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Autoethnography addresses the need and desire to make the human sciences more human by writing in ways that are more poignant, touching, vulnerable, and heartfelt. Since social work is a field not only of facts but also of meanings and values, researchers should not be obliged to cling to a narrow range of methodologies and writing genres that may be scientifically acceptable but poorly suited to the broad objectives of the field. Concerned more with evocation than information, autoethnography enables researchers and practitioners to address what it feels like, and what it can mean, to be alive and living in a chaotic and uncertain world, and to show others how they might endure it and move forward. As we developed evocative autoethnography, we not only questioned the boundaries between social sciences and humanities, we tried to stretch and cross them in ways that would create new practitioners and new genres for representing lived experience appealing to the hearts and senses of readers as well as their intellects.

ch. 1. What is collaborative autoethnography? -- ch. 2. Typology of collaborative autoethnography -- ch. 3. Getting ready for collaborative autoethnography -- ch. 4. Data collection -- ch. 5. Data analysis and interpretation -- ch. 6. Collaborative autoethnographic writing -- ch. 7. Applications of collaborative autoethnography.

"Autoethnography is an approach to research and writing that seeks to describe and systematically analyze personal experience in order to understand cultural experience. This approach challenges canonical ways of doing research and representing others and treats research as a political, socially-just and socially-conscious act. A researcher uses tenets of autobiography and ethnography to do and write autoethnography. Thus, as a method, autoethnography is both process and product." (author's abstract)

In 2011, Doing Autoethnography—the first conference to focus solely on autoethnographic principles and practices—was held in chilly Detroit, Michigan on the campus of Wayne State University. The conference has since occurred four additional times (2013, 2014, 2015, 2016). Across the five conferences, thousands of attendees from more than ten countries have participated in hundreds of presentations, more than a dozen workshops, and multiple keynote addresses. The chapters in this collection represent outstanding work from the five conferences. Together, authors interrogate autoethnography ethically, theoretically, relationally, and methodologically. Readers will encounter many overlapping themes: identity norms and negotiations; experiences tied to race, gender, sexuality, size, citizenship, and dis/ability; exclusion and belonging; oppression, injustice, and assault; barriers to learning/education; and living with/in complicated relationships. Some chapters provide clear resolutions; others seemingly provide none. Some authors highlight conventionally positive aspects of experience; others dwell in what might be understood as relational darkness. Some experiences will likely resonate with many readers; others will feel unique, unusual, exceptional. In its entirety, the collection will take readers on an evocative, reflexive, and insightful journey

We write about betweener autoethnographies in this manifesto. We see autoethnography as a way of knowing that has the potential to examine social justice, systems of oppression, and neocolonialism from our encounters with experiences lived in-between identities and worlds. We see life lived in between fixed identities and social categories as a common human experience, and as such, as places where we can expand the circle of Us while also decreasing notions of Them and Other.

In this piece I reflect on various forms of impairment and resistance and speculate on their generative potential.

Autoethnografie ist ein Ansatz zum Forschen und zur Präsentation von Forschungsergebnissen, der persönliche Erfahrungen systematisch beschreibt und analysiert, um auf diesem Weg kulturelle Erfahrung zu verstehen. Hierbei werden traditionelle Wege des Forschens und der Darstellung "der Anderen" kritisch infrage gestellt, denn Forschung wird als politisches, auf soziale Gerechtigkeit zielendes und sozial bewusstes Handeln verstanden. Forschende nutzen Mittel der Autobiografie und der Ethnografie, um Autoethnografie zu betreiben und darzustellen. Als Methode bezeichnet Autoethnografie gleichermaßen einen Prozess und ein Produkt.

Tony E. Adams, Stacy Jones, and Carolyn Ellis' publication of Autoethnography explains the scope and process of conducting autoethnographic research and its uses of self-examination and society. As a recent graduate, the author examined his own experiences in graduate school and the debates over quantitative and qualitative research methodologies as he read the text. The book outlined the purposes, procedures, and methods to determine validity in autoethnographic research by proffering personal examples and narratives to elucidate the research paradigm.

Cover -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- Dedication -- Preface -- Part I Conceptual Framework -- Chapter 1 Culture: A Web of Self and Others -- Chapter 2 Self-Narratives -- Chapter 3 Autoethnography -- Part II Collecting Autoethnographic Data -- Chapter 4 Getting Ready -- Chapter 5 Collecting Personal Memory Data -- Chapter 6 Collecting Self-Observational and Self-Reflective Data -- Chapter 7 Collecting External Data -- Part III Turning Data Into Autoethnography -- Chapter 8 Managing Data -- Chapter 9 Analyzing and Interpreting Data

Can there be a decolonial autoethnography? If so, what could such an autoethnography look, sound, and feel like? If the possibility of decolonizing this mode of knowing does not exist, then what are the impediments—discursive, material, political, social—that disallow a move to decolonized autoethnographic work? Where would decolonization take us? What does it mean to write the self in and out of colonial historical frameworks? In this special issue, we bring to life such conversations through nine essays and a postscript that perform, ruminate, narrate—with a thoughtful tenderness—some versions of decolonized and postcolonial autoethnography. The essays illustrate the form that emerges when the colonial and postcolonial (both past and present) are taken as central concerns in autoethnographic writing.

Bei der Exoautoethnografie handelt es sich um ein autoethnografisches Verfahren, bei dem es um rückliegende Ereignisse geht, die Forschende nicht selbst und unmittelbar erlebt haben, sondern die durch familiäre oder andere nahe Bezugssysteme wirksam werden. Es geht also um autoethnografisches Forschen und Schreiben über indirekt vermittelte persönliche Erfahrungen, die aus den Erfahrungen und der Lebensgeschichte signifikanter Anderer resultieren.Entstanden ist der Ansatz im Zuge einer Studie zur transgenerationalen Weitergabe von Traumen. In dieser ersten und noch vorläufigen Form zielt Exoautoethnografie darauf, Bezüge zwischen der Gegenwart und der Weitergabe traumatischer Erlebnisse bzw. einer durch elterliche Traumen beeinflussten Kindheit zu rekonstruieren.