I’m impressed by my classmates whose blogs reveal a clearer understanding than I had after reading “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. It took me FOREVER to get through these articles. For me, trying to understand autoethnography was like playing a made-up game with a child–I’d think I knew the rules and then they would change. It seems like an autoethnography can be just about anything, and that drives me crazy. I recognize that traditional, quantitative research opportunities are not always given or handled fairly and that, as a result, there may only be a perception of objectivity, but I don’t think that labeling personal narratives as research addresses this concern. I think that people’s writing about their personal experiences or examinations of their feelings can be valuable, both in a therapeutic sense and by drawing attention to a subject, but I initially struggled to see how personal narratives could fall under the umbrella of research.
I’m also concerned about the possibility of deception in autoethnography. Source materials used by autoethnographers, like personal reflections or a journal kept for two years, are inherently subjective and, in order for the author’s intended effect to be achieved, the reader must assume that the writer is being honest. In Wall’s article, the author acknowledges that “traditional criteria such as credibility, dependability, and trustworthiness” are “not always easily applied to autoethnography (Holt, 2003).” How do we know that everything in the journal is true? I struggle to see the point of research that produces results that lack credibility.
After reading both articles, I was very worried about my ability to write this blog post about anything other than my lack of understanding. However, when Max identified some of bell hooks’ writing from our Writing Theory & Practice class as an autoethnography, I finally got it! It suddenly made sense to me how you could create new knowledge via a personal narrative and label it as research. I’ve been struggling to understand autoethnography because the definition of autoethnography is too all-encompassing, welcoming, and forgiving. While these are lovely attributes for communities, religions, and friends, I think that in order for something to be considered research, it should offer up more than just a personal narrative. In her book Teaching to Transgress, bell hooks rises to this challenge, interweaving her personal experiences and reflections with Paulo Freire’s theories, all the while tracking the evolution of her own beliefs about teaching.
I have emerged from this week’s assignment with a tentative grasp of what an autoethnography is and how it might be considered research. No offense to Wall, Grant, and Zeeman, but if I find myself in a position to write an autoethnography, I will look to bell hooks’ work for instruction and inspiration.