Browsing by Subject "Autoethnography"
Now showing 1 - 15 of 15
Results Per Page
Sort Options
Item A principal in transition: an autoethnography(Texas A&M University, 2007-04-25) Dethloff, Carl HenryThis research represents a highly personalized account of the complexities, interpretations, and reflections of a principal in transition from one elementary school to another elementary school in the same district. Using myself as the subject and the researcher in the social context of an elementary school provided the impetus for this self-study. Through an insider's vantage point, I have chronicled and traced the experiences of my own administrative transition using the qualitative methodology of autoethnography. This genre of qualitative research brings the reader closer to the subculture studied through the experiences of the author. While every campus and district has its own unique culture and environment, the introspection and evaluation provided by the methodology of autoethnography greatly facilitates an understanding of the processes of transition. The experiences I have encountered, the problems I face, and the interpretations derived from them will strengthen my own practice as a public school administrator and provide insight into the ever-changing administrative position called the principalship. Data gathering consisted of a reflexive journal, my personal calendar, faculty agendas, staff memos, and reflective analysis. At the completion of the school year common strands, key attributes, and coding of the data served to provide retrospective insights. These research tools were used to capture the experiences of my administrative transition. The results of this study were expressed in a personal narrative that comprises Chapters IV through VI. Chapters I through III present a traditional dissertation model that includes the introduction, review of literature, and research methodology. Chapter VII offers recommendations, a discussion of the findings and concluding remarks.Item Autoethnography of invention(2012-08) Jahnke, Nathan; Still, Brian; Cook, Kelli C.; Dragga, Sam A.Autoethnography of Invention is my firsthand account of the period from December of 2009 through March of 2011, during which I helped invent a new, low-cost eye tracking technology. Eye tracking allows researchers to record where people are looking; it also allows people to move a computer's mouse cursor with their eyes. Unable to afford commercial eye tracking products on the market in early 2010, my partners and I in the Usability Research Laboratory in the Department of English at Texas Tech University set out to create our own eye tracking hardware and software. The technology we developed later went to market as the EyeGuide series of eye tracking products. As a technical communicator, it was my job to translate the already existing work on low-cost eye tracking into a more usable form. As a rhetorician, it was my job to analyze audiences in different contexts and to adjust my arguments accordingly; in particular, I worked with stakeholders inside and outside of my university, department, and usability lab in order to ensure that my work would reach the widest possible audience.Item Autoethnography of Paint Talks: Questioning the beautiful collision between visual communication and fundamentalist christian churches(2008-08) Mereness, Kent Landon; Heuman, Amy N.; Williams, David E.; Gring, Mark A.The purpose of the following thesis is to perform an autoethnographic study of artists in Fundamentalist Christian churches through the lens of Paint Talks—a Christian performance painting ministry. It aims to create conversation among scholars concerning the role of autoethnography, faith, and visual communication in the field of Communication Studies, as well as provide therapy for the Fundamentalist Christian—especially the Fundamentalist Christian artist. The following narrative is personal—in it, I record the events of one Paint Talks performance, one calendar day spent at my grandparent's West Texas farm, and my search for a response to one BIG (Goodall, 2000) question about communication, art, and faith: “What is the role of the artist in the Fundamentalist Christian Church?” I answer this question through a series of smaller questions, namely, “Does Autoethnography choose us?”, “What is the relationship between Fundamentalism, perfectionism, and legalism?”, “Am I being true to myself as an artist and a Christian through Paint Talks?”, and, “Why are Paint Talks accepted in the Fundamentalist Christian church?” Returning to the place where much of my worldview and many of my communicative and artistic skills were formed, journaling through each step of the Paint Talks process (calling, canvas, image, performance, painting), and writing autoethnographically about my experience, I discover an absence concerning tensions of faith in contemporary autoethnographies, record the paralyzing affects of legalism and perfectionism in the life of a Fundamentalist Christian artist, find out that I am usually, but not always, true to myself as an artist and a Christian through Paint Talks, and affirm that Paint Talks performances are accepted in Fundamentalist Christian churches primarily because they speak a clear, Fundamentalist Christian message. Ultimately, and most of all, I discover that the role of the artist in the Fundamentalist Christian Church is to communicate truth, and that the Fundamentalist Christian artist is reaching out for a supportive Christian community. It is important to note, however, that the discoveries of this thesis are not final—they are emergent.Item Examining (my)self: An autoethnographic exploration of cultural identity negotiation(Texas Tech University, 2005-08) Stow, Brandon D.; Heuman, Amy N.; Hughes, Patrick C.; Williams, David E.This thesis is an autoethnographic exploration of my dialectic cultural identity negotiation. Utilizing autoethnographic inquiry through the use of autoethnographic episodic narratives and Martin and Nakayama’s (2004) notion of cultural dialectics, I explore the contradictions that occur between the identities of critical scholar, Christian, and heterosexual white male. This study serves to build upon autoethnographic and cultural identity scholarship, specifically scholarship that interrogates the social, cultural, and political systems of power such that of white heteronormative privilege. I carry out this examination by evocatively sharing my experiences with the hope that readers will be able to know themselves in a deeper manner, as interrogating yourself in this manner is the first step toward true social change (McIntosh, 1988).Item Examining (my)self: An autoethnographic exploration of cultural identity negotiation(2005-08) Stow, Brandon D.; Heuman, Amy N.; Hughes, Patrick C.; Williams, David E.This thesis is an autoethnographic exploration of my dialectic cultural identity negotiation. Utilizing autoethnographic inquiry through the use of autoethnographic episodic narratives and Martin and Nakayama’s (2004) notion of cultural dialectics, I explore the contradictions that occur between the identities of critical scholar, Christian, and heterosexual white male. This study serves to build upon autoethnographic and cultural identity scholarship, specifically scholarship that interrogates the social, cultural, and political systems of power such that of white heteronormative privilege. I carry out this examination by evocatively sharing my experiences with the hope that readers will be able to know themselves in a deeper manner, as interrogating yourself in this manner is the first step toward true social change (McIntosh, 1988).Item From being considered at-risk to becoming resilient: an autoethnography of abuse and poverty(2009-05-15) Mercado-Garza, RosalindaThis qualitative autoethnographic study was the process by which I, a young Latina, was able to evocatively and therapeutically write about the incestual abuse and poverty experienced from age six until the age of 17. It was also the method by which I decided to disclose how I moved from being considered at-risk and became resilient. This study demonstrated the basic tenets of autoethnography and how by overcoming poverty and ending a cycle of abuse, I was able to embrace the spirit of forgiveness. Insight into the discourse of a dysfunctional family is shared, allowing me to offer a message of hope, and shatter stereotypes. The study concludes that autoethnography as a process permits me to tap into new-found autonomy. Autoethnographically, this study represents my life journey, but it can represent the life of many readers who have lived in the United States in impoverished conditions and/or have lived through physical, emotional, verbal and sexual abuse by family members or intimate others. This study legitimized and validated my story as a survivor. Consequently, the plot of the story focuses on the violent acts and conditions, not the people. Focusing on the acts and conditions, while incorporating dialogue permitted me to involve the reader more closely in the story. I leaned on my doctoral studies to expand my understanding of the abuse and poverty I experienced (Holt, 2003). I found that resiliency was central to my life story. Embracing resiliency empowered me to discover new ways of thinking about my life experiences, which included using a salutogenic approach, or a positive model that offered ?alternatives to the deficits-based explanatory models of environmental determinants of health that have dominated the literature? to accept the raw and cruel encounters I was exposed to and turn my thoughts into a healthier way of thinking (Stewart & McWhirter, 2007, p. 490). Tugade and Fredrickson (2004, p. 320) would say that I obtained a psychological resilience to effectively cope and adapt, even though I faced ?loss, hardship, or adversity.? Ultimately, I discovered that resilience is a ?state, a condition and a practice? (Knight, 2007, p. 544).Item From Pain to Peace: An African American Woman Finding Voice in Black Womanist Theology(2014-12-12) Abney, AngelaThis was an autoethnographic study designed to assist me to understand my journey as daughter, mother, wife, teacher, and leader. Autoethnography was used as an examination of the author?s perspective as the researcher, through a detailed examination of African American women in leadership and mothering, as a subject. This study examined the lived experiences of two focus groups compromised of four African American Young mothers and four Older African American mothers. Additionally the study also examined the lived experiences of my father, husband, three aunts, and my three daughters. The objective was to gain an understanding of their perspectives on African American women as mothers and leaders. The data were collected using reflexive journaling, interviews, and family photos. The data were analyzed using Nvivo for transcript analysis where reoccurring themes simulated to allow dominant themes to emerge. The study confirmed findings that 1) African American women as mothers show love in many ways, 2) African American women pass strength on as a legacy, 3) African American women rely on church and God in their leadership, and 4) African American women?s views on education are paramount in the African American community. The most insightful conclusions from the discussions were with the African American women and men were the emergence of my voice in Black Womanist Theology.Item Making sense of the senseless: my autoethnographic journey through grief(Texas Tech University, 2005-08) Wells, Jamie BoyetteThe loss of a loved one is an extremely difficult experience for anyone. Grief research points to isolation and identity shifts as being two of the main problems grievers face. Autoethnography is the method through which researchers use their own experiences to draw connections with culture. This practice is useful with grief research due to the individualistic nature of the experience. The following is my autoethnographic journey through grief. This journey has allowed me to explore grief, my identity shifts, and my feelings of isolation and of guilt. This project has utilized the theoretical constructs of symbolic interaction and autoethnography as forms of inquiry into how we come to make sense of our lives. I drew heavily upon personal journals, academic papers, and old newspaper clippings as field notes in order to construct narratives dealing with the day the Texas A&M bonfire fell, Chad Powell’s death, his funeral, and my experiences with identity negotiation, isolation and guilt over the past five years.Item Making sense of the senseless: My autoethnographic journey through grief(2005-08) Wells, Jamie Boyette; Heuman, Amy N.; Hughes, Patrick C.; Williams, David E.The loss of a loved one is an extremely difficult experience for anyone. Grief research points to isolation and identity shifts as being two of the main problems grievers face. Autoethnography is the method through which researchers use their own experiences to draw connections with culture. This practice is useful with grief research due to the individualistic nature of the experience. The following is my autoethnographic journey through grief. This journey has allowed me to explore grief, my identity shifts, and my feelings of isolation and of guilt. This project has utilized the theoretical constructs of symbolic interaction and autoethnography as forms of inquiry into how we come to make sense of our lives. I drew heavily upon personal journals, academic papers, and old newspaper clippings as field notes in order to construct narratives dealing with the day the Texas A&M bonfire fell, Chad Powell’s death, his funeral, and my experiences with identity negotiation, isolation and guilt over the past five years.Item My Chicano education : the importance of edgewalkers to the field of art education.(2013-08) Smith, Cassie Lynn; Bolin, Paul Erik, 1954-This thesis uses autoethnographic research of the Mexican American art community in Austin, Texas to demonstrate how edgewalkers, people to move between multiple cultural worlds yet retain their own identity, become informal art educators through the process of transculturation. The work describes this cyclical and on-going process that includes curiosity, knowledge gathering, and awareness of self and others and the summation of these elements, which leads to transculturation. For this research, four informal art educators practicing in Austin were interviewed. Each of the collaborators practices art in different media including visual art, curating of exhibitions, performance, and graphic design. The descriptions and analysis of the researcher’s experiences along with those of the informal art educators reveal a third landscape, or an alternative space and identity, where multiple cultural worlds overlap into bicultural, bilingual and/or biconceptual environments. This thesis demonstrates how informal art education, made possible through transcultural experiences, is an effective tool in art education and culturally responsive instruction.Item Pretty in ink: An autoethnographic study of women's tattoos and southern feminism(2009-05) Ellis, Audra N.; Williams, David E.; Hughes, Patrick C.; Heuman, Amy N.This study utilizes autoethnography to tell the author's personal tattoo stories. These stories are then decompressed and analyzed for a more in-depth look at how the tattoos portray Southern feminism ideals. The designs as well as the tattoo experience are explored to answer the questions, how do my tattoos as self expression illustrate Southern Feminism? and how do the designs I have chosen express Southern feminist ideals?Item Radical possibilities : anti-racist performance / practice in 900 Gallons(2012-05) Gurgel, Nicole Leigh; Parédez, Deborah, 1970-; Bonin-Rodriguez, Paul; Anderson, Charles O.This thesis centers around my autoethnographic performance 900 Gallons; it explores the importance of re-membering oppressive family histories and white supremacist legacies in particular. First, I explore the theoretical frame that whiteness studies offers this project, considering the ways in which performance can disrupt hegemonic whiteness, with specific attention to white invisibility, cultural appropriation and supremacy. Next, I discuss the project’s primary methodologies: performance autoethnography and queer genealogy. Performance autoethnography, I argue, illuminates the discursive potential of privileging both critical distance and critical intimacy. Queer genealogy foregrounds the importance of historiographical descent as well as dissent. Together, these methods reveal the resistant possibilities of embodied scholarship. Finally, I investigate the risks and possibilities of re-performing oppressive histories, arguing that when these narratives are performed with a critical difference, they can create radical possibilities. The Appendix includes the complete 900 Gallons script, as it was performed at the University of Texas on November 3 and 4, 2011.Item The Art of Faking A Smile: A Layered Account of Mental Illness And/In RelatingCollins, Devin Bryce; Bolen, Derek M; Battaglia, Adria; Madero, Flor Leos; Gates, Julie DIn this thesis, I desire to give a relational account of my mental illness by exploring memories where I recall discovering symptoms and attempting to reach out for help. I inquire into how mental illness affects those around me and how others affect my mental illness. I vulnerably navigate the social interactions in which I have been silenced and silenced others. These moments are important spaces to consider engaging the discourse through efforts of interrogating stigma. By opening my “self” and “body” to others, I construct a space where mental illness is conceived of as a relational accomplishment. As stories of mental illness emerge from isolated experiences toward social ones, silenced voices are able to speak more loudly within a community of people who see themselves through/within each other.Item Witnessing what we could carry : a critical reflection on performing Japanese American collective memory(2011-05) Masumoto, Nikiko Rose; Parédez, Deborah, 1970-; Canning, CharlotteIn the late 1970's Japanese Americans began organizing to demand redress from the United States government in both symbolic and material form; they asked for an apology and reparations. In 1981 a Congressional commission, the Commission on Wartime Relocation and Internment of Civilians (CWRIC), was formed to investigate Japanese American Internment and give recommendations to Congress for further actions. The Commission held public hearings in Los Angeles, California and 9 other cities across the United States. More than 150 individuals gave testimony at the Los Angeles hearings alone. Many were Japanese Americans who had never spoken publicly about their experiences. On March 8, 2011, I performed a solo performance entitled What We Could Carry that wove together text and historical narratives from the archives of the Los Angeles redress hearings with auto-ethnographic interpretations of Japanese American memory. This written thesis is a reflection on the methods, theories, and implications of my performance. I locate my performance as scholarship within performance studies and place my work in conversation with other scholars such as Joseph Roach. In Chapter One I argue that Roach’s concept of surrogation can be extended to include embodied witnessing as a constitutive role in performing collective memory. In Chapter Two I document and analyze my research and creative processes as an embodied experience. Lastly, in Chapter Three I consider both successes and failures of my solo performance.Item You are Hereby Called: An Ethnographic Study of Mormon Missionaries(2014-07-08) Pepper, Kevin PhillipThe purpose of this dissertation is to provide an initial examination into Mormon missionaries from an anthropological, and ethnographic, perspective. Through the use of autoethnography, I provide an emic understanding into this parallel culture inside mainstream Mormonism. Employing surveys and personal interviews with former Mormon missionaries, I seek to more fully develop the understanding of the formation of Mormon missionary identity, how Mormons see their missionary service as a life event, and the use of folklore by Mormon missionaries to adapt the Gospel message to new cultures. The usual demographic indicators?age, sex, ethnicity, or occupation?had no correlation to Mormon missionary identity or how the mission experience is viewed as a life event. However, age was a correlative factor in what type of challenge?cultural or mission?was the most difficult for Mormon missionaries to overcome during their service; the older a returned missionary was the more likely they were to choose a cultural challenge as the most significant problem inside their missionary service. The trainer/first companion is the most influential person in establishing a Mormon missionaries? identity and contributing to their cultural understanding. Contrary to my expectations about missionaries who serve in their native cultures, the mission president is not the most influential person in forming Mormon missionary identity. The least influential persons on the development of Mormon missionary identity were the district/zone leaders. In regards to a life event, former Mormon missionaries did conceptualize their missionary experiences as self-contained time. While aspects of a rite of passage/rite of social intensification were present in the answers missionaries gave, the use of terms that denote the mission as being a completely separate place (bubble, missionary world, dream, different life, etc.) permeated my informant?s responses. Mormon missionaries do not use knowledge of folklore/folk culture to tailor their Gospel message to the cultures they serve in. However, missions that contain areas which are extremely rural or densely urban found missionaries trying new folklore approaches and adapting the message to the people around them suggesting that population density, not culture, drives the incorporation of folklore into missionaries? teaching techniques.