Autoethnography is a very fascinating concept for myself in particular. As someone who was always taught that research was “stronger” or “more effective” when it was quantitative, to see so much discussion and support for such a qualitative way to conduct research makes me honestly quite giddy. Something I couldn’t help but do as I went through the readings for this week, An Autoethnography on Learning About Autoethnography by Sarah Wall and Whose Story Is It? An Autoethnography Concerning Narrative Identity by Alec J. Grant and Laetitia Zeeman, was mentally compare the examples and descriptions of autoethnography to multiple different pieces of art, writing, and media that I love. Granted, not all of the works I thought of were supported by “snapshots, artifacts/documents, metaphor, and psychological and literal journeys… reflecting on and conveying… a more complete view of . . . life,'” but I believe that could honestly be one of autoethnography’s strengths: the fact that the readers themselves can make a judgement on the researcher’s findings based on their own lived experience (Wall 151).
  An example of this could be found in one of those pieces of media I thought of, Julia Alvarez’s novel How the Garcia Girls Lost Their Accents (1991). I read this novel in undergrad for a Feminist Lit course I took with Dr. Gupta-Casale, and it has truly never left my mind since. To me, it exemplifies the strength of autoethnography because, through its evocative writing, it was able to help me reconcile my identity as a hyphenated American. The novel chronicles the growing pains of a group of sisters who immigrate to the United States, and although I myself am a first generation American in my family, I related very deeply to a lot of the struggles the sisters went through. I fondly remember a time I went out with the one most inextricable from my soul and another friend to Van Gogh’s Ear Cafe, and the topic of his immigration status came up. We talked at length about how it felt growing up in the States, and I brought up examples from the novel that spoke to me greatly; the one most inextricable from my soul and I bonded over how similarly we were raised, and our friend chimed in with comments and reactions when she felt appropriate. The power of the novel didn’t lie in research and stats, it was how eerily, sometimes even painfully, similar it was to my own lived experience, and the experience of someone dear to me; to me, that is something that may never be quantified, but its realer than any number, and says more than any statistic.
  That being said, I understand the hesitance to do away with all quantifiable data, but I do think there is a strong case for autoethnography in research, especially when attempting to conduct self-centered research, as it could be used to “demonstrate that it is possible to gain and share knowledge in many ways” (Wall 147). I think that Grant’s autoethnography, stunningly framed by the refrain of “Age pro viribus” helps drive this point home quite well (3, 4, 6). Grant using the school’s motto, “emblazoned… on each magazine” as an ironic tool to eventually contrast his lived experience with the “All smiling, all pristine” faces of his schoolmates helps give rise to a voice that the school would never have proffered themselves, and in doing so exemplifies the importance of research like this. At the very least, autoethnography allows the voiceless to have a voice, and I think that alone is enough to justify its place in research.
  As I wrote this blog post, I listened to Father John Misty’s God’s Favorite Customer (2018).