,

1771:, autoethnography has faced many criticisms. As Sparkes stated, "The emergence of autoethnography and narratives of self…has not been trouble-free, and their status as proper research remains problematic." 1471:

can be considered a successful incorporation of the first goal in that she "questions the idea of care-giving as a burden, instead of portraying caregiving as a loving and meaning-making relationship."

1024:

Ethnography, on the other hand, involves observing and writing about culture. During the first stage, researchers will observe and interview individuals of the selected cultural group and take detailed

1113:

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."

1558:

as a way to "bring readers into my story, inviting them to live my experiences alongside me, feeling how I felt and suggesting how they might, under similar circumstances, act as I did." Similarly,

1367:

mentions Richardson who described five factors she uses when reviewing personal narrative papers that includes analysis of both evaluative and constructive validity techniques. The criteria are:

1159:

its suggested seven attributes, including temporality, researcher's omnipresence, evocative storytelling, interpretative analysis, political (transformative) focus, reflexivity and polyvocality.

840:, in which the researcher uses a "dispassionate, third-person voice" and attempts to provide an "accurate" and "objective" account of the group studied without provider much researcher response 1636:

and interpretive paradigm, autoethnography challenges the traditional social scientific methodology that emphasizes the criteria for quality in social research developed in terms of validity.

1807:

tacit, individualistic, and subjective. (see Ellis & Bochner, 2003). Practice-based quality is based in the lived research experience itself rather than in its formal evidencing per se.

1150:

comforting, dangerous, and culturally essential. Accounts are presented like novels or biographies and thus, fracture the boundaries that normally separate literature from social science.

1045:

Because autoethnography is a broad and ambiguous "category that encompasses a wide array of practices," autoethnographies "vary in their emphasis on the writing and research process (

874:

of the researcher. Here, the researcher could either insert themselves into the research narrative and/or increase participants' involvement in the research project, such as through

779:

most part, weren't all that concerned about the researcher's location in the text, the capacity of language to accurately represent reality, or the need for researcher reflexivity."

1645:

can judge validity by whether it helps readers communicate with others different from themselves or offers a way to improve the lives of participants and readers- or even your own.

1355:(2004) discusses how to evaluate an autoethnographic project, based on other authors' ideas about evaluating alternative modes of qualitative research. (See the special section in 813:

While researchers recognized the part they played in understanding a group of people, none focused explicitly on the "inclusion and importance of personal experience in research."

1334:

to feel sorry because of the way they present themselves as: dissed blacks, abused women, or disenfranchised homosexuals - as performers, in short, who make victimhood victim art

194: 982:

or culture."Importantly, it is also "something different from both of them, greater than its parts." In other words, as Ellingson and Ellis put it, "whether we call a work an

881:

Autoethnography became more popular in the 1990s for ethnographers who aimed to use "personal experience and reflexivity to examine cultural experiences." Series such as

457: 3340: 692:

such as "short stories, poetry, fiction, novels, photographic essays, personal essays, journals, fragmented and layered writing, and social science prose."

889:

were published to better explain the importance of autoethnographic use, and key texts focused specifically on autoethnography were published, including

526: 2780: 5122: 2951:

Adams, Tony E.; Ellis, Carolyn; Jones, Stacy Holman (2017-04-24). "Autoethnography". In Matthes, Jörg; Davis, Christine S.; Potter, Robert F. (eds.).

1343:

evaluation of autoethnography...is simply another story from a highly situated, privileged, empowered subject about something he or she experienced."

1193:, autoethnographic "accounts may show how the desire for, and practice of, generalization in research can mask important nuances of cultural issues." 546:

in which a researcher connects personal experiences to wider cultural, political, and social meanings and understandings. It is considered a form of

5054: 4596:

Plummer, K. (2001). The call of life stories in ethnographic research. In P. Atkinson, A. Coffey, S. Delamont, J. Lofland, and L. Lofland (Eds.),

719:

offering purely objective accounts of cultural practices, traditions, symbols, meanings, premises, rituals, rules, and other social engagements."

484: 3325:

Anderson, Leon, Glass-Coffin, Bonnie (2013). "I Learn by Going: Autoethnographic Modes of Inquiry," in Adams, Holman Jones, and Ellis (eds.)".

3111:

Ellis, Carolyn; Bochner, Arthur P. (2000). "Autoethnography, personal narrative, and personal reflexivity". In Denzin, N.; Lincoln, Y. (eds.).

1379:(c) Reflexivity. How did the author come to write this text? How has the author's subjectivity been both a producer and a product of this text? 654:

critical observation of an individual's lived experiences and connecting those experience to broader cultural, political, and social concepts.

467: 154: 4442: 4037: 3894: 3686: 3479: 3415: 3294: 3084: 3049: 2970: 2647: 2590: 2070: 2028: 1990: 1546:

A focus is placed a writer's ability to develop writing and representation skills alongside other analytic abilities. Adams switches between

852:, in which the researcher uses first-person to craft a "tightly focused, vibrant, exact, but necessarily imaginative rendering of fieldwork" 5580: 4497:

59. Beattie,L. (2022). Symbiotic Autoethnography. Moving Beyond the Boundaries of Qualitative Methodologies. London: Bloomsbury Publishing

2636:

Ellingson, Laura L.; Ellis, Carolyn (2008). "Autoethnography as Constructionist Project". In Holstein, James A.; Gubrium, Jaber F. (eds.).

5059: 4646: 1224: 5039: 5034: 5015: 5010: 4997: 3503:

De Jong, M. (2014, 5 November). Always Becoming: (De-) (Re-)territorializing: A Social Studies Autoethnography as “Minor Literature”.

1701:

points out that autoethnographic research seeks generalizability not just from the respondents but also from the readers. Ellis says:

2330:"Entering the Ambient: A Performative Collaborative Autoethnography of Music Therapists' Improvising with Digital Music Technologies" 1057:)." More recently, autoethnography has been separated into two distinct subtypes: analytic and evocative. According to Ellingson and 4477: 3390: 3363: 3160: 3135: 2848: 2798: 2268: 1952: 1493:

This goal fully recognizes and commends the "I" in academic writing and calls for analysis of the subjective experience. In Jones'

2249:"Phenomenology and autoethnography as potential methodologies for exploring masculinity in organizations, communities and society" 1376:(b) Aesthetic merit. Does this piece succeed aesthetically? Is the text artistically shaped, satisfyingly complex, and not boring? 5108: 5064: 1728:

and articulate a politics of hope. The literary criteria he mentions are covered in what Richardson advocates: aesthetic value.

5103: 5023: 462: 1382:(d) Impactfulness. Does this affect me emotionally and/or intellectually? Does it generate new questions or move me to action? 5233: 5069: 4466:

Devault, ML (1997). "Personal writing in social research: Issues of production and interpretation". In Hertz, Rosanna (ed.).

928: 519: 1538:

Reflexivity includes both acknowledging and critiquing our place and privilege in society and using the stories we tell to

1117:

with others who are members of the culture studied. This connection to the culture moves the autoethnography beyond a mere

5146: 5093: 5083: 923:

in 2015 and the second edition of the Handbook of Autoethnography in 2022. In 2020, Adams and Andrew Herrmann started the

875: 489: 142: 2187:"Adult Education in Racialized Spaces: How White Supremacy and White Privilege Hinder Social Justice in Adult Education" 744: 598: 447: 5198: 5098: 4893: 4773: 1527: 1106: 4575:

Holman Jones, S. (2005). Autoethnography: Making the personal political. In N. K. Denzin & Y. S. Lincoln. (Eds.)

1670:

suggests to judge autoethnographic writings on the usefulness of the story, rather than only on accuracy. She quotes

2371:"Workplace hate speech and rendering Black and Native lives as if they do not matter: A nightmarish autoethnography" 5116: 5088: 4145:"Accommodating an Autoethnographic PhD: The Tale of the Thesis, the Viva Voce, and the Traditional Business School" 2417: 736: 594: 1212:

are particularly interested autoethnography, and examples can be found in a number of scholarly journals, such as

5164: 5044: 4878: 512: 474: 261: 5253: 1840: 1133: 1407:

collaborated to bring about a similar list of Goals for Assessing Autoethnography. The list takes encompasses

665:

uses a researcher's personal experience to describe and critique cultural beliefs, practices, and experiences;

938:

In the 2000s, major conferences began to regularly accept autoethnographic work, starting primarily with the

5135: 5127: 4972: 4639: 4524: 4065: 1551: 1209: 610: 574: 429: 4289:"Closing Down the Conversation: The End of the Quantitative-Qualitative Debate Among Educational Inquirers" 3494:

Deleuze, G., Guattari, F., & Miletić, S. (1995). Kafka (p. 63). Literarno-umetniško društvo Literatura.

2059:

Maréchal, Garance (2010). "Autoethnography". In Mills, Albert J.; Durepos, Gabrielle; Wiebe, Elden (eds.).

5373: 5273: 5049: 4716: 3960: 1890: 1633: 1547: 1416: 1062: 304: 251: 4108:

Walford, Geoffrey (2004). "Finding the limits: Authoethnography and being an Oxford University proctor".

3380: 1787:

Several critiques exist regarding evaluating autoethnographical works grounded in interpretive paradigm.

5398: 5183: 5077: 4684: 3334: 2291:"Making Sense of Self: An Autoethnographic Study of Identity Formation for Adolescents in Music Therapy" 2217: 1304: 566: 562: 479: 452: 358: 189: 129: 1816:

bad... the good ones help the reader or listener to understand and feel the phenomena under scrutiny.

674:

shows people in the process of figuring out what to do, how to live, and the meaning of their struggles

2533: 1315:

The reluctance to accept narrative work as serious extends far beyond the realm of academia. In 1994,

5632: 5611: 5535: 5443: 5268: 5151: 4903: 4873: 4868: 4706: 4701: 4694: 3432: 1791: 1764: 1408: 1299: 1190: 810:

believed there was value in a researcher "conducting and writing ethnographies of their own people."

775: 755: 547: 417: 159: 117: 1351:

In her book's tenth chapter, titled "Evaluating and Publishing Autoethnography" (pp. 252~255),

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Richardson, L. (2007). Writing: A method of inquiry. In N. K. Denzin & Y. S. Lincoln. (Eds.)

4363: 4316: 4269: 4219: 4172: 4125: 4005: 3942: 3852: 3805: 3755: 3637: 3602: 3554: 3254: 2976: 2952: 2898: 2870: 2738: 2596: 2487: 2448: 2398: 2126: 1768: 802: 578: 551: 385: 309: 122: 2145: 846:, which include the researchers' "highly personalized styles" and responses to the observed data 4335: 2098: 5540: 5453: 5438: 5423: 5383: 5378: 5368: 5303: 5188: 5178: 4908: 4483: 4473: 4448: 4438: 4413: 4355: 4308: 4261: 4211: 4164: 4085: 4043: 4033: 3997: 3890: 3844: 3797: 3747: 3682: 3546: 3475: 3452: 3411: 3386: 3359: 3290: 3246: 3156: 3131: 3090: 3080: 3055: 3045: 3015: 2966: 2890: 2844: 2794: 2730: 2653: 2643: 2586: 2440: 2390: 2351: 2310: 2264: 2229: 2198: 2167: 2118: 2076: 2066: 2024: 1996: 1986: 1958: 1948: 1855: 1850: 1259: 1030: 905: 763: 759: 728: 684: 642: 502: 410: 395: 353: 336: 271: 256: 72: 67: 34: 4565: 4191: 3977: 3824: 3727: 3526: 5510: 5505: 5388: 4947: 4930: 4920: 4816: 4403: 4347: 4300: 4288: 4253: 4241: 4203: 4156: 4117: 4077: 3989: 3934: 3836: 3789: 3739: 3629: 3594: 3538: 3444: 3282: 3238: 3007: 2958: 2882: 2836: 2786: 2722: 2680: 2578: 2545: 2479: 2432: 2382: 2341: 2302: 2256: 2157: 2110: 1865: 1412: 1373:(a) Substantive contribution. Does the piece contribute to our understanding of social life? 1243: 622: 373: 341: 331: 299: 112: 77: 4589:

Krizek, R. (2003). Ethnography as the Excavation of Personal Narrative. In R.P.Clair(Ed.),

4144: 3226: 5545: 5491: 5463: 5403: 5338: 5293: 5228: 4962: 4957: 4935: 1907: 1880: 1607:

concessions to homophobic others and to insidious heteronormative cultural structures; by

1568: 830: 570: 380: 236: 231: 226: 221: 60: 4514: 2829:

Denzin, Norman K. (2008). "Evolution of Qualitative Research". In Given, Lisa M. (ed.).

2726: 2467: 2290: 1794:, some researchers have posited that autoethnographers, along with others, fail to meet 1582:

Addressing veracity and the art of story telling in his 2019 autoethnographic monograph

1017:

As a method, autoethnography combines characteristics of autobiography and ethnography.

5570: 5560: 5530: 5468: 5448: 5393: 4982: 4952: 4811: 4778: 4731: 4726: 4721: 2329: 2218:"The Use of Autoethnography in Educational Research: Locating Who We Are in What We Do" 1885: 1542:

on power, relationships, cultural taboos, and forgotten and/or suppressed experiences.

1484:

define the second goal for assessing autoethnography with four elements which include

1385:(e) Expresses a reality. Does this text embody a fleshed out sense of lived experience? 1326:

performance. She echoed a quantitative stance towards narrative research by explaining

1267: 1129:

into some broader set of social phenomena than those provided by the data themselves."

1105:

Second, when conducting analytic autoethnography, the researcher must utilize analytic

586: 582: 405: 348: 246: 199: 179: 149: 4392:"Representation, Legitimation, and Autoethnography: An Autoethnographic Writing Story" 2186: 799:

began to refer to forms of ethnography in which the researcher is a cultural insider.

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so that readers may come to their own conclusions regarding the situation described.

994:

opposite of theory-driven, hypothesis-testing research methods that are based on the

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Secondly, some other researchers questions the need for specific criteria itself.

1395:

Further, Ellis suggests how Richardson's criteria mesh with criteria mentioned by

2418:"The Genuine Scientist-practitioner in Vocational Psychology: An Autoethnography" 2248: 1567:

exploring different narrative structures can be seen in Andrew Herrmann's use of

5520: 5328: 5313: 5288: 5213: 4883: 4858: 4848: 4826: 4753: 3777: 2830: 2534:"Autoethnography and social work: Strange bedfellows or complementary partners?" 2260: 1808: 1803: 1671: 1659: 1523: 1432:

Take a relationally responsible approach to research practice and representation

1396: 1275: 963: 942:(2005). Other conferences that foreground autoethnographic research include the 806: 706: 630: 543: 368: 314: 214: 169: 17: 4617:

Stake, R. E. (1994). Case studies. In N. K. Denzin & Y. S. Lincoln. (Eds.)

4408: 4391: 4207: 3993: 3840: 3793: 3743: 3633: 3598: 3542: 3177: 3153:

Autoethnography: Process, Product, and Possibility for Critical Social Research

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With the critic's general decree of narrative as narcissism, Adams, Jones, and

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Viega, Michael; Druziako, Victoria; Millrod, Josh; Hoberman, Al (2023-03-01).

2114: 1795: 1429:

Demonstrate the power, craft, and responsibilities of stories and storytelling

1026: 995: 758:. However, researchers were trying to "fit the classical traditional model of 626: 422: 326: 294: 266: 184: 174: 164: 4452: 4417: 4359: 4312: 4265: 4215: 4168: 4160: 4121: 4089: 4047: 4001: 3938: 3848: 3801: 3751: 3550: 3456: 3250: 3242: 3094: 3059: 3019: 2894: 2886: 2734: 2657: 2549: 2483: 2468:"Autoethnography in Vocational Psychology: Wearing Your Class on Your Sleeve" 2444: 2394: 2355: 2314: 2233: 2202: 2171: 2122: 2080: 2000: 5555: 5428: 5333: 4925: 4798: 4655: 4487: 2370: 1962: 722:

To help combat potential issues of validity, ethnographers began using what

634: 363: 4066:"Autoethnography and Narratives of Self: Reflections on Criteria in Action" 3571:

Mayukh, D. (2017). My vegetarian experience: an autoethnographic approach.

3276: 4432: 4027: 3286: 3074: 3039: 2790: 2637: 2060: 1980: 5243: 5208: 4467: 4434:

The ethnographic self : fieldwork and the representation of identity

2306: 1942: 751: 638: 289: 87: 82: 42: 4081: 2742: 2710: 2582: 1579:, and the use of autoethnographic film by Rebecca Long and Anne Harris. 766:

to constructionist and interactionist conceptions of the research act."

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Stratford, Oli (2021). Schouwenberg, Louise; Kaethler, Michael (eds.).

677:

balances intellectual and methodological rigor, emotion, and creativity

606: 590: 2570: 4748: 2162: 1576: 1419:

goals for evaluating autoethnographic work (2015, pp. 102–104).

1122: 4579:, (2nd ed., pp. 763–791). Thousand Oaks, CA: Sage Publications. 4336:"(M)othering Loss: Telling Adoption Stories, Telling Performativity" 3178:"A Collaged Reflection on My Art Teaching: A Visual Autoethnography" 557:

Autoethnography has been used across various disciplines, including

4591:

Expressions of ethnography: novel approaches to qualitative methods

2996:"Anthropology and the Coming Crisis: An Autoethnographic Appraisal" 947: 5283: 4788: 4621:(2nd ed., pp. 236–247). Thousand Oaks, CA: Sage Publications. 4614:(2nd ed., pp. 923–948). Thousand Oaks, CA: Sage Publications. 1590:

writes "I do rely on artful rendering, but not artistic license."

1242:

Autoethnography is also used in film as a variant of the standard

966:

in that autoethnography embraces and foregrounds the researcher's

950:(formerly British Autoethnography), and Critical Autoethnography. 932: 924: 3573:

Asia-Pacific Journal of Innovation in Hospitality and Tourism, 6(

2577:, Washington: American Psychological Association, pp. 3–17, 1584:

Going All City: Struggle and Survival in LA's Graffiti Subculture

990:

depends as much on the claims made by authors as anything else."

790:

Later in the 1970s, researchers began more clearly stating their

4669: 2954:

The International Encyclopedia of Communication Research Methods

1944:

The Ethnographic I: A Methodological Novel About Autoethnography

1653:

emphasizes the "narrative truth" for autoethnographic writings.

1530:

create descriptions and critiques of culture. Adams, Jones, and

974:

explains, "autoethnography overlaps art and science; it is part

970:

rather than attempting to limit it as in empirical research. As

833:

noted three predominant ways ethnographers write about culture:

668:

acknowledges and values a researcher's relationships with others

4628: 3912:

Narrating the Closet: An Autoethnography of Same-Sex Attraction

3312:

Reflexive Ethnography: A Guide to Researching Selves and Others

2466:

McIlveen, P.; Beccaria, G.; du Preez, Jan.; Patton, W. (2010).

1220:

Journal of the Society for the Study of Symbolic Interactionism

3115:(2md ed.). Thousand Oaks, California: SAGE Publications. 750:

During this time period, new theoretical constructs, such as

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Adams, Tony E.; Holman Jones, Stacy; Ellis, Carolyn (2015).

3677:

Adams, Tony E.; Holman Jones, Stacy; Ellis, Carolyn (2015).

2782:

Evocative Autoethnography: Writing Lives and Telling Stories

1979:

Adams, Tony E.; Jones, Stacy Holman; Ellis, Carolyn (2015).

1330:

I can't review someone I feel sorry or hopeless about...I'm

1611:

being aggressively critical, my work does not do enough to

4242:"The Problem of Criteria for Judging Interpretive Inquiry" 1065:, which incorporates imagery along with written analysis. 856:

At the end of the 1980s, scholars began to apply the term

787:

experiences, Heider considered the work autoethnographic.

3659:. Discussing the Undiscussable: Farrar. pp. 708–719. 3076:

Auto/ethnography : rewriting the self and the social

4535:

Ellis, C. (2001). With Mother/With Child: A True Story.

3620:

Atkinson, Paul (1997). "Narrative Turn or Blind Alley".

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Denzin, N (2000). "Aesthetics and Qualitative Inquiry".

3472:

A matter of terminology: the self as a site for research

2673:"I'm Interested in Autoethnography, but How Do I Do It?" 1522:

Autoethnography showcases stories as the means in which

944:

International Symposium on Autoethnography and Narrative

4544:

Revision: Autoethnographic Reflections on Life and Work

3778:"Comments on Setting Criteria for Experimental Writing" 2191:

Dialogues in Social Justice: An Adult Education Journal

943: 3925:

Adams, Tony E. (208). "A Review of Narrative Ethics".

3406:

Schouwenberg, Louise; Kaethler, Michael, eds. (2021).

3044:(2nd ed.). Chicago: University of Chicago Press. 2711:"Auto-Ethnography: Paradigms, Problems, and Prospects" 939: 3825:"Aesthetics and the Practices of Qualitative Inquiry" 3281:. Thousand Oaks, California: SAGE Publications, Inc. 2832:

The SAGE Encyclopedia of Qualitative Research Methods

2253:

Handbook of Research Methods on Gender and Management

735:

A few ethnographers, especially those related to the

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Holman Jones, S., Adams, T. & Ellis, C. (2013).

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Autoethnography: Understanding Qualitative Research

3679:

Autoethnography: Understanding Qualitative Research

2146:"A Multi-methods Approach in Communication Studies" 1266:" in that it foregrounds experience and story as a 680:

strives for social justice and to make life better.

4143:Doloriert, Clair; Sambrook, Sally (October 2011). 3681:. New York: Oxford University Press. p. 101. 2185:Bohonos, Jeremy; Duff, Myron C. Jr. (2020-12-09). 1556:Living (In) the Closet: The Time of Being Closeted 4607:. New Brunswick, N. J.: Rutgers University Press. 3151:Hughes, Sherick A.; Pennington, Julie L. (2016). 2099:"Anthropologists, Education, and Autoethnography" 4287:Smith, John K.; Heshusius, Lous (January 1986). 3702:Gingrich-Philbrook, Craig (2009). "Evaluating". 3041:Tales of the field : on writing ethnography 3505:https://dspace.library.uu.nl/handle/1874/301072 2247:C. Collins, Joshua; W. Bohonos, Jeremy (2021), 1985:. New York, New York: Oxford University Press. 1697:With regard to the term of "generalizability," 911:. In 2013, Tony Adams, Stacy Holman Jones, and 3704:Liminalities: A Journal of Performance Studies 3657:Writing in the Dark, Dancing in The New Yorker 3176:Eldridge, Laurie (2012). Staikidis, K. (ed.). 2642:. New York: Guilford Press. pp. 445–465. 2222:Canadian Journal for New Scholars in Education 2021:Method Meets Art: Arts-Based Research Practice 1632:As an idea that emerged from the tradition of 4640: 4605:Fields of play: Constructing an academic life 3185:The Journal of Social Theory in Art Education 3128:The Photo Diary as an Autoethnographic Method 2255:, Edward Elgar Publishing, pp. 265–280, 2062:Encyclopedia of case study research. Volume 2 1258:Autoethnography can also be "associated with 1087:narrative visibility of the researcher's self 940:International Congress of Qualitative Inquiry 520: 8: 4472:. Thousand Oaks, Calif.: Sage Publications. 4396:International Journal of Qualitative Methods 3880: 3878: 3876: 3874: 3872: 3870: 3868: 3866: 3339:: CS1 maint: multiple names: authors list ( 2571:"Conceptual foundations of autoethnography." 1506:The careful and deliberate incorporation of 1298:The main critique of autoethnography — and 948:International Conference of Autoethnography 661:According to Adams et al., autoethnography 4647: 4633: 4625: 4246:Educational Evaluation and Policy Analysis 4032:. Walnut Creek, Calif.: Left Coast Press. 2871:"What Do People Do? Dani Auto-Ethnography" 1303:entirely personal and full of bias." Many 527: 513: 49: 29: 4593:(pp. 141–152). New York: SUNY Press. 4407: 2684: 2345: 2161: 1338:Croce illustrates what Adams, Jones, and 27:Research method using personal experience 2779:Bochner, Arthur; Ellis, Carolyn (2016). 1090:dialogue with informants beyond the self 458:Library and information science software 3354:Atkinson, Paul; Delamont, Sara (2011). 3220: 3218: 2946: 2944: 2942: 2940: 2938: 2936: 2934: 2932: 2527: 2525: 2523: 2521: 2334:Voices: A World Forum for Music Therapy 1918: 1603:...how others can perceive my ideas as 1081:complete member researcher (CMR) status 898:Final Negotiations, The Ethnographic I, 41: 4385: 4383: 4381: 4379: 4377: 4235: 4233: 4103: 4101: 4099: 4059: 4057: 4021: 4019: 3771: 3769: 3721: 3719: 3717: 3672: 3670: 3668: 3666: 3520: 3518: 3516: 3514: 3512: 3358:. Los Angeles, CA: SAGE. p. 300. 3332: 3275:Adler, Patricia; Adler, Peter (1987). 3270: 3268: 3216: 3214: 3212: 3210: 3208: 3206: 3204: 3202: 3200: 3198: 3130:. SAGE Publications. pp. 245–60. 3033: 3031: 3029: 2930: 2928: 2926: 2924: 2922: 2920: 2918: 2916: 2914: 2912: 2864: 2862: 2860: 2824: 2822: 2820: 2818: 2816: 2814: 2812: 2810: 2774: 2772: 2631: 2629: 2627: 2625: 2623: 2621: 2619: 2617: 2615: 2538:Social Work and Social Sciences Review 2519: 2517: 2515: 2513: 2511: 2509: 2507: 2505: 2503: 2501: 2065:. Los Angeles : SAGE. pp. 43–45. 1693:From "generalizability" to "resonance" 946:(formerly Doing Autoethnography), the 453:Geographic information system software 4546:. Walnut Creek, CA: Left Coast Press. 3914:. Walnut Creek, CA: Left Coast Press. 3889:. New York: Oxford University Press. 3106: 3104: 2770: 2768: 2766: 2764: 2762: 2760: 2758: 2756: 2754: 2752: 2704: 2702: 2700: 2698: 2696: 2671:Cooper, Robin; Lilyea, Bruce (2022). 2092: 2090: 2014: 2012: 2010: 1974: 1972: 958:Epistemological and theoretical basis 7: 3408:The auto-ethnographic turn in design 2639:Handbook of Constructionist Research 2097:Reed-Danahay, Deborah (2009-02-20). 2054: 2052: 2050: 2048: 2046: 2044: 2042: 2040: 1947:. Walnut Creek, CA: AltaMira Press. 1936: 1934: 1932: 1930: 1928: 1926: 1924: 1922: 795:outsiders). At this point, the term 754:, began to emerge and with it, grew 4586:. Walnut Creek CA: Left Coast Press 4149:Journal of Contemporary Ethnography 3231:Journal of Contemporary Ethnography 2875:Journal of Anthropological Research 2727:10.17730/humo.38.1.u761n5601t4g318v 2023:(3rd ed.). The Guilford Ford. 1476:Value the personal and experiential 1426:Value the personal and experiential 1319:refused to evaluate or even attend 1225:Journal of Contemporary Ethnography 931:. In 2021, Marlen Harrison started 915:co-edited the first edition of the 4334:Jones, Stacy Holman (April 2005). 4190:Schwandt, Thomas A. (March 1996). 3776:Clough, Patricia Ticineto (2000). 3278:Membership Roles in Field Research 3155:. SAGE Publications. p. 170. 2425:Qualitative Research in Psychology 1093:commitment to theoretical analysis 935:, a Literary & Arts Magazine. 25: 4619:Handbook of Qualitative Research, 4612:Handbook of Qualitative Research, 4600:(pp. 395–406). London: Sage. 4064:Sparkes, Andrew C. (March 2000). 3976:Bochner, Arthur P. (April 2001). 3356:SAGE Qualitative Research Methods 2994:Goldschmidt, Walter (June 1977). 2785:. New York, New York: Routledge. 1594:Relationally responsible approach 1230:Journal of Humanistic Ethnography 1077:This form has five key features: 705:Anthropologists began conducting 4577:Handbook of Qualitative Research 4507: 4390:Holt, Nicholas L. (March 2003). 4240:Smith, John K. (December 1984). 3726:Bochner, Arthur P. (June 2000). 3525:Richardson, Laurel (June 2000). 3113:Handbook of Qualitative Research 2369:Bohonos, Jeremy W (2021-06-03). 1172:Minor Literature Autoethnography 887:Handbook of Qualitative Research 3823:Denzin, Norman K. (June 2000). 3410:. Amsterdam: Valiz. p. 2. 3379:Beattie, Liana (28 July 2022). 3310:Davies, Charlotte Aull (1999). 2963:10.1002/9781118901731.iecrm0011 2569:Poulos, Christopher N. (2021), 1423:Make contributions to knowledge 1347:Rethinking traditional criteria 4340:Text and Performance Quarterly 3965:. University of Chicago Press. 3431:Fuller, Jarrett (2024-01-02). 3225:Anderson, Leon (August 2006). 3073:Reed-Danahay, Deborah (1997). 2869:Heider, Karl G. (April 1975). 2575:Essentials of autoethnography. 2289:Echard, Allison (2019-10-11). 929:University of California Press 1: 4437:. London: SAGE Publications. 3449:10.1080/17547075.2022.2061138 3012:10.1525/aa.1977.79.2.02a00060 2472:Journal of Career Development 2216:Starr, Lisa J. (2010-07-06). 962:Autoethnography differs from 876:participatory action research 3728:"Criteria Against Ourselves" 2686:10.46743/2160-3715/2022.5288 1512:A Review of Narrative Ethics 917:Handbook of Autoethnography. 4584:Handbook of Autoethnography 3622:Qualitative Health Research 3327:Handbook of Autoethnography 3126:Chaplin, Elisabeth (2011). 2532:Witkin, Stanley L. (2022). 2416:McIlveen, P. (2007-12-06). 2261:10.4337/9781788977937.00027 2144:Zheng, Shiyu (2019-12-26). 1403:In 2015, Adams, Jones, and 1139:Handbook of Autoethnography 895:Investigating Subjectivity, 5649: 5016:Countries by ethnic groups 5011:Contemporary ethnic groups 4409:10.1177/160940690300200102 4208:10.1177/107780049600200109 4192:"Farewell to Criteriology" 4070:Sociology of Sport Journal 3994:10.1177/107780040100700201 3841:10.1177/107780040000600208 3794:10.1177/107780040000600211 3744:10.1177/107780040000600209 3634:10.1177/104973239700700302 3599:10.1177/107780040000600208 3543:10.1177/107780040000600207 3385:. Bloomsbury. pp. x. 3329:. Left Coast Press: 57–83. 3227:"Analytic Autoethnography" 2841:10.4135/9781412963909.n160 2835:. SAGE. pp. 311–318. 2347:10.15845/voices.v23i1.3510 2295:Music Therapy Perspectives 1763:Similar to other forms of 1748:Expressions of Ethnography 1628:From "validity" to "truth" 1605:relationally irresponsible 1437:Contributions to knowledge 925:Journal of Autoethnography 595:human resource development 575:educational administration 4566:The American Dental Dream 4352:10.1080/10462930500122716 4305:10.3102/0013189X015001004 4258:10.3102/01623737006004379 4029:Autoethnography as method 3038:Van Maanen, John (2011). 2709:Hayano, David M. (1979). 2437:10.1080/14780880701522403 2387:10.1177/13505084211015379 2115:10.1080/00938150802672931 1835:Notable autoethnographers 1154:Symbiotic autoethnography 1145:Evocative autoethnography 883:Ethnographic Alternatives 480:Qualitative data analysis 4161:10.1177/0891241610387135 4122:10.1177/1468794104047238 3939:10.1177/1077800407304417 3527:"Evaluating Ethnography" 3243:10.1177/0891241605280449 2887:10.1086/jar.31.1.3629504 2550:10.1921/swssr.v23i2.2030 2484:10.1177/0894845309357048 2019:Leavy, Patricia (2020). 1540:break long-held silences 1518:Stories and storytelling 1305:quantitative researchers 1210:Symbolic interactionists 1181:Goals of autoethnography 1163:Auto-ethnographic Design 1134:Leon Anderson (academic) 1069:Analytic autoethnography 1041:Types of autoethnography 5128:Torres Strait Islanders 4973:Ethnopsychopharmacology 4717:In-group and out-groups 4603:Richardson, L. (1997). 4598:Handbook of Ethnography 4469:Reflexivity & voice 4431:Coffey, Amanda (1999). 3910:Adams, Tony E. (2011). 3000:American Anthropologist 2103:Reviews in Anthropology 1941:Ellis, Carolyn (2004). 1759:Criticisms and concerns 1552:second-person narration 1201:Uses of autoethnography 611:organizational behavior 5374:Cultural appropriation 5274:Lineage-bonded society 4293:Educational Researcher 4026:Chang, Heewon (2008). 3655:Croce, Arlene (2003). 2677:The Qualitative Report 2150:Comunicación y Métodos 1891:Aleksandr Solzhenitsyn 1832: 1818: 1743: 1708: 1690: 1681: 1664: 1647: 1634:social constructionism 1621: 1544: 1504: 1491: 1456: 1336: 1063:visual autoethnography 1010: 359:Inferential statistics 305:Descriptive statistics 252:Human subject research 5399:Ethnic interest group 5234:Ethnicity in censuses 5184:Cultural assimilation 4685:Ethnolinguistic group 4501:Additional references 3978:"Narrative's Virtues" 3287:10.4135/9781412984973 2957:(1 ed.). Wiley. 2791:10.4324/9781315545417 1827: 1813: 1739: 1715:Benefits and concerns 1703: 1685: 1676: 1655: 1642: 1619:the lives of others. 1601: 1536: 1499: 1486: 1451: 1448:Narrating the Closet, 1328: 1137:first edition of the 1005: 707:ethnographic research 567:communication studies 544:ethnographic research 143:Philosophical schools 5612:Minzu (anthropology) 5581:Separatist movements 5444:Ethnographic village 5269:Legendary progenitor 4904:Transidioethnography 4707:Hyphenated ethnicity 4702:Ethnographic realism 4695:Ethnoreligious group 4570:Health Communication 4559:Health Communication 4110:Qualitative Research 3474:. Amsterdam: Valiz. 1792:qualitative research 1564:Maternal Connections 1469:Maternal Connections 1300:qualitative research 1250:Storyteller/narrator 1191:qualitative research 1084:analytic reflexivity 933:The Autoethnographer 776:qualitative research 756:qualitative research 468:Reference management 418:Scientific modelling 160:Critical rationalism 5479:Multinational state 5474:Model minority myth 5361:Multiethnic society 5279:Linguistic homeland 4690:Ethnonational group 4564:Hodges, N. (2015). 4553:Hodges, N. (2015). 4537:Qualitative Inquiry 4196:Qualitative Inquiry 4082:10.1123/ssj.17.1.21 3982:Qualitative Inquiry 3927:Qualitative Inquiry 3829:Qualitative Inquiry 3782:Qualitative Inquiry 3732:Qualitative Inquiry 3587:Qualitative Inquiry 3531:Qualitative Inquiry 2583:10.1037/0000222-001 1497:essay she writes, 1357:Qualitative Inquiry 1237:performance studies 1215:Qualitative Inquiry 909:Coming to Narrative 850:Impressionist Tales 774:With the growth of 714:Early- to mid-1900s 619:performance studies 552:arts-based research 448:Argument technology 5459:Middleman minority 5419:Ethnic pornography 5414:Ethnic nationalism 5319:Pantribal sodality 5259:Imagined community 4784:Symbolic ethnicity 4712:Indigenous peoples 4680:Ethnographic group 4542:Ellis, C. (2009). 3437:Design and Culture 2715:Human Organization 2307:10.1093/mtp/miz008 1769:art-based research 1480:Adams, Jones, and 1441:Adams, Jones, and 844:Confessional Tales 805:proposed that all 803:Walter Goldschmidt 747:, and Fred Davis. 579:English literature 442:Tools and software 386:Secondary research 310:Discourse analysis 5620: 5619: 5541:Ethnic stereotype 5454:Indigenous rights 5439:Ethnographic film 5424:Ethnic theme park 5384:Dominant minority 5379:Diaspora politics 5369:Consociationalism 5304:National language 5189:Cultural identity 5179:Cross-race effect 5123:Aboriginal groups 4555:The Chemical Life 4539:, 7 (5), 598–616. 4444:978-0-85702-194-6 4039:978-1-59874-123-0 3896:978-0-19-997209-8 3688:978-0-19-997209-8 3481:978-94-93246-04-1 3417:978-94-93246-04-1 3296:978-0-8039-2578-6 3086:978-1-000-32085-5 3051:978-0-226-84964-5 2972:978-1-118-90176-2 2649:978-1-59385-305-1 2592:978-1-4338-3454-7 2072:978-1-4522-6572-8 2030:978-1-4625-3897-3 1992:978-0-19-997210-4 1856:Jesse Cornplanter 1851:Arthur P. Bochner 1415:, practical, and 1260:narrative inquiry 1031:thick description 978:or self and part 764:external validity 729:thick description 643:religious studies 537: 536: 503:Philosophy portal 411:Systematic review 396:Literature review 354:Historical method 337:Social experiment 272:Scientific method 257:Narrative inquiry 108:Interdisciplinary 102:Research strategy 73:Research question 68:Research proposal 16:(Redirected from 5640: 5511:Ethnic cleansing 5506:Ethnic bioweapon 5389:Ethnic democracy 4998:Groups by region 4948:Ethnomethodology 4931:Ethnomathematics 4921:Ethnolinguistics 4817:Ethnoarchaeology 4649: 4642: 4635: 4626: 4511: 4510: 4492: 4491: 4463: 4457: 4456: 4428: 4422: 4421: 4411: 4387: 4372: 4371: 4331: 4325: 4324: 4284: 4278: 4277: 4237: 4228: 4227: 4187: 4181: 4180: 4140: 4134: 4133: 4105: 4094: 4093: 4061: 4052: 4051: 4023: 4014: 4013: 3973: 3967: 3966: 3957: 3951: 3950: 3933:(175): 175–191. 3922: 3916: 3915: 3907: 3901: 3900: 3882: 3861: 3860: 3820: 3814: 3813: 3773: 3764: 3763: 3723: 3712: 3711: 3699: 3693: 3692: 3674: 3661: 3660: 3652: 3646: 3645: 3617: 3611: 3610: 3582: 3576: 3569: 3563: 3562: 3522: 3507: 3501: 3495: 3492: 3486: 3485: 3467: 3461: 3460: 3428: 3422: 3421: 3403: 3397: 3396: 3376: 3370: 3369: 3351: 3345: 3344: 3338: 3330: 3322: 3316: 3315: 3307: 3301: 3300: 3272: 3263: 3262: 3222: 3193: 3192: 3182: 3173: 3167: 3166: 3148: 3142: 3141: 3123: 3117: 3116: 3108: 3099: 3098: 3079:. Oxford: Berg. 3070: 3064: 3063: 3035: 3024: 3023: 2991: 2985: 2984: 2948: 2907: 2906: 2866: 2855: 2854: 2826: 2805: 2804: 2776: 2747: 2746: 2706: 2691: 2690: 2688: 2668: 2662: 2661: 2633: 2610: 2609: 2608: 2607: 2566: 2560: 2559: 2557: 2556: 2529: 2496: 2495: 2463: 2457: 2456: 2422: 2413: 2407: 2406: 2366: 2360: 2359: 2349: 2325: 2319: 2318: 2286: 2280: 2279: 2278: 2277: 2244: 2238: 2237: 2213: 2207: 2206: 2182: 2176: 2175: 2165: 2163:10.35951/v1i2.43 2141: 2135: 2134: 2094: 2085: 2084: 2056: 2035: 2034: 2016: 2005: 2004: 1976: 1967: 1966: 1938: 1866:Norman K. Denzin 1569:layered accounts 1244:documentary film 1053:), and on self ( 865:1990s to present 529: 522: 515: 475:Science software 374:Cultural mapping 342:Quasi-experiment 332:Field experiment 300:Content analysis 195:Critical realism 113:Multimethodology 53: 30: 21: 18:Autoethnographic 5648: 5647: 5643: 5642: 5641: 5639: 5638: 5637: 5623: 5622: 5621: 5616: 5600: 5546:Ethnic violence 5494: 5492:ethnic conflict 5490: 5483: 5464:Minority rights 5404:Ethnic majority 5355: 5339:Detribalization 5294:Nation-building 5229:Ethnic religion 5172: 5168: 5158: 5065:Central America 4992: 4963:Ethnophilosophy 4958:Ethnomusicology 4936:Ethnostatistics 4894:Person-centered 4864:Autoethnography 4793: 4658: 4653: 4532: 4531: 4530: 4525:Autoethnography 4512: 4508: 4503: 4495: 4480: 4465: 4464: 4460: 4445: 4430: 4429: 4425: 4389: 4388: 4375: 4333: 4332: 4328: 4286: 4285: 4281: 4239: 4238: 4231: 4189: 4188: 4184: 4142: 4141: 4137: 4107: 4106: 4097: 4063: 4062: 4055: 4040: 4025: 4024: 4017: 3975: 3974: 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2214: 2210: 2184: 2183: 2179: 2143: 2142: 2138: 2096: 2095: 2088: 2073: 2058: 2057: 2038: 2031: 2018: 2017: 2008: 1993: 1982:Autoethnography 1978: 1977: 1970: 1955: 1940: 1939: 1920: 1916: 1908:Layered account 1904: 1881:Peter Pitseolak 1837: 1785: 1761: 1717: 1695: 1649:In this sense, 1630: 1596: 1526:and researcher 1520: 1478: 1439: 1349: 1296: 1252: 1203: 1183: 1174: 1165: 1156: 1147: 1071: 1049:), on culture ( 1043: 1015: 999:the political. 984:autoethnography 960: 921:Autoethnography 919:They published 867: 858:autoethnography 831:John Van Maanen 819: 797:autoethnography 784:autoethnography 772: 716: 703: 698: 651: 540:Autoethnography 533: 497: 496: 443: 435: 434: 381:Phenomenography 320:Autoethnography 285: 277: 276: 237:Grounded theory 232:Critical theory 227:Art methodology 222:Action research 217: 207: 206: 145: 135: 134: 103: 95: 94: 63: 61:Research design 28: 23: 22: 15: 12: 11: 5: 5646: 5644: 5636: 5635: 5625: 5624: 5618: 5617: 5615: 5614: 5608: 5606: 5602: 5601: 5599: 5598: 5593: 5588: 5583: 5578: 5573: 5571:Indigenization 5568: 5563: 5561:Ethnosymbolism 5558: 5553: 5548: 5543: 5538: 5533: 5531:Ethnic penalty 5528: 5523: 5518: 5513: 5508: 5503: 5497: 5495: 5488: 5485: 5484: 5482: 5481: 5476: 5471: 5469:Model minority 5466: 5461: 5456: 5451: 5449:Ethnopluralism 5446: 5441: 5436: 5431: 5426: 5421: 5416: 5411: 5406: 5401: 5396: 5394:Ethnic enclave 5391: 5386: 5381: 5376: 5371: 5365: 5363: 5357: 5356: 5354: 5353: 5348: 5347: 5346: 5341: 5331: 5326: 5321: 5316: 5311: 5306: 5301: 5296: 5291: 5286: 5281: 5276: 5271: 5266: 5261: 5256: 5251: 5246: 5241: 5236: 5231: 5226: 5221: 5216: 5211: 5206: 5201: 5196: 5191: 5186: 5181: 5175: 5173: 5163: 5160: 5159: 5157: 5156: 5155: 5154: 5149: 5139: 5132: 5131: 5130: 5125: 5113: 5112: 5111: 5106: 5104:Southeast Asia 5101: 5096: 5091: 5086: 5074: 5073: 5072: 5067: 5062: 5057: 5052: 5047: 5042: 5037: 5027: 5020: 5019: 5018: 5013: 5002: 5000: 4994: 4993: 4991: 4990: 4985: 4983:Ethnosemiotics 4980: 4975: 4970: 4965: 4960: 4955: 4953:Ethnomuseology 4950: 4945: 4940: 4939: 4938: 4928: 4923: 4918: 4913: 4912: 4911: 4906: 4901: 4896: 4891: 4886: 4881: 4876: 4871: 4866: 4856: 4851: 4846: 4845: 4844: 4839: 4834: 4829: 4819: 4814: 4812:Ethnic studies 4809: 4803: 4801: 4795: 4794: 4792: 4791: 4786: 4781: 4779:Supraethnicity 4776: 4771: 4766: 4761: 4756: 4751: 4746: 4741: 4740: 4739: 4732:Minority group 4729: 4727:Metroethnicity 4724: 4722:Meta-ethnicity 4719: 4714: 4709: 4704: 4699: 4698: 4697: 4692: 4687: 4682: 4672: 4666: 4664: 4660: 4659: 4654: 4652: 4651: 4644: 4637: 4629: 4623: 4622: 4615: 4608: 4601: 4594: 4587: 4580: 4573: 4572:, 30, 943–950. 4562: 4561:, 30, 627–634. 4551: 4547: 4540: 4513: 4506: 4505: 4504: 4502: 4499: 4494: 4493: 4478: 4458: 4443: 4423: 4373: 4346:(2): 113–135. 4326: 4279: 4252:(4): 379–391. 4229: 4182: 4155:(5): 582–615. 4135: 4116:(3): 403–417. 4095: 4053: 4038: 4015: 3988:(2): 131–157. 3968: 3962:Going All City 3952: 3917: 3902: 3895: 3862: 3835:(2): 256–265. 3815: 3788:(2): 278–291. 3765: 3738:(2): 266–272. 3713: 3694: 3687: 3662: 3647: 3612: 3593:(2): 256–260. 3577: 3564: 3537:(2): 253–255. 3508: 3496: 3487: 3480: 3462: 3443:(1): 109–112. 3423: 3416: 3398: 3391: 3371: 3364: 3346: 3317: 3302: 3295: 3264: 3237:(4): 373–395. 3194: 3168: 3161: 3143: 3136: 3118: 3100: 3085: 3065: 3050: 3025: 3006:(2): 293–308. 2986: 2971: 2908: 2856: 2849: 2806: 2799: 2748: 2692: 2663: 2648: 2611: 2591: 2561: 2497: 2478:(3): 599–615. 2458: 2431:(4): 295–311. 2408: 2381:(4): 605–623. 2361: 2320: 2301:(2): 141–150. 2281: 2269: 2239: 2208: 2177: 2156:(2): 196–208. 2136: 2086: 2071: 2036: 2029: 2006: 1991: 1968: 1953: 1917: 1915: 1912: 1911: 1910: 1903: 1900: 1899: 1898: 1896:Johnny Saldana 1893: 1888: 1886:Ernest Spybuck 1883: 1878: 1876:Maaike de Jong 1873: 1868: 1863: 1858: 1853: 1848: 1843: 1836: 1833: 1784: 1781: 1760: 1757: 1716: 1713: 1694: 1691: 1660:Arthur Bochner 1629: 1626: 1595: 1592: 1519: 1516: 1495:Lost and Found 1477: 1474: 1438: 1435: 1434: 1433: 1430: 1427: 1424: 1389: 1388: 1387: 1386: 1383: 1380: 1377: 1374: 1348: 1345: 1295: 1292: 1268:meaning-making 1251: 1248: 1202: 1199: 1182: 1179: 1173: 1170: 1164: 1161: 1155: 1152: 1146: 1143: 1095: 1094: 1091: 1088: 1085: 1082: 1070: 1067: 1042: 1039: 1014: 1011: 959: 956: 885:and the first 866: 863: 854: 853: 847: 841: 818: 815: 771: 768: 745:Everett Hughes 737:Chicago school 715: 712: 702: 699: 697: 694: 682: 681: 678: 675: 672: 669: 666: 650: 647: 587:gender studies 583:ethnic studies 563:arts education 535: 534: 532: 531: 524: 517: 509: 506: 505: 499: 498: 495: 494: 493: 492: 487: 482: 472: 471: 470: 465: 455: 450: 444: 441: 440: 437: 436: 433: 432: 427: 426: 425: 415: 414: 413: 408: 406:Scoping review 403: 398: 393: 383: 378: 377: 376: 366: 361: 356: 351: 349:Field research 346: 345: 344: 339: 334: 324: 323: 322: 312: 307: 302: 297: 292: 286: 283: 282: 279: 278: 275: 274: 269: 264: 259: 254: 249: 247:Historiography 244: 239: 234: 229: 224: 218: 213: 212: 209: 208: 205: 204: 203: 202: 200:Subtle realism 197: 187: 182: 180:Postpositivism 177: 172: 167: 162: 157: 155:Constructivism 152: 150:Antipositivism 146: 141: 140: 137: 136: 133: 132: 127: 126: 125: 115: 110: 104: 101: 100: 97: 96: 93: 92: 91: 90: 85: 75: 70: 64: 59: 58: 55: 54: 46: 45: 39: 38: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 5645: 5634: 5631: 5630: 5628: 5613: 5610: 5609: 5607: 5603: 5597: 5594: 5592: 5589: 5587: 5584: 5582: 5579: 5577: 5574: 5572: 5569: 5567: 5564: 5562: 5559: 5557: 5554: 5552: 5551:Ethnocentrism 5549: 5547: 5544: 5542: 5539: 5537: 5534: 5532: 5529: 5527: 5524: 5522: 5519: 5517: 5516:Ethnic hatred 5514: 5512: 5509: 5507: 5504: 5502: 5499: 5498: 5496: 5493: 5486: 5480: 5477: 5475: 5472: 5470: 5467: 5465: 5462: 5460: 5457: 5455: 5452: 5450: 5447: 5445: 5442: 5440: 5437: 5435: 5432: 5430: 5427: 5425: 5422: 5420: 5417: 5415: 5412: 5410: 5407: 5405: 5402: 5400: 5397: 5395: 5392: 5390: 5387: 5385: 5382: 5380: 5377: 5375: 5372: 5370: 5367: 5366: 5364: 5362: 5358: 5352: 5349: 5345: 5342: 5340: 5337: 5336: 5335: 5332: 5330: 5327: 5325: 5322: 5320: 5317: 5315: 5312: 5310: 5309:National myth 5307: 5305: 5302: 5300: 5297: 5295: 5292: 5290: 5287: 5285: 5282: 5280: 5277: 5275: 5272: 5270: 5267: 5265: 5262: 5260: 5257: 5255: 5252: 5250: 5249:Folk religion 5247: 5245: 5242: 5240: 5237: 5235: 5232: 5230: 5227: 5225: 5224:Ethnic origin 5222: 5220: 5219:Ethnic option 5217: 5215: 5212: 5210: 5207: 5205: 5202: 5200: 5197: 5195: 5192: 5190: 5187: 5185: 5182: 5180: 5177: 5176: 5174: 5171: 5166: 5161: 5153: 5150: 5148: 5145: 5144: 5143: 5140: 5138: 5137: 5133: 5129: 5126: 5124: 5121: 5120: 5119: 5118: 5114: 5110: 5107: 5105: 5102: 5100: 5097: 5095: 5094:Northern Asia 5092: 5090: 5087: 5085: 5082: 5081: 5080: 5079: 5075: 5071: 5070:South America 5068: 5066: 5063: 5061: 5058: 5056: 5055:United States 5053: 5051: 5048: 5046: 5043: 5041: 5038: 5036: 5033: 5032: 5031: 5028: 5026: 5025: 5021: 5017: 5014: 5012: 5009: 5008: 5007: 5004: 5003: 5001: 4999: 4995: 4989: 4988:Ethnotaxonomy 4986: 4984: 4981: 4979: 4976: 4974: 4971: 4969: 4966: 4964: 4961: 4959: 4956: 4954: 4951: 4949: 4946: 4944: 4943:Ethnomedicine 4941: 4937: 4934: 4933: 4932: 4929: 4927: 4924: 4922: 4919: 4917: 4914: 4910: 4907: 4905: 4902: 4900: 4897: 4895: 4892: 4890: 4887: 4885: 4882: 4880: 4879:Institutional 4877: 4875: 4872: 4870: 4867: 4865: 4862: 4861: 4860: 4857: 4855: 4852: 4850: 4847: 4843: 4840: 4838: 4837:Ethnomycology 4835: 4833: 4830: 4828: 4825: 4824: 4823: 4820: 4818: 4815: 4813: 4810: 4808: 4805: 4804: 4802: 4800: 4796: 4790: 4787: 4785: 4782: 4780: 4777: 4775: 4772: 4770: 4767: 4765: 4764:Polyethnicity 4762: 4760: 4757: 4755: 4752: 4750: 4747: 4745: 4744:Monoethnicity 4742: 4738: 4735: 4734: 4733: 4730: 4728: 4725: 4723: 4720: 4718: 4715: 4713: 4710: 4708: 4705: 4703: 4700: 4696: 4693: 4691: 4688: 4686: 4683: 4681: 4678: 4677: 4676: 4673: 4671: 4668: 4667: 4665: 4661: 4657: 4650: 4645: 4643: 4638: 4636: 4631: 4630: 4627: 4620: 4616: 4613: 4609: 4606: 4602: 4599: 4595: 4592: 4588: 4585: 4581: 4578: 4574: 4571: 4567: 4563: 4560: 4556: 4552: 4548: 4545: 4541: 4538: 4534: 4533: 4528: 4527: 4526: 4520: 4516: 4500: 4498: 4489: 4485: 4481: 4479:0-7619-0383-6 4475: 4471: 4470: 4462: 4459: 4454: 4450: 4446: 4440: 4436: 4435: 4427: 4424: 4419: 4415: 4410: 4405: 4401: 4397: 4393: 4386: 4384: 4382: 4380: 4378: 4374: 4369: 4365: 4361: 4357: 4353: 4349: 4345: 4341: 4337: 4330: 4327: 4322: 4318: 4314: 4310: 4306: 4302: 4298: 4294: 4290: 4283: 4280: 4275: 4271: 4267: 4263: 4259: 4255: 4251: 4247: 4243: 4236: 4234: 4230: 4225: 4221: 4217: 4213: 4209: 4205: 4201: 4197: 4193: 4186: 4183: 4178: 4174: 4170: 4166: 4162: 4158: 4154: 4150: 4146: 4139: 4136: 4131: 4127: 4123: 4119: 4115: 4111: 4104: 4102: 4100: 4096: 4091: 4087: 4083: 4079: 4075: 4071: 4067: 4060: 4058: 4054: 4049: 4045: 4041: 4035: 4031: 4030: 4022: 4020: 4016: 4011: 4007: 4003: 3999: 3995: 3991: 3987: 3983: 3979: 3972: 3969: 3964: 3963: 3956: 3953: 3948: 3944: 3940: 3936: 3932: 3928: 3921: 3918: 3913: 3906: 3903: 3898: 3892: 3888: 3881: 3879: 3877: 3875: 3873: 3871: 3869: 3867: 3863: 3858: 3854: 3850: 3846: 3842: 3838: 3834: 3830: 3826: 3819: 3816: 3811: 3807: 3803: 3799: 3795: 3791: 3787: 3783: 3779: 3772: 3770: 3766: 3761: 3757: 3753: 3749: 3745: 3741: 3737: 3733: 3729: 3722: 3720: 3718: 3714: 3709: 3705: 3698: 3695: 3690: 3684: 3680: 3673: 3671: 3669: 3667: 3663: 3658: 3651: 3648: 3643: 3639: 3635: 3631: 3627: 3623: 3616: 3613: 3608: 3604: 3600: 3596: 3592: 3588: 3581: 3578: 3574: 3568: 3565: 3560: 3556: 3552: 3548: 3544: 3540: 3536: 3532: 3528: 3521: 3519: 3517: 3515: 3513: 3509: 3506: 3500: 3497: 3491: 3488: 3483: 3477: 3473: 3466: 3463: 3458: 3454: 3450: 3446: 3442: 3438: 3434: 3427: 3424: 3419: 3413: 3409: 3402: 3399: 3394: 3392:9781350201385 3388: 3384: 3383: 3375: 3372: 3367: 3365:9781849203784 3361: 3357: 3350: 3347: 3342: 3336: 3328: 3321: 3318: 3313: 3306: 3303: 3298: 3292: 3288: 3284: 3280: 3279: 3271: 3269: 3265: 3260: 3256: 3252: 3248: 3244: 3240: 3236: 3232: 3228: 3221: 3219: 3217: 3215: 3213: 3211: 3209: 3207: 3205: 3203: 3201: 3199: 3195: 3190: 3186: 3179: 3172: 3169: 3164: 3162:9781483347172 3158: 3154: 3147: 3144: 3139: 3137:9781446250129 3133: 3129: 3122: 3119: 3114: 3107: 3105: 3101: 3096: 3092: 3088: 3082: 3078: 3077: 3069: 3066: 3061: 3057: 3053: 3047: 3043: 3042: 3034: 3032: 3030: 3026: 3021: 3017: 3013: 3009: 3005: 3001: 2997: 2990: 2987: 2982: 2978: 2974: 2968: 2964: 2960: 2956: 2955: 2947: 2945: 2943: 2941: 2939: 2937: 2935: 2933: 2931: 2929: 2927: 2925: 2923: 2921: 2919: 2917: 2915: 2913: 2909: 2904: 2900: 2896: 2892: 2888: 2884: 2880: 2876: 2872: 2865: 2863: 2861: 2857: 2852: 2850:9781412941631 2846: 2842: 2838: 2834: 2833: 2825: 2823: 2821: 2819: 2817: 2815: 2813: 2811: 2807: 2802: 2800:9781134815876 2796: 2792: 2788: 2784: 2783: 2775: 2773: 2771: 2769: 2767: 2765: 2763: 2761: 2759: 2757: 2755: 2753: 2749: 2744: 2740: 2736: 2732: 2728: 2724: 2721:(1): 99–104. 2720: 2716: 2712: 2705: 2703: 2701: 2699: 2697: 2693: 2687: 2682: 2678: 2674: 2667: 2664: 2659: 2655: 2651: 2645: 2641: 2640: 2632: 2630: 2628: 2626: 2624: 2622: 2620: 2618: 2616: 2612: 2602: 2598: 2594: 2588: 2584: 2580: 2576: 2572: 2565: 2562: 2551: 2547: 2543: 2539: 2535: 2528: 2526: 2524: 2522: 2520: 2518: 2516: 2514: 2512: 2510: 2508: 2506: 2504: 2502: 2498: 2493: 2489: 2485: 2481: 2477: 2473: 2469: 2462: 2459: 2454: 2450: 2446: 2442: 2438: 2434: 2430: 2426: 2419: 2412: 2409: 2404: 2400: 2396: 2392: 2388: 2384: 2380: 2376: 2372: 2365: 2362: 2357: 2353: 2348: 2343: 2339: 2335: 2331: 2324: 2321: 2316: 2312: 2308: 2304: 2300: 2296: 2292: 2285: 2282: 2272: 2270:9781788977937 2266: 2262: 2258: 2254: 2250: 2243: 2240: 2235: 2231: 2227: 2223: 2219: 2212: 2209: 2204: 2200: 2196: 2192: 2188: 2181: 2178: 2173: 2169: 2164: 2159: 2155: 2151: 2147: 2140: 2137: 2132: 2128: 2124: 2120: 2116: 2112: 2108: 2104: 2100: 2093: 2091: 2087: 2082: 2078: 2074: 2068: 2064: 2063: 2055: 2053: 2051: 2049: 2047: 2045: 2043: 2041: 2037: 2032: 2026: 2022: 2015: 2013: 2011: 2007: 2002: 1998: 1994: 1988: 1984: 1983: 1975: 1973: 1969: 1964: 1960: 1956: 1954:0-7591-0050-0 1950: 1946: 1945: 1937: 1935: 1933: 1931: 1929: 1927: 1925: 1923: 1919: 1913: 1909: 1906: 1905: 1901: 1897: 1894: 1892: 1889: 1887: 1884: 1882: 1879: 1877: 1874: 1872: 1871:Carolyn Ellis 1869: 1867: 1864: 1862: 1861:Kimberly Dark 1859: 1857: 1854: 1852: 1849: 1847: 1846:Liana Beattie 1844: 1842: 1841:Leon Anderson 1839: 1838: 1834: 1831: 1826: 1822: 1817: 1812: 1810: 1805: 1800: 1797: 1793: 1788: 1782: 1780: 1776: 1772: 1770: 1766: 1758: 1756: 1752: 1749: 1742: 1738: 1734: 1731: 1725: 1721: 1714: 1712: 1707: 1702: 1700: 1692: 1689: 1684: 1680: 1675: 1674:, who argues 1673: 1669: 1663: 1661: 1654: 1652: 1646: 1641: 1639: 1638:Carolyn Ellis 1635: 1627: 1625: 1620: 1618: 1614: 1610: 1606: 1600: 1593: 1591: 1589: 1588:Stefano Bloch 1585: 1580: 1578: 1574: 1570: 1565: 1561: 1557: 1553: 1549: 1543: 1541: 1535: 1533: 1529: 1525: 1517: 1515: 1513: 1509: 1503: 1498: 1496: 1490: 1485: 1483: 1475: 1473: 1470: 1466: 1461: 1455: 1450: 1449: 1444: 1436: 1431: 1428: 1425: 1422: 1421: 1420: 1418: 1414: 1410: 1406: 1401: 1398: 1393: 1384: 1381: 1378: 1375: 1372: 1371: 1370: 1369: 1368: 1366: 1361: 1358: 1354: 1346: 1344: 1341: 1335: 1333: 1327: 1325: 1322: 1321:Bill T. Jones 1318: 1313: 1309: 1306: 1301: 1293: 1291: 1287: 1283: 1281: 1277: 1274:According to 1272: 1269: 1265: 1264:autobiography 1261: 1256: 1249: 1247: 1245: 1240: 1238: 1233: 1231: 1227: 1226: 1221: 1217: 1216: 1211: 1207: 1200: 1198: 1194: 1192: 1188: 1180: 1178: 1171: 1169: 1162: 1160: 1153: 1151: 1144: 1142: 1140: 1135: 1130: 1126: 1124: 1120: 1119:autobiography 1114: 1110: 1108: 1103: 1099: 1092: 1089: 1086: 1083: 1080: 1079: 1078: 1075: 1068: 1066: 1064: 1060: 1056: 1052: 1048: 1040: 1038: 1034: 1032: 1028: 1022: 1018: 1012: 1009: 1004: 1000: 997: 991: 989: 985: 981: 977: 973: 972:Carolyn Ellis 969: 965: 957: 955: 951: 949: 945: 941: 936: 934: 930: 926: 922: 918: 914: 913:Carolyn Ellis 910: 907: 906:Art Bochner's 904:, as well as 903: 899: 896: 892: 891:Carolyn Ellis 888: 884: 879: 877: 873: 872:positionality 864: 862: 859: 851: 848: 845: 842: 839: 838:Realist Tales 836: 835: 834: 832: 827: 823: 816: 814: 811: 808: 804: 800: 798: 793: 792:positionality 788: 785: 780: 777: 769: 767: 765: 761: 757: 753: 748: 746: 742: 741:Nels Anderson 738: 733: 731: 730: 726:refers to as 725: 720: 713: 711: 708: 700: 695: 693: 690: 686: 679: 676: 673: 670: 667: 664: 663: 662: 659: 655: 648: 646: 644: 640: 636: 632: 628: 624: 623:physiotherapy 620: 616: 612: 608: 604: 603:music therapy 600: 596: 592: 588: 584: 580: 576: 572: 568: 564: 560: 555: 553: 549: 545: 542:is a form of 541: 530: 525: 523: 518: 516: 511: 510: 508: 507: 504: 501: 500: 491: 488: 486: 483: 481: 478: 477: 476: 473: 469: 466: 464: 463:Bibliometrics 461: 460: 459: 456: 454: 451: 449: 446: 445: 439: 438: 431: 428: 424: 421: 420: 419: 416: 412: 409: 407: 404: 402: 401:Meta-analysis 399: 397: 394: 392: 391:Bibliometrics 389: 388: 387: 384: 382: 379: 375: 372: 371: 370: 367: 365: 362: 360: 357: 355: 352: 350: 347: 343: 340: 338: 335: 333: 330: 329: 328: 325: 321: 318: 317: 316: 313: 311: 308: 306: 303: 301: 298: 296: 293: 291: 288: 287: 281: 280: 273: 270: 268: 265: 263: 262:Phenomenology 260: 258: 255: 253: 250: 248: 245: 243: 240: 238: 235: 233: 230: 228: 225: 223: 220: 219: 216: 211: 210: 201: 198: 196: 193: 192: 191: 188: 186: 183: 181: 178: 176: 173: 171: 168: 166: 163: 161: 158: 156: 153: 151: 148: 147: 144: 139: 138: 131: 128: 124: 121: 120: 119: 116: 114: 111: 109: 106: 105: 99: 98: 89: 86: 84: 81: 80: 79: 76: 74: 71: 69: 66: 65: 62: 57: 56: 52: 48: 47: 44: 40: 36: 32: 31: 19: 5586:Xenocentrism 5536:Ethnic slurs 5526:Ethnic party 5489:Ideology and 5409:Ethnic media 5351:White ethnic 5344:Neotribalism 5299:Nation state 5239:Ethnofiction 5170:ethnogenesis 5141: 5134: 5115: 5084:Central Asia 5076: 5029: 5022: 5005: 4978:Ethnoscience 4968:Ethnopoetics 4916:Ethnohistory 4863: 4854:Ethnogeology 4842:Ethnozoology 4832:Ethnoecology 4822:Ethnobiology 4807:Anthropology 4759:Panethnicity 4675:Ethnic group 4618: 4611: 4604: 4597: 4590: 4583: 4576: 4569: 4558: 4543: 4536: 4523: 4522: 4521:profile for 4518: 4496: 4468: 4461: 4433: 4426: 4402:(1): 18–28. 4399: 4395: 4343: 4339: 4329: 4296: 4292: 4282: 4249: 4245: 4202:(1): 58–72. 4199: 4195: 4185: 4152: 4148: 4138: 4113: 4109: 4076:(1): 21–43. 4073: 4069: 4028: 3985: 3981: 3971: 3961: 3955: 3930: 3926: 3920: 3911: 3905: 3886: 3832: 3828: 3818: 3785: 3781: 3735: 3731: 3707: 3703: 3697: 3678: 3656: 3650: 3625: 3621: 3615: 3590: 3586: 3580: 3572: 3567: 3534: 3530: 3499: 3490: 3471: 3465: 3440: 3436: 3426: 3407: 3401: 3381: 3374: 3355: 3349: 3335:cite journal 3326: 3320: 3314:. Routledge. 3311: 3305: 3277: 3234: 3230: 3188: 3184: 3171: 3152: 3146: 3127: 3121: 3112: 3075: 3068: 3040: 3003: 2999: 2989: 2953: 2878: 2874: 2831: 2781: 2718: 2714: 2676: 2666: 2638: 2604:, retrieved 2574: 2564: 2553:. Retrieved 2544:(3): 19–35. 2541: 2537: 2475: 2471: 2461: 2428: 2424: 2411: 2378: 2375:Organization 2374: 2364: 2337: 2333: 2323: 2298: 2294: 2284: 2274:, retrieved 2252: 2242: 2225: 2221: 2211: 2194: 2190: 2180: 2153: 2149: 2139: 2109:(1): 28–47. 2106: 2102: 2061: 2020: 1981: 1943: 1828: 1823: 1819: 1814: 1801: 1790:From within 1789: 1786: 1777: 1773: 1762: 1753: 1747: 1744: 1740: 1735: 1726: 1722: 1718: 1709: 1704: 1696: 1686: 1682: 1677: 1665: 1656: 1648: 1643: 1631: 1622: 1616: 1612: 1608: 1604: 1602: 1597: 1583: 1581: 1563: 1555: 1548:first-person 1545: 1539: 1537: 1521: 1511: 1507: 1505: 1500: 1494: 1492: 1487: 1479: 1468: 1457: 1452: 1447: 1440: 1413:prescriptive 1402: 1394: 1390: 1362: 1356: 1350: 1337: 1331: 1329: 1323: 1317:Arlene Croce 1314: 1310: 1297: 1288: 1284: 1273: 1257: 1253: 1241: 1234: 1229: 1223: 1219: 1213: 1208: 1204: 1195: 1184: 1175: 1166: 1157: 1148: 1138: 1131: 1127: 1115: 1111: 1104: 1100: 1096: 1076: 1072: 1054: 1050: 1046: 1044: 1035: 1023: 1019: 1016: 1006: 1001: 992: 987: 983: 979: 975: 968:subjectivity 961: 952: 937: 920: 916: 908: 901: 897: 894: 886: 882: 880: 868: 857: 855: 849: 843: 837: 828: 824: 820: 812: 801: 796: 789: 783: 781: 773: 749: 734: 727: 724:Gilbert Ryle 721: 717: 704: 683: 660: 656: 652: 615:paramedicine 559:anthropology 556: 539: 538: 319: 242:Hermeneutics 130:Quantitative 5633:Ethnography 5521:Ethnic joke 5329:Tribal name 5314:Origin myth 5289:Mythomoteur 5214:Ethnic flag 5199:Development 4884:Netnography 4859:Ethnography 4849:Ethnocinema 4827:Ethnobotany 4754:Nationality 4299:(1): 4–12. 2881:(1): 3–17. 1765:qualitative 1683:Similarly, 1672:Art Bochner 1528:reflexivity 1524:sensemaking 1417:theoretical 1409:descriptive 1107:reflexivity 988:ethnography 964:ethnography 807:ethnography 649:Definitions 631:social work 548:qualitative 315:Ethnography 215:Methodology 170:Fallibilism 118:Qualitative 88:Referencing 5596:Xenophobia 5591:Xenophilia 5566:Indigenism 5501:Allophilia 5434:Ethnocracy 5324:Statistext 5254:Historical 5147:Indigenous 5099:South Asia 5035:Indigenous 4769:Population 3628:(3): 339. 3575:1), 15-32. 2606:2022-12-04 2555:2023-03-29 2276:2021-12-17 1914:References 1796:positivist 1783:Evaluation 1324:Still/Here 1294:Evaluation 1228:, and the 1027:fieldnotes 996:positivist 627:psychology 490:Statistics 485:Simulation 423:Simulation 364:Interviews 327:Experiment 295:Case study 267:Pragmatism 185:Pragmatism 175:Positivism 165:Empiricism 5556:Ethnocide 5429:Ethnoburb 5334:Tribalism 5117:Australia 5109:West Asia 5089:East Asia 5060:Caribbean 5045:Greenland 4926:Ethnology 4799:Ethnology 4737:Influence 4656:Ethnicity 4453:607530325 4418:1609-4069 4368:143332641 4360:1046-2937 4313:0013-189X 4274:145519436 4266:0162-3737 4224:144723521 4216:1077-8004 4177:145408446 4169:0891-2416 4130:145155619 4090:0741-1235 4048:180190835 4010:145498475 4002:1077-8004 3947:145717264 3857:145207054 3849:1077-8004 3810:143748830 3802:1077-8004 3760:145664526 3752:1077-8004 3710:(1): 618. 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