Podcasts about autoethnography

*Note: This is the Free Content version of my interview with Veronica French. To access the entire episode, please consider becoming a Tier 2 'Groves of Orpheus' member on Patreon, or you can purchase this episode for a one-time fee. My guest this month is Veronica French. Veronica has an MA in Religious Studies from the University of Erfurt, Germany. She specializes in the study of modern shamanism, anthropology of religion and gender studies. Her master's thesis explored how modern shamans living in Germany define a “shaman way” and their turning point or crisis, which informs their “shamanic journey.” Her undergraduate work was in medical anthropology with a focus on shamanic techniques and Chinese 5 Element, in which she explored the scholar/practitioner position. She presented previously at the 8th Biannual Conference of the European Society for the Study of Western Esotericism (ESSWE) with the paper “Performative Strategies of Creative Esotericism in 19th Century Jewish Communities” (Cork, Ireland, 2022); XXXI International Summer School on Religion Women and Religions with the paper “Modern Shamanism, Empowerment and Green Religion: Contemporary Shamanic Practice in Germany” (San Gimignano, Italy, 2024); and the International Theosophical History Conference 2024 with the paper “Modern Shamanism, Theosophy and Ecological Spirituality: Connecting Nature Spiritualities” (Ascona, Switzerland, 2024). Veronica also presented at three seminars at the University of Erfurt: “Initial Shamanic Interviews” University of Erfurt, Master's Thesis Colloquium (2023); “Green Religion and Indigeneity in Popular Media,”University of Erfurt, Green Religion? Answers to Climate Change from the Perspective of Religious Studies (2023); and “Ethnographic Work of Shamanic Practice in Eastern Germany,” University of Erfurt, Master's Writing Seminar (2023).In this discussion, Veronica shares her background and inspiration for her research into modern shamanism. We talk a bit about the terms shamanism and animism, as these are somewhat contested within academia, and Veronica shares how she is using these terms in her work. She explains what questions she was asking at the outset of her project, and also the surprising additions that arose once she started interviewing her participants. Veronica also notes the interesting data that she gathered regarding topics such as gender, identity, “lived religion,” and ecology. As Veronica has her own experience within the concept known as a the holistic milieu (referring to a broad and diverse spiritual landscape that encompasses various New Age and alternative spiritual practices; often contrasted with traditional religious institutions, as it focuses on personal spirituality, self-development, and holistic well-being rather than formal doctrines or organized worship), she found she was able to relate well to the experiences of her participants, and this aspect has led her to consider continuing her research using the method known as autoethnography. This is a qualitative research method that combines autobiographical storytelling with ethnographic analysis. It allows researchers to use their personal experiences to explore and critique cultural beliefs, practices, and social phenomena. Veronica talks about other scholars in the field who have been using this method, and how it is becoming more accepted within academia. If anyone has any questions or comments for Veronica, please post them here or contact me via email and I can pass these on to her. She welcomes further feedback and discussion! Veronica was also very kind to share some references for futher reading; please see this below. PROGRAM NOTESReferences:Olivia Cejan: "Arts and Crafts Divine" is her dissertation utilizing autoethnography and pedagogy to write about a secret society group. Talk at Copenhagen Conference:https://www.youtube.com/watch?v=4g2qvGcy5pY&t=524sCorrine Sombrun: -Her institute: https://trancescience.org/https://www.youtube.com/watch?v=4oDs10hUy6ETrailer to her movie; English subtitlesTed Talk:English subtitleshttps://www.youtube.com/watch?v=Ym0kIECFi0Uhttps://amara.org/videos/Tcvokh51yb2Y/en/1543652/?tab=revisionsAnother interview with English (Google)https://www.youtube.com/watch?v=Syy4MTHAfF4 Alice Ahern: Phd Cork Ireland, studying shamanism and pop culture:https://www.youtube.com/watch?v=OCCeV7MLtFcYoutube talk:  "The Reclamation of Feminine Wisdom in the Irish Neo-Shamanic Milieu" Traditional Religions view on Nature Religions:https://fore.yale.edu/Event-Listings/Religions-World-and-Ecology-Conference-Series/Religions-World-and-Ecology-Archivehttps://fore.yale.edu/sites/default/files/files/annual_review_environment.pdfBibliography :Eliade, Mircea. Shamanism: Archaic Techniques of Ecstasy. Princeton, N.J: Princeton University Press, 1972.Harner, Michael J. The Way of the Shaman. 10th anniversary ed. San Francisco: Harper & Row, 1990.Harvey, Graham. Animism: Respecting the Living World. Kent Town: Wakefield Press, 2005.Harvey, Graham. Shamanism: A Reader. London: Routledge, 2003.Jenkins, Willis. u.a: “Religion and Climate Change”, Annual Review of Environment and Resources 2018 (43), 85-108.Kaza, Stephanie. “The Greening of Buddhism: Promise and Perils”, in: Oxford Handbook of Religion and Ecology, Oxford 2006, 184-220.Kraft, S, T Fonneland, and J Lewis. Nordic Neoshamanisms. New York: Palgrave Macmillan, 2015. Nordic Neoshamanisms | SpringerLinkLaack, Isabel (2020) “The New Animism and Its Challenges to the Study of Religion”, Method and Theory in the Study of Religion, 1-33.Lewis, I.M., Ecstatic Religion | A Study of Shamanism and Spirit Possession | I.M.McGuire, Meredith B. Lived religion: Faith and practice in everyday life. Oxford University Press, 2008.Puca, Angela. Italian Witchcraft and Shamanism: The Tradition of Segnature, Indigenous and Trans-Cultural Shamanic Traditions in Italy. Leiden; Brill, 2024.Saler, Benson. Conceptualizing Religion: Immanent Anthropologists, Transcendent Natives, and Unbounded Categories. New York: Berghahn Books, 2000.Shelton, Dinah (2015): “Nature as a legal person”. In: Vertigo (Hors-série 22).DOI: 10.4000/vertigo.16188.Taylor, Bron Raymond. Dark Green Religion: Nature Spirituality and the Planetary Future. Berkeley: University of California Press, 2010. Dark Green Religion – Professor Bron TaylorZnamenski, Andrei A., The Beauty of the Primitive: Shamanism and Western Imagination | Oxford Academic Music and Editing: Daniel P. SheaEnd Production: Stephanie Shea 

In this episode I speak with Heath, a recently graduated social worker who has been studying the last six years and is currently working in the child protection space in the NGO sector. He has also completed a five-year internship in counselling whilst studying and now also works in private practice as a social worker. Heath has a strong passion for critical social work practice and strives for innovative change within the human services sector.Links to resources mentioned in this week's episode:Barnardo's Family Connect and Support program - https://www.barnardos.org.au/wp-content/uploads/2021/06/FCS_21_89491_FCS-brochure.pdfMacquarie Cottage Counselling Services - https://www.macquariecottagecounsellingservicesinc.net/meet-our-clinical-team/Reimagining Narrative Therapy Through Practice Stories and Autoethnography - https://www.routledge.com/Reimagining-Narrative-Therapy-Through-Practice-Stories-and-Autoethnography/Heath-Carlson-Epston/p/book/9781032128658#:~:text=Reimagining%20Narrative%20Therapy%20Through%20Practice%20Stories%20and%20Autoethnography,contemporary%20narrative%20therapy%2C%20based%20in%20autoethnography%20and%20storytellingDCJ's TEI program - https://dcj.nsw.gov.au/service-providers/deliver-services-to-children-and-families/targeted-earlier-intervention-program/tei-program.htmlPESI training - https://www.pesi.com.au/National Hearing Voices Network - https://www.hearing-voices.org/#contentNarrative Means to Therapeutic Ends - https://www.goodreads.com/book/show/726292.Narrative_Means_to_Therapeutic_EndsDr Mark Cross - https://www.drmarkx.com/Changing Minds: The Inside Story - https://iview.abc.net.au/show/changing-minds-the-inside-storyPower Threat Meaning Framework - https://www.bps.org.uk/member-networks/division-clinical-psychology/power-threat-meaning-frameworkOpen Dialogue Centre - https://opendialoguecentre.org.au/Gabor Maté - https://drgabormate.com/A Therapeutic Treasure Box for Working with Children and Adolescents with Developmental Trauma - https://www.booktopia.com.au/a-therapeutic-treasure-box-for-working-with-children-and-adolescents-with-developmental-trauma-dr-karen-treisman/book/9781785922633.htmlAping Mankind - https://www.routledge.com/Aping-Mankind/Tallis/p/book/9781138640320Invitations to responsibility: the therapeutic engagement of men who are violent and abusive - https://catalogue.nla.gov.au/catalog/1797499This episode's transcript can be viewed here: https://docs.google.com/document/d/1snKAEum6R64hrjc4ffU0wZKi8trGjq6K2e7HyXbEhis/edit?usp=sharingThanks to Kevin Macleod of incompetech.com for our theme music.

(Part 2 of 2. Part 1 here)Being AuDHD + gifted is being an outlier of outliers. I'd guess most of us feel like aliens.And even when we start to understand the shape of our experiences, it can feel overwhelming to even begin to order our understanding in a satisfying way. (Autoethnography, anyone?)Our depth and intensity needs can be quite challenging to meet, especially if we have lower physiological capacity due to trauma/CPTSD, and other intersectional identities that are often marginalized/mistreated.Mentioned in episode: 1. Some giftedness models:Rainforest mindRuf's 5 levelsInterGifted & HEPG"Dabrowski's Theory and Existential Depression in Gifted Children and Adults"2. Living With Intensity book*3. Neurocomplexity & PDA as existential intelligence4. Autism/ADHD/Gifted Venn Diagram5. Overexcitabilities & being "too much"6. Ember Green's quick IQ doesn't exist overview + Aspie Supremacy deep dive (p.s. this video is 2 hrs long and made me cry a LOT bc of historical horrors... still worth it if/when you have the spoons)Resources:Transcript DocEmail Newsletter: Nothing Wrong With UsLike Your Brain community space (Patreon)*affiliate link Hosted on Acast. See acast.com/privacy for more information.

Being AuDHD + gifted is being an outlier of outliers. I'd guess most of us feel like aliens. And even when we start to understand the shape of our experiences, it can feel overwhelming to even begin to order our understanding in a satisfying way. (Autoethnography, anyone?)Our depth and intensity needs can be quite challenging to meet, especially if we have lower physiological capacity due to trauma/CPTSD, and other intersectional identities that are often marginalized/mistreated.This became part one of two!Mentioned in episode: 1. Some giftedness models: Rainforest mindRuf's 5 levelsInterGifted & HEPG2. Neurocomplexity & PDA as existential intelligence3. Autism/ADHD/Gifted Venn Diagram4. Overexcitabilities & being "too much"5. Ember Green's quick IQ doesn't exist overview + Aspie Supremacy deep dive (p.s. this video is 2 hrs long and made me cry a LOT bc of historical horrors... still worth it if/when you have the spoons)Resources:Transcript DocEmail Newsletter: Nothing Wrong With UsLike Your Brain community space (Patreon) Hosted on Acast. See acast.com/privacy for more information.

In episode 72, Chris and Emma talked with Dr. Lil Jedynak—a memoir writing coach, multi-potential creative, and gifted adult—who helps people tell their life stories through the lens of autoethnography.Lil shares her journey of self-discovery, from uncovering her giftedness at 60 to finding new frameworks for understanding her life, such as Dąbrowski's Theory of Positive Disintegration. We explore how writing became a tool for her healing, integration, and personal growth and how she now guides others on their own storytelling paths.We dive into:* How early experiences of invisibility, perfectionism, and cultural expectations shaped Lil's understanding of her giftedness.* The role of autoethnography in making sense of one's life story and deepening self-awareness.* The interplay between tall poppy syndrome, perfectionism, and the fear of failure.* The power of embracing past struggles as part of personal development.* How creativity, intuition, and personal reflection help gifted individuals integrate their complex identities.* Alternative ways to process and express self-discovery beyond writing.This conversation is full of insight into the lived experience of positive disintegration and how we can turn our personal narratives into sources of strength. Whether you love to write or prefer other forms of self-expression, there are many ways to make meaning of your story. Join us for an inspiring discussion that celebrates authenticity, creativity, and the art of storytelling.Resources from this episode* Website: drlilconsults.com* Substack: Lil's Substack* Lil's session from DC2024 on YouTube: Fame and FragilityJoin us at the 2025 International Symposium on Autoethnography and NarrativePeople mentioned:Lotte van Lith — A Lot of Complexity & Episode 9 Jennifer Harvey Sallin — InterGifted & Episode 23Sheldon Gay — I Must Be BUG'N Pod & Episode 63Books mentioned:* Living with Intensity – Susan Daniels & Michael M. Piechowski* Personality Shaping Through Positive Disintegration – Kazimierz Dabrowski* Bright Adults: Uniqueness & Belonging Across the Lifespan – Ellen Fiedler* Writing as a Way of Healing – Louise DeSalvoConnect with us* Positive Disintegration on Substack* Visit the Dabrowski Center website* Facebook* Instagram* The Positive Disintegration YouTube Channel* Adults with Overexcitabilities group on Facebook* The Tragic Gift blog by Emma* Email us at positivedisintegration.pod@gmail.com* Please consider donating to the Dabrowski Center, a 501(c)(3) nonprofit.* Find Positive Disintegration MerchIf you enjoyed this episode on Apple or Spotify, please remember to click on the stars and leave a rating or write a review. Thank you! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.positivedisintegration.org/subscribe

In episode 66, Chris and Emma celebrated the podcast's third birthday! We reflect on our highlights, challenges, and lessons over the last year.One of the most rewarding aspects of our podcast journey has been the incredible community we've built around the theory of positive disintegration. The relationships we've formed—both with each other and with our listeners—have been instrumental in our development. We've witnessed the transformation of individuals within our community, and it's a reminder of how vital connection is in our personal and professional lives.We touch on letting go of perfectionism. We both know that growth is an ongoing process, and it's okay not to have everything figured out. We share our experiences navigating challenges and how they've pushed us to rethink our values and boundaries. This journey of self-discovery is not linear, and embracing the messiness of life as we continue to evolve is essential.Our conversation also delves into the complexities of values and how they can clash, especially in today's polarized world. We explore how different perspectives can lead to misunderstandings and the importance of recognizing that our values may manifest differently in our actions. This insight fosters empathy and understanding in personal relationships and broader societal contexts.Links from this episodeOur previous birthday episodes from year 1 (Ep. 20, Values) and year 2 (Ep. 46). Episode 34, Mental health Awareness was mentionedEmma's post Visualisation, Sel-Therapy, and the Shadow Beast Chris's post Making Friends and Building CommunitySome of the highlights mentioned from our last year* Episode 47, Harry Potter and the Path of Disintegration with Katy McDaniel and Emily Strand* Episode 48, Piechowski's Insights on Positive Disintegration with Michael M. Piechowski* Episode 50, Giftedness and Personality with Deborah Ruf* Episode 52: Voice as a Mirror of Inner States with Laura Stavinoha* Episode 54: Navigating the Tides of Change, from Gift-a-Palooza 2024* Episode 55: Gifted Intersections and Transformation with Kaitlin Smith* Episode 56: Autoethnography for Personal Growth* Episode 57: Nurturing Giftedness and Overexcitabilities in the Classroom with Summer Cowick* Episode 58: Building Better Social Worlds with Theory with Sergej van Middendorp and Abbie VanMeter* Episode 60: Dabrowski 101, An Introduction to the Theory of Positive Disintegration* Episode 61: The Power of Professional Identity with Sarabeth Berk Bickerton* Episode 62: Discovering Your Inner Compass, our DC2024 workshop* Episode 63 Diverse Voices and Gifted Belonging with Sheldon GayVideos from the 2024 Dabrowski Congress are available for $15 here. Connect with usPositive Disintegration on SubstackVisit the Dabrowski Center websiteFacebookInstagramThe Positive Disintegration YouTube ChannelAdults with Overexcitabilities group on FacebookThe Tragic Gift blog by EmmaEmail us at positivedisintegration.pod@gmail.comPlease consider supporting the podcast to help fund this work through the Dabrowski Center, a 501(c)(3) nonprofit organization.Find Positive Disintegration MerchIf you enjoyed this episode on Apple or Spotify, please remember to click on the stars and leave a rating or write a review. Thank you! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.positivedisintegration.org/subscribe

It's our 300th episode and this conversation with Maegan Parker Brooks, PhD, is the perfect one to honor that milestone. Maegan is an Associate Professor at Willamette University and a volunteer at Dougy Center where she facilitates a peer grief support group for adult caregivers of teens who are grieving. Maegan is also a daughter and sister, grieving the deaths of her father, her sister Emily, and her mother. In this conversation we talk about grief and estranged relationships, relationships impacted by substance use, non-death losses, memorialization during the pandemic, and all the ways we talk to one another - and ourselves - about that grief.  Maegan Parker Brooks, PhD is an Associate Professor and Chair of the Civic Communication & Media Department at Willamette University. At Willamette, Maegan teaches courses in Death and Grief Communication and facilitates the Diversity of Loss grief support group. Beyond Willamette, Maegan co-facilitates a group for adult caregivers of grieving teens at The Dougy Center and she recently earned a certificate in Arts-Assisted Grief Therapy at the Portland Institute for Loss & Transition.    Related Articles: Brooks, Maegan P. "Listening to Grief." Willamette., 1 Feb. 2024, pp. 20-21.  Brooks, Maegan P. “Listening to Layers of Loss.” Journal of Autoethnography, 4, 2 (2023): 174-192.   Want to help us celebrate our 300th episode? Be sure to follow the show and give us a rating/review on whatever platform you use to listen!   Grief Out Loud®  is a production of Dougy Center, The National Grief Center for Children & Families.

This month's guest is Dr. Phil Legard. Phil is senior lecturer in music production at Leeds Beckett University. His research interests lie at the intersection of esotericism, music, and politics. His doctoral work explored autoethnography as a research method for esotericism studies, from which he developed a theory of ‘creative seekership'. With Dr. Alexander Cummins, he is co-author of An Excellent Booke of the Arte of Magicke (Scarlet Imprint 2020), which transcribes and analyses the 16th-century grimoire and magical record of Sir Humphrey Gilbert. He is also the author of various popular and academic articles on esotericism, magick, and creativity. He is one-half of the musical duo Hawthonn, who currently have two LP releases on Brooklyn's Ba Da Bing records.In this interview, Phil talks about the tricky area of methodology when it comes to scholars who are also magickal practitioners, and the reasons why he chose autoethnography as his primary research method. He also explains the background of the term and how the method has developed from a narrative-only approach to one where analysis is also utilized. Phil then talks about some important points and insights that arose while he was doing field recordings, and more about his developmental process as a magickal practitioner throughout the years as a “creative seeker”, which relates to how paths of practice develop as a consequence of experience and appraisals of those experiences. This also includes identity construction and performance, and how experiences shape one's sense of identity.Note: The full interview with Phil is available on Patreon, with a 7-day free trial, should you be interested. If you enjoy my content and would like to support my work, please consider checking out my Patreon page (as there is much more content to come over there) and consider subscribing. Rejected Religion | Illuminating the Obscure | PatreonPROGRAM NOTESDr. Phil LegardThe Occultural Orpheus: Exploring Creative Seekership through Analytic Autoethnography (leedsbeckett.ac.uk)(99+) Phil Legard | Leeds Beckett University - Academia.edu(99+) Imaginative Listening and Porous Practices: Expanding the Boundaries of Esoteric Musicology | Phil Legard - Academia.edu(99+) Inner-Sense and Experience: Drone Music, Esotericism and the Hieroeidetic Field | Phil Legard - Academia.edu(99+) The Bright Sound Behind the Sound: Real-World Music, Symbolic Discourse and the Foregrounding of Imagination | Phil Legard - Academia.eduMusic | Hawthonn (bandcamp.com)

In episode 57, Chris and Emma talked with Summer Cowick, an educator with over 15 years of classroom experience specializing in gifted education in Kansas City. Through her coaching organization, Brilliant And Then Some, Summer strives to empower gifted and talented children and their families, guiding them through individual circumstances to unlock their full potential and achieve lasting happiness. For educators and parents, this episode offers practical insights and strategies for supporting overexcitable and gifted students. This is the first time we explicitly address the issue of overexcitability in the classroom. We discussed the impact of Dabrowski's theory in educational settings, and how understanding overexcitabilities can transform teaching and learning experiences.Our discussion covered a wide range of topics, from applying Dabrowski's theory in the classroom to understanding giftedness beyond the stereotypical traits and the crucial role authenticity plays in education. Summer shared some challenges and strategies for recognizing and nurturing giftedness in students from diverse racial and socio-economic backgrounds. We talk about the crucial role of authenticity for both students and teachers, including how it influences educational outcomes and personal development.We all shared personal anecdotes about giftedness and overexcitabilities at school. We hope this conversation will help illuminate the complexities of navigating education, including the challenges of sensory overloads, and maintaining personal autonomy and authenticity in overwhelming environments. Summer's experiences and insights remind us of the power of understanding and leveraging psychological theories like Dabrowski's to enhance educational practices and support students' unique needs. Whether you are a teacher, parent, or someone interested in the psychology of education, this episode provides valuable perspectives on making education a more inclusive and transformative experience.Make sure you listen to the end so you can enjoy our hilarious outtakes!Resources from this episodeBrilliant and Then Some (Summer's website)2024 Dabrowski Congress info page. Summer's session is “The Real Deal—OEs in the Classroom.” Click here to register.“Mellow Out,” They say. If I Only Could: Intensities and Sensitivities of the Young and Bright” by Michael M. PiechowskiLiving with Intensity by Susan Daniels and Michael M. Piechowski (Eds.)Sneaky Stimming video by EmmaEpisode 56: Autoethnography for Personal GrowthMental Floss article: When Tipper Gore Took On 80s Rock MusicConnect with usPositive Disintegration on SubstackVisit the Dabrowski Center websiteFacebookInstagramThe Positive Disintegration YouTube ChannelAdults with Overexcitabilities group on FacebookThe Tragic Gift blog by EmmaEmail us at positivedisintegration.pod@gmail.comPlease consider supporting the podcast to help fund this work through the Dabrowski Center, a 501(c)(3) nonprofit organization.Find Positive Disintegration MerchIf you enjoyed this episode on Apple or Spotify, please remember to click on the stars and leave a rating or write a review. Thank you! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.positivedisintegration.org/subscribe

In episode 56, Chris and Emma discussed autoethnography as a research method, and powerful tool for autopsychotherapy and transformation. Chris described autoethnography as a method for delving into one's life (usually through writing about it), not as an isolated individual but within the broader context of social and cultural influences. This method allows you to understand yourself within systems, considering factors like race, gender, class, privilege, oppression, and trauma.Emma and Chris emphasized the value of gaining insights into your past experiences and behaviors. You can identify turning points and epiphanies, leading to a deeper understanding of yourself. By reflecting on personal history, you uncover patterns, traumas, and societal influences that have shaped your identity. This method also allows you to view your life through the lens of positive disintegration, and identify dynamisms, overexcitabilities and moments of disintegration.Chris shared this quote from Christopher Poulos's Essentials of Autoethnography:“The deep emotional introspection associated with this form of academic writing comes with inherent vulnerability and exposure to the judgment of others, along with the possibility of opening up old trauma, stirring up painful memories, digging into taboo subjects, or sparking grief or other deep emotions.” We discussed our different approaches to this work because the method can be tailored to suit individual preferences and comfort levels. While Chris delves deep into coding journal entries and conducting in-depth research, Emma mentions more accessible approaches like writing about past experiences, talking to others, or reviewing your past social media posts.By utilizing different mediums for self-expression (like art, or video recordings), you can explore personal narratives in diverse ways, uncovering hidden emotions, patterns, and perspectives that may not be apparent through traditional writing alone. Emma shared how she found watching herself in a video discussing her feelings to be enlightening, and that seeing facial expressions and body language helped her understand her emotions better. Chris mentioned the importance of being prepared for the emotional impact of autoethnography. They discussed the need for space, time, and self-care to process the unearthed traumas and painful memories. The process may involve re-traumatizing yourself to some extent, but it can also lead to healing and self-compassion. This multi-dimensional approach allows for a more comprehensive exploration of identity, experiences, and relationships, ultimately leading to a deeper understanding of yourself and your place in the world.Resources from this episodeThe Primary Importance of the Inner Experience of Giftedness, a paper Chris wrote based on the work they described from 2014. Interesting Quotes, Vol. 10 on autoethnographyEssentials of Autoethnography by Christopher N. PoulosConnect with usPositive Disintegration on SubstackVisit the Dabrowski Center websiteFacebookInstagramThe Positive Disintegration YouTube ChannelAdults with Overexcitabilities group on FacebookThe Tragic Gift blog by EmmaEmail us at positivedisintegration.pod@gmail.comPlease consider supporting the podcast to help fund this work through the Dabrowski Center, a 501(c)(3) nonprofit organization.Find Positive Disintegration MerchIf you enjoyed this episode on Apple or Spotify, please remember to click on the stars and leave a rating or write a review. Thank you! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.positivedisintegration.org/subscribe

What's the episode about? In this episode, hear M.F. (Mike) Alvarez on suicide, mental health and illness, autoethnography, fine art, reflexive writing, creative writing, interdisciplinarity and biases in the academy  Who is M.F. Alvarez?  M. F.  (Mike) Alvarez is Assistant Professor of Communication at the University of New Hampshire in Durham, USA. He is the author of two books: The Paradox of Suicide and Creativity (Lexington Books, 2020), and Unraveling: An Autoethnography of Suicide and Renewal (Routledge, 2023). He is also lead author of A Plague for Our Time: Dying and Death in the Age of COVID-19 (McFarland, forthcoming), and lead editor of Suicide in Popular Media and Culture (Bristol UP, in progress). Dr. Alvarez is a founding member of the National Communication Association's Death and Dying Division. He teaches courses in mental health communication, end of life communication, film and media studies, and autoethnography. How do I cite the episode in my research and reading lists? To cite this episode, you can use the following citation: Alvarez. M. F. (2024) Interview on The Death Studies Podcast hosted by Michael-Fox, B. and Visser, R. Published 1 April 2024. Available at: www.thedeathstudiespodcast.com, DOI: 10.6084/m9.figshare.25516474 What next? Check out more episodes or find out more about the hosts! Got a question? Get in touch. --- Send in a voice message: https://podcasters.spotify.com/pod/show/thedeathstudiespodcast/message

This bonus content is a reading from Platypus, the CASTAC Blog. The full post by Madhura Rao can be read at https://blog.castac.org/2023/11/belly-versus-bin-how-digital-autoethnography-brought-me-back-from-the-brink-of-disordered-eating/. About the post: I had become adept at ignoring rancid smells and increasingly comfortable with cutting off mouldy bits before consuming a visibly deteriorating product. These developments concerned me but not enough to pause and reflect. If food was going in my belly, it was staying out of the bin and that was a good thing.

Saiyyidah Zaidi and Eric Stoddart talk about autoethnography - one of the research methods sometimes used in practical theology. 2 November 2023.Resources:'Invitation to Research in Practical Theology' by Zoë Bennett, Elaine Graham, Stephen Pattison, Heather Walton. Published by Routledge in 2018. https://www.routledge.com/Invitation-to-Research-in-Practical-Theology/Bennett-Graham-Pattison-Walton/p/book/9781138478565# 'Ethics in Autoethnography and Collaborative Autoethnography' by Judith C. Lapadat in the journal  'Qualitative Inquiry' vol 23, issue 8, 2017. https://journals.sagepub.com/doi/10.1177/1077800417704462

In this episode we talk with Dr Travis Heath and discuss the book “Reimagining Narrative Therapy Through Practice Stories and Autoethnography by Travis Heath, Tom Carlson and David Epston.The heart of the book is a re embracing of the spirits of narrative practice through the teaching and learning of this approach. Travis invites us to explore the essence of the model through autoethnography, practice & teaching stories It's a deep dive into the core of its inventive origins from dedicated practitioners.Travis is a licensed psychologist and is an Associate Professor at San Diego State University, where he serves as Chair of the Department of Counseling & School Psychology. Past work he's been involved with looked at shifting from a multicultural approach to counseling to one of cultural democracy that invites people to heal in mediums that are culturally near. His most recent work involves incorporating the work of Black abolitionist scholars into psychotherapy, community healing, and uprising. His writing has focused on the use of rap music in narrative therapy, working with persons entangled in the criminal injustice system in ways that maintain their dignity, narrative practice stories as pedagogy, a co-created questioning practice called reunion questions, and community healing strategies. He is co-author, with David Epston and Tom Carlson, of the first book on Contemporary Narrative Therapy released in June 2022 entitled, “Reimagining Narrative Therapy Through Practice Stories and Autoethnography.” The book is part of the “Writing Lives” series with Routledge publishing. Travis has been fortunate to facilitate workshops and speak in Australia, Canada, Denmark, Hong Kong, India, Italy, New Zealand, Norway, the United Kingdom, and the United States.

On this week's episode, Francine sits down with Linna Chhun, Assistant Professor of American Studies at University of Texas - Austin, to unpack her first book manuscript Walking with the Ghost that analyzes memories of the Cambodian Genocide (1975-79) through the lens of personal and familial narratives. Join us for a thrilling conversation on autoethnographies, trauma, militarism, life as a graduate student, and hilarious dog stories! Lightning Round: 02:50 Research and lecture summary: 11:55 Advice for researchers and recommendations: 42:10 Dr. Chhun's Top Recommendations: A Nail the Evening Hangs On by Monica Sok (link) Ghost Face by Greg Santos (link) Afterparties: Stories by  Anthony Veasna So (link)   The music on the podcast is from "Me and Some Friends", a musical project by a group of friends at Cornell, to experiment with how the beautiful timbres of Gamelan music can meld with hypnotic guitar parts to create a contemplative and unique experience. Check them out here. 

This episode is based on a video conference in which music education students from Lübeck talk to David Lines, Associate Professor of Music Education and Associate Dean of Curriculum at the University of Auckland, Waipapa Taumata Rau, New Zealand. The group discusses concepts and ideas that underpin his paper “A Piano Mismatch: Passion, dreams and a good boy.“ He shares parts of his autoethnographic research and explains why he decided to choose autoethnography as a research tool in music education. The group discusses these questions: Why do young people feel the need to be “a good boy“ or “a good girl“? How can we deal with the concept of “hard work“ in music in a positive way? What is problematic about oppositions that are often created when people talk about different musical styles such as “classical,“ “jazz“ or “popular music“? How can we empower our students to improvise?

Jonathan interviews Skye Playsted - teacher & course coordinator at the University of Queensland. Read the chapter here LinkedIn Wordpress ResearchGate Tesol in Context Mind Brain Ed Think Tanks Contacts: JonathanShachter@gmail.com, LostInCitations@gmail.com

About This Episode In this episode of Stories Found, we're chatting with one of our favorite scholar/poet/storytellers, Dr. Christina L. Ivey. We discuss family, autoethnography, and the importance of storytelling. We then listen to her story, Going Home, about how she, as a queer woman, navigates her relationship with a conservative, Trump-supporting father.   About the Storyteller Dr. Christina L. Ivey Dr. Ivey (they/she) is a lecturer and budding poet living on the outer cusp of the Pacific Northwest. She currently teaches Communication and Culture classes, but in their own poetic way, thinks of it as training the next frontline of bad ass social justice advocates. When not in the classroom, you can find them in the chair at a tattoo parlor, watching live drag/burlesque/performance art, or snuggling her cats. She has publications in various academic journals (Women's Studies in Communication, The Journal of Autoethnography, QED: A Journal of GLBTQ Worldmaking), as well as a self published chapbook called Sacred Geometry. Follow Christina on Instagram Order a copy of Sacred Geometry by emailing Christina.     Featured Organization: Boise Little Theater Boise Little Theater is a volunteer-organized, non-profit organization with an unwavering dedication to quality amateur theater. For over 70 years, BLT has produced plays in all genres. As the longest-running community theater in Idaho, BLT uses theatre arts to enrich lives in its community by presenting different perspectives to promote empathy and encourage laughter, critical thinking, physical activity, and fellowship. Find out more about Boise Little Theatre, see their list of upcoming shows, and discover how you can get involved at boiselittletheater.org   Featured Sponsor: The Stories Found Newsletter! Get updates from your BFFs at Stories Found. Be the first to know about new episodes, upcoming shows, our submission opportunities, auditions, and more!  Join us at storiesfound.substack.com    

What's the episode about? In this episode, hear Dr Jillian A. Tullis discuss end-of-life care and communication, resisting the hospice narrative, autoethnography and its ethical implications, truth in qualitative research, spirituality and cancer care and innovative teaching approaches. Who is Jillian? Dr. Jillian A. Tullis is an Associate Professor in the Department of Communication Studies at the University of San Diego. Her teaching and research interests focus on health communication, specifically communication about dying and death in healthcare settings. She returned to her home state, joining the faculty at the University of San Diego in 2015, after serving on the faculty at the University of North Carolina at Charlotte for 6 years. Dr. Tullis is former chair of the Ethnography Division of the National Communication Association and continues to serve on the editorial boards of the Journal of Loss & Trauma and Qualitative Research in Medicine & Healthcare and is editor of the Critical Interventions forum of Departures in Critical Qualitative Research. She is currently conducting research about definitions of a good death. How do I cite the episode in my research and reading lists? To cite this episode, you can use the following citation: Tullis, J. A. (2022) Interview on The Death Studies Podcast hosted by Michael-Fox, B. and Visser, R. Published 1 October 2022. Available at: www.thedeathstudiespodcast.com, DOI: 10.6084/m9.figshare.21251421 What next? Check out more episodes or find out more about the hosts! Got a question? Get in touch. --- Send in a voice message: https://podcasters.spotify.com/pod/show/thedeathstudiespodcast/message

This series of podcast episodes will focus on Decolonising Research, and feature talks from the Decolonising Research Festival held at the University of Exeter in June and July 2022. The ninth epsiode of the series will feature Olabisi Obamakin from the University of Exeter and her talk 'Afropean theology: Utilising Nigerian/British novels as autoethnography in New Testament Studies.'   Music credit: Happy Boy Theme Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/   Transcription   00:09 Hello, and welcome to rd in the in betweens. I'm your host Kelly Preece. And every fortnight I talk to a different guest about researchers development and everything in between. Hello, and welcome to the latest episode of rd in the in betweens. This will be the ninth now in our series on decolonizing research and for this episode we're going to hear from University of Exeter PGR Olabisi abama kin, and her presentation Afro pIan theology, utilizing Nigerian British novels and auto ethnography in New Testament studies. I am to   00:55 be the first scholar to construct and apply a feminist Nigerian British hermeneutical framework. This hybrid location is referred to as living with liminality. And it was coined African by David Byron, who first used the word with regard to the afro pop band zap mama in 1993. Afro paganism is unique in that it moves beyond the parochial West and the West thinking that has dominated Biblical Studies for centuries. And it moves towards an unfixed heterogeneous concept of identity that finally recognizes the long standing complex and heterogeneous relationship between Africa and Europe. Next slide please. My rationale for choosing to locate myself specifically within the subset of Nigerian Britishness within Afro pianism. It originates from my criticism of Johnny Pitts seminal book entitled Afro peon notes from a black Europe, in which he traveled across Europe in order to catch up black Europe from the streets up. He has been criticized for creating a uniform template in which all black people in Europe should fix. His methodology, which was an abstract travel narrative across Europe can also be accused of uncontrollably mimicking Neo colonial dynamic dynamics. Plus, demonstrating how ingrained colonial thought patterns aren't within scholarship. I argue that pits could be seen to have constructed another a morphism label in which to place black Europeans that takes insufficient amount of the nuances within hybrid ethnic cultural identities. My thesis therefore contends that one must particularize Afro paganism within an individual's lived experience, specific locations and relevant traditions. As a black Nigerian woman, black British Nigerian women of Nigerian descent. This formed my rationale for locating my project within the specific context of being a Nigerian British feminist. Rooting my thesis when the specific location allows me to nest my own specific identity and experience under the umbrella term of Afro pianism. Donna Haraway refers to this as situated knowledge. I will therefore henceforth be referring to this lens as a feminist Nigerian British lens. This new lens aims to address the gaps in current feminist womanist and post colonial feminist interpretation, which completely leaves out the experiences of Nigerian British women and your Parker's new book. If God stories why can't I highlights the cutting edge voice of women scholars in America within the field of Biblical studies, but notable by their absence is a specific black British, or here, Nigerian British feminists biblical interpretation. Next slide, please. Within Oh, sorry. Next slide, please. How's my project decolonial. Within biblical research in history, Europe and North America have been situated as the center of knowledge production, in order to maintain the ideology or superiority and the suppression of the other. These anchor centric and Euro American interpretive traditions have presented cerebral historical critical methods of interpreting scripture as the only founded an academic method of studying scripture when this is not the case, with regards to Africa, Adrian Hastings dates that African songs, musical instruments, languages and dance light at the very heart of its communal and artistic inheritance. I aim to therefore show this creative aspects of African epistemology by using novels as an important source of anthropology within my thesis, and also by incorporating autobiographical criticism.   05:37 This therefore, introduces a much needed rich diversity of global north and global south epistemologies within scholarship. Next slide, please. So my research has three main questions. The first question, please, Laura, is how can New Testament characters be read and interpreted in new ways through a feminist Nigerian British lens? The second question is, what are the unique questions that a feminist Nigerian British Africans will have been approaching the biblical text? And finally, what challenge does this approach pose to a discipline of Biblical Studies? Next slide please. In my thesis, I aim to look at six female New Testament biblical characters. The first is the Canaanite woman in Matthew chapter 15, verses 21 to 28. Then the woman who washed his feet with her hair, in Luke chapter seven, verse 36, to 50, the Samaritan woman at the well, in John chapter four, verses seven to 42, the Pythian slave girl, in Acts chapter 16, verses 16 to 34 and finally commodious, his daughter, in Mark chapter six verses 1721. And Nigerian British hermeneutical lens aims to provide a new way in which to ask questions of this biblical characters. That that, for the first time reflects the specific concerns, values, and interpretive interests of the female Nigerian British experience. My lens does not provide historically grounded solutions to these questions. Rather, it aims to present the new possibilities and maybe the biblical text that have not been explored before and biblical interpretation. It is to be noted that this new feminist Nigerian British lens is not primarily intended to offer constructive theology, or to resource pastors with material with which to preach the church context. It is specifically intended to be disruptive be not destructive sorry, disruptive to the euro North American biblical interpretation daven domination within the academy. Next slide, please. Do too much complexity of the Nigerian British context. This study lends itself to a multidisciplinary methodology, method method methodological approach that incorporates methods from both the global north and Global South. Now therefore, it's five main elements within my African feminist Nigerian British lens. First, it includes Nigerian participants. Secondly, it includes feminist critical readings. Third, includes creative actualization. Fourth, is includes secular novels. And finally, it draws upon critical autobiography. In this way, it draws upon methods rooted in both global north and global south epistemology. It takes a multidisciplinary approach, drawing upon literary criticism, feminist studies, gender studies, postcolonial studies and anthropology. Next slide, please. To ensure that my feminist Nigerian British lens truly addresses the specific concerns and interpretive interests of female Nigerian British people, it is crucial that the key themes within this unique context are identified. In order to do this, I first studied several novels, written by Chimamanda Adichie Ngozi, who originates from a similar hybrid context to to meet so she is an American Nigerian novelist. So I use her work in order to create a scaffold of the potential scenes that might that may be present in Nigerian British identity. Next slide please.   10:11 Then read novels, specifically by female Nigerian British authors, such as Bernadine Evaristo inhabit gold and other and Emma theory and habit, don't touch my hair. I also drew upon my own experiences of being in Nigeria and British women, in order to help choose the themes that I felt most reflected the specific concerns, values and interpreted interests of Nigeria of British women. From my research, I found that there were there were four main themes that emerged from these novels. The first mother and daughter is generally intergenerational relationships. Second, Afro hair, third, marital relationships, and fourth, retrieving a last Nigerian epistemology. In order to stimulate and inform a fresh engagement with the biblical characters, I will be using the themes within these novels. The rationale for using novels secular novels, to illuminate themes within the biblical text originates from the 1870s, in which fictional novels began to acquire the respect once only accorded exclusively the biblical narrative. Previous scholars, such as Northrop, have since used sector novels alongside the biblical text, in order to illuminate mythological structures within the Scripture. scholars such as Alison Longfellow have also reached reimagined scriptural themes using secular novels. In her book, Bible and Bedlam, Louise Lawrence also use novels written by the author, Betsy head to elucidate new lines of inquiry than the Pythian slave girl in Acts chapter two. Oh, next slide, please. So on the next slide, okay, sorry, previous slide. My thesis uses novels in a similar way to Lawrence, by using secular novels written by Nigerian feminist offers, in order to illuminate the theme within Afro paganism. Although these authors did not have an explicit interest in biblical interpretation, and do not identify themselves explicitly as Afro pIan. My rationale for choosing them to embody the afro pIan theme is because they're written by Nigerian British women. As such, their work offers a new way into New Testament biblical study that moves beyond the binary ethnic categories within feminist postcolonial scholarship, and develops a more hybrid intersectional approach. These novels will be used to stimulate creative imagination about the possibilities within the story by using the characters but then, as analogies for the biblical biblical characters. I will not explore each thing and outline how you use it to illuminate new questions of the biblical character. Next slide, please. So the social location of Afro paganism brings a unique complexity to intergenerational family relationships, specifically with regards to mothers and daughters. The implications of occupying a hybrid racial identity, a multi generational as each generation moves beyond a national identity towards the unfixed heterogeneous concept of identity. This thing, and specifically explore the theme of mother and daughter relationships. And in order to do that I use Ben Dean every stone is gone women either. As an author ever Risto strives to explore the hidden narratives of the African diaspora diaspora, to play with ideas, conjure up original and innovative fiction and forms and to subvert expectations and assumptions. Her novel go woman either, especially able to disrupt flats, and parochial assumptions regarding black female characters in the UK, in order to convey the diverse ways that characters respond to their context. The incident and the intergenerational relationship between mothers and daughters is a central theme then, then this novel is amplified by generational element within the novel girl woman other   15:01 This theme is going to help me re reimagine the Canaanite woman. And it does so by making me aware of issues such as race and ethnicity and in intergenerational patterns. Next slide, please. Don't touch my hair, written by Mr. Barbieri. It's an iconic piece of literature, which is half autobiography and half black cultural history, and it has captured the attention of scholars. within it. The theory presents her own autobiographical experience of having Afro hair of having her hair policed and denigrated as a child brought up in in Ireland. It also explores the cultural and colonial history behind the decimation of Afro hair that stands right from the afro from ancient times, right up until social media in modern times. In this book, to bury aim to uncover the racist underpinnings of the categorization of Afro hair in the UK. Hair is the central theme within Afro paganism. This theme of Han will be used to explore the assumptions that previous scholarship has made with regards to the woman who was Jesus's feet with her hair in Luke chapter seven. The aim is to bring out new questions and new possibilities that no one has ever thought before. Did this woman have normative hair in her context? Does she have Straight European hair? Was she perceived as other because of her? What pretty what prejudice prejudices? Could she have faced on account of her hair? How did these insights offer a new reading also women who washed his feet with her hair in the chapter seven perspectives, the 15th. We will be revisiting this at the end and you'll be using it as an example of how to apply my new framework. Next slide please. In QA, Where is your husband, written by Lizzie Damilola Blackburn opens with his mother praying for her to be delivered from singledom and completely humiliated her in front of her friends and her family. This incident highlights two unique and significant themes within black bands. But that could open a whole new door for new interpretation of the women as as in John chapter four. Nigerian British women are especially subjected to parental and wider kinship obligations to marry. Ideally, a Nigerian or a member of Nigerian diaspora and they are pressured to reproduce. This phenomenon is endemic within the UK and is known to result in psychological pressure and most Nigerian British young women. This insight regarding Blackburn's book creates a whole new and exciting line of inquiry with regards to the Samaritan woman. Was she pressured potentially into getting married? Was she a victim of her parents pressure? These are questions that this book illuminates when biblical text net five years historic epistemic injustice has deemed all non western cultures to be inferior, and enforced the marginalization of elements of indigenous epistemic frameworks. Over time, due to a colonial mentality rooted in the erasure of Britain the arrival of British missionaries to Nigeria in 1842. Europe a diaspora like myself have become increasingly distant from their culture and language. The novel butterflyfish Britain by relevant ecology allies with nascent movement scholarship that have sought to objectively contextualize indigenous social relations and culture, which in the past has been described as primitive, crude, backward and they have Koji, who is a female black British author, born in Benin, uses her novel to successfully tilt the worlds of Western reasons, and introduce them to new ways of looking at the world based on an African epistemology.   19:49 Within her narrative, a koji intentionally shifts between the real and the unreal and explores multiple temporalities in concurrent It tracks in order to radically disrupt Western epistemic readings, and to affirm that Africa symbology is valid. This book seeks to retrieve and affirm a lost Europe epistemology that has inspired me to look at the Pythian slave girl in Acts chapter 16 in a different light, it has inspired me actually to think about questions that hasn't been asked before of the text. How is money viewed in an African context? These questions haven't been illuminated by the text by the by the nozzle, and open a new line of inquiry from political text. Next slide, please. So this is my supervisor. Her name is Professor with Lawrence and I'm talking about her earlier about the rationale behind us novels as as tools in which to really illuminate things from the biblical text. So in her book by William Bedlam, she used a book by Betsy head of question of power, which is kind of like a magnet narrative. And she's an African author Bessie head. So Louise retinues, used her work in order to illuminate new question of the Pythian safeguard, and her work really inspired me to do the same. Next slide. Lost my place. Yes, in my work, I also incorporate my own personal experiences of being a Nigerian British women. In the last 20 years, the genre of memoir has gone undergone a complete shift. This shift has led to the creation of a sub genre called critical autobiography that reflects the craft of classic. What's great that critical autobiography is a sub genre of memoir, and does not conform to the traditional definition of nonfiction. This allows room for this ever evolving stop genre of memoir that contains attributes that is not normally attributes nonfiction, is a trickster methodology that is particularly relevant to liberation are in orientated African Bible reading. In a call critical autobiography, is successful and liberated reading of biblical characters, as it provides context specific language that can enrich and complicate older biblical images that have become timeworn, one dimensional and dualistic. Due to the effects of of the global north colonizing Africa, black people, like myself, have only encountered representations of themselves as the object of the surveyors gaze, the exotic native other of anthropology. In southern theory, Raewyn. Connell highlights that historically, westward expansion for the Global North, including silencing the voice of the Global South, leading to the global north domination, but as currently seen in literature, autobiography, or auto ethnography is therefore a powerful method of methodological tool, especially with an African feminism, as it avidly contest essentialism and recognises the plurality of women's lives, rather than privilege for a theory. One notion of a woman black women's voices have been doubly oppressed with regards to race and gender. Due to the intersection of both racial and gender discrimination or spa graphic cuisine therefore, is a powerful means for previous colonized women to take back control of their voice and assert cultural agency and uncover their original native views. As interesting a quote, my personal experience is a valid source of research.   24:34 Autobiography enables female researchers from ethnic minority like myself, to specifically locate themselves and in their research, and gift their readers with a privileged insight into their worldviews and ontology, which otherwise would be completely unacceptable. It gives an invaluable opportunity for minority researchers to feel empowered to share their story. arrays were before they had been silenced. Next slide, please. And return this book chapter, liberating African theology. He states that if now if there is no responsibility for post colonial scholars to expose the dehumanization of Africans, colonial Imperial dispossession, robbery and oppression, all of which have 14 African peoples, and to ensure that African culture and custom ologies are revived and resented. In his article, what is African biblical hermeneutics, a Darmowe desire scholars of African descent to be liberated from internalized colonized consciousness in which they adopt the colonizers epistemology in conducting Biblical Studies. He empowers them to instead use their genius to redefine their own particular hermeneutics. Contrary to global North epistemology, the African worldview can be described as mythopoetic, placing a heavy emphasis on symbols, myths, and stories. Global South epistemology places a heavy emphasis on orality and memoirs. This is shown in the many works of memoirs by black female authors such as a woman alone, by Betty head, or unbowed.   26:42 Women have been told in the past, that their experiences cannot be considered universal, but only particular and trivial. By using autobiography. It gives women like myself a voice within scholarship, where previously we have been silenced. Next slide, please. Finally, I use creative actualization to create a new interpretation. Creative actualization allows women to enter the biblical story with the help of historical imagination, artists that were creation and creativity. It gives the biblical interpreter creative license with which to create new possibilities to the assumptions that have been made about female New Testament biblical characters in western paradigms. Although this methodology originated in the Global North, women in Africa have always invented creative ways of retelling biblical events in a way that African women specifically can relate to. My feminist Nigerian British reading of biblical characters, aims to combine both global north and global south mythologies by using logos written by Nigerian British women in order to stimulate new creative possibilities. Okay, that's five G's. We can quickly do it really quick quickly. So the steps needed to apply my feminist hermeneutical framework because of biblical text, I wanted to make it as simple as quick as possible, quick and easy as possible. So the first step is to pick an afro peon theme. So like the ones that I picked that I said at the beginning, so you would pick one, and then you would pick a New Testament character that you would like to explore. Second step is to pick a novel. So any Nigerian British novel that you feel could illuminate new questions of the biblical text of the of the biblical character? Step three. So then you would think about your own autobiographical experience of being in that context with with regards to the thing, whether it be about hair or about marriage. So we're gonna see an example of that at the end. Step four. So you will apply a feminist critical lens to the biblical text. This means applying what Firenza calls a hermeneutics of suspicion with with regards to the biblical text, which means that you'd be suspicious of how it's been interpreted and interrogate the text. Basically, it will recognize that actually, the Bible was written by men, and therefore men will privilege men, and therefore, as a woman, now, looking at the biblical text, my work aims to put women at the center and look at their stories. Finally, you will use creative actualization in order to think about the possibilities that have been ignored or or that could have occurred that had been ignored by Western paradigms. And next slide, please. Okay, so today we're gonna just do a really brief example of applying this hermeneutical framework to the woman who was Jesus's feet with her hair in Luke chapter 35 to 50. So throughout the centuries, oh, click please. Thank you. Dominant Western interpretations of this woman have hyper sexualized her hair in order to portray her as a prostitute who erotically massage the feet of Jesus. Next slide, please. However, in the West, or sorry, the No, back east, so long hair in the West, has for centuries, been both a gender side and a sex symbol in our society. Doorman exegesis has therefore ignored alternative possibilities to explain this woman's on bound hair. And for those who don't know the story of this woman in the Bible, so this woman,   31:10 Jesus is sitting down, and she comes completely uninvited, and lets down her hair, and washes her feet, what's it what is His feet with her hair, and I noticed it with oil. For scholars have always interpreted this woman as being some sort of prostitute or of being some sort of erotic woman, because in that context, apparently, having long hair was indicative of being a prostitute. But when you interrogate the text further, you realize that actually this assumption is based on Western epistemologies. It's based on Western context, where bear in in the West, long hair has been used as a sex symbol. It may not be that concept in African concept. So next slide, please. By using me to Barry's book, don't touch my hair. She introduces the key concepts that will be Afro pain, epistemology, hair has power in different ways. Click please. She goes on to say to this day, oh, back is, to this day, an African and Afro diasporic cultures, people remain hesitant about their cell falling into a stranger's hands. If someone had access to your hair from a comb. For example, they could do witchcraft or a bear on you. Clip please. My ultimate biographical experience of othered hair in a western context also highlights the fact that hair can be a symbol of displacement and rejection, not just sexuality. This is reflected in the fact that I am often asked, When am I going to do my hair, alluding to the fact that my hair is bad and needs to be tamed. By juxtaposing Don't touch my hair, and my own autobiographical experience along kind of give a context, it allows me to ask new and exciting questions. What was the potential power of this woman's hair at that time? If we desexualize her hair? What could she have been doing? If not erotically inside in the feet of Jesus? My feminist Nigerian participants exposes the male dominated Eurocentric assumptions regarding hat that has informed this dominant interpretation of this woman being a prostitute. And it has highlighted the fact that hair is considered completely differently within a Nigerian British context. Therefore, within Nigerian British interpretation, this woman's hat could be a symbol of colonization, otherness, and displacement within a context for women's hair, had a cultural and religious barriers. How taken out her hair therefore, may not be an indication that she was a prostitute, but could be an act of liberation, as she can refuse to conform to the expectations placed upon her this allies with my experience of having an afro within a Eurocentric context. Next slide. And then next slide please. Next, please, skip this because of time. Oh, no backpack back please. So Oh, back please. On one. Thank you. In this light, and a feminist Nigerian British Oh, no, forward please. Sorry. In light of this, a feminist Nigerian interpretation of this character. Ultimately, two picks her as the positive, heroic female prophet s, who vocalized her resistance to the claim realism and patriarchal control of her day through the haptic of her hair. This woman, on doing her hair in public, in order to dry Jesus's feet, was not a sexual thing at all, as Western Western Think Western interpretation has said, Instead, it could be a prophetic act. She could have been using her her to symbolically. Yeah, you could have been using a hat to embody Christ's function within the end the end times to wipe every tear from people's eyes. She could have also been touching, touching his hair, talking Jesus's feet in order to prophetically prepare Jesus's body for burial. So next slide. So yeah, how? How could an African interpretation, challenge Biblical Studies? Firstly,   36:13 it disrupts your North American domination within Biblical studies. So it interrogate interpretations that have just been taken as normal and taken as normative. Secondly, it exposes the assumptions that have been made about identity and where it lies. So a lot of these interpretations haven't been questioned. And so my interpretation exposes these assumptions that have been made. And finally, it challenges the academy about what constitutes realistic knowledge. So by using autobiography, and using novels within biblical texts, that hasn't been done before, that kind of challenges Western epistemology by saying, Actually, no, you can use novel as a source of data, you can use my own experience as a source of research is valid. And actually, the fact that it hasn't been valid up to this point is actually a indication of colonialism. That needs to be decolonized. And we need to make sure that other people have a voice at the table.   37:22 And that's it for this episode. Don't forget to like, rate and subscribe. And join me next time where I'll be talking to somebody else about researchers development and everything in between.

Episode 84 of our book read/podcast covering major topics in various fields of psychology moves us into RESEARCH METHODS! New open-source book and a split semester, with Interviews and discussions on as many types of research types as we can fit in, specifically qualitative studies! It's Part 2 of a pair of deep dives into rarer methods in mainstream psychology. As we continue deeper into qualitative themed research, we discuss autoethnography with Dr. Kristi Poerwandari and Dr. Katie Gillespie. Talking about about their research in a series of short form interview sessions. Dr. Poerwandari works with the Pulih foundation and utilizes group ethnography in their work. And Dr. Gillespie delves into the world of farming and backyard chicken raising with ethnographic deep dives involving other species. Dr. Gillespie: http://kathrynagillespie.com/ Textbook: https://open.umn.edu/opentextbooks/textbooks/75 PSD Website: https://psychosocialdistancingpodcast.com/ Thomas' Webpage: https://sexography.org/ Thomas' Twitter: https://twitter.com/TBrooks_SexPsy Daniel's Twitter: https://twitter.com/ScienceInChaos Bias of the Week: Leveling https://drive.google.com/file/d/1h3r_CNg_MuRKbi_oJYVRth7dAMW2nNiS/view?usp=sharing

Show Notes for The Aspiring Psychologist Podcast Episode: 14Thank you for listening to the Aspiring Psychologist Podcast. Today's episode is all about autoethnography. This is the process of personal accounts and reflections to help others learn about personal experiences. It can be an incredibly powerful way to learn about others and so is excellent for aspiring psychologists and psychologists in general! The Highlights: 00:29: Intro to my blooper! 01:27: Welcome & Thanks02:28: How people listen05:00: What is autoethnography? 06:40: Exciting Announcement! 09:01: Getting involved with The Aspiring psychologist Collective12:55: The Clin psych Collective as Autoethnography14:10: The inspiration of Dan16:29: People as potted histories17:42: Becoming part of your inner monologue18:54: Personal disclosure about unhelpful feedback 20:00: Choosing how to respond to negative feedback22:27: Learning from autoethnography23:25: Using autoethnography to shape your client work and theory24:26: Scribbling on books25:00: Close & Connecting on socials 26:48: The Compassionate Q&A for interview seasonLinks: To register for more info about writing for the aspiring psychologist collective book or to be notified about when it is published head to: www.goodthinkingpsychology.co.uk/aspiring-psych-collectiveTo register for the upcoming free 5-day challenge: www.goodthinkingpsychology.co.uk/aspireTo check out The Clinical Psychologist Collective Book: https://amzn.to/3jOplx0To check out The Grief collective Book: https://amzn.to/3pmbz5tTo check out The Our Tricky Brain Kit: https://www.goodthinkingpsychology.co.uk/tricky-brainConnect on Socials: LinkedIn: www.linkedin.com/in/dr-marianne-trent-psychology Facebook: https://www.facebook.com/GoodThinkingPsychologicalServicesInstagram: https://www.instagram.com/drmariannetrent/Twitter: https://twitter.com/GoodThinkingPs1 TikTok: https://www.tiktok.com/@drmariannetrent?lang=enYouTube: https://www.youtube.com/c/GoodThinkingPsychologicalServices Like, Comment, Subscribe & get involved:If you enjoy the podcast, please do subscribe and rate and review episodes. If you'd like to learn how to record and submit your own audio testimonial to be included in future shows head to:https://www.goodthinkingpsychology.co.uk/podcast and click the blue request info button at the top of the page.

Every year new communicators join the workforce—which is desperately needed. But what are the college communication curricula that are preparing them for the world we have today and the world we'll have tomorrow? This episode looks at what today's students are learning and how are they preparing for careers in communications.   Episode Guest(s): Dr. Cody Clemens' primary research and teaching foci are in Health, Organizational, Relational, and Gender Communication. His scholarly work has appeared in the Journal of Communication Pedagogy, Health Communication, Ohio Communication Journal, The Forensic of Pi Kappa Delta, and Carolinas Communication Annual. He also published a book chapter in The Handbook of Communication Training (Routledge) with his co-authors on Belbin Team Roles. His doctoral dissertation research focused on the experiences and identities of individuals living with the chronic autoimmune disease, Hashimoto's Thyroiditis. Dr. Clemens actively presents and participates at the International Congress of Qualitative Inquiry Conference, the International Association of Autoethnography and Narrative Inquiry Conference, the National Communication Association Conference, and the Ohio Communication Association Conference.   For his research and service, he has been awarded numerous awards from institutions like Bowling Green State University and the National Communication Association's Training & Development Division. He is currently the Vice President for the Ohio Communication Association, and he serves as a reviewer for the Ohio Communication Journal, Journal of Autoethnography, Journalism & Mass Communication Quarterly, and Women & Language.   He has Ph.D. in Health & Organizational Communication from Bowling Green State University, an MA in Corporate Communication, Duquesne University; and a BA-Organizational Communication & Public Relations, from Marietta College where he serves as an Assistant Professor. And, he and I are both members of the MCAA Board of Directors.   In his free time, he enjoys spending time with his many horses, and his dog, Betty.     Key Takeaways:   Careers in communication can play a key role in promoting important public health initiatives.   We should approach different generation cohorts because they have different expectations for media consumption, different levels of digital literacy, and digital access.   Communication curricula should include helping students in ways such as standing up for themselves and what they believe in, knowing the difference between credible and identifying non-critical research, and ethical and unethical behavior.   They also need to help create powerful leaders, writers, readers, and impactful communicators.   Future college communication curricula should focus on the developing strategic digital world. However, they should not lose sight of core elements like interpersonal communication, ethics, and being good colleagues and team members.   Managing new communication graduates requires listening, mentorship programs, challenges, and socialization opportunities.       Useful Links:   Dr. Cody Clemens cmc004@marietta.edu   https://www.linkedin.com/in/codymclemens/   Marietta College https://marietta.org   Connect Four Panel Discussion on the Marietta College Communication Department https://youtu.be/tQVSBP71beQ

Learning to teach better with Dr. Burhanettin Keskin, Professor of Early Childhood Education at the University of Mississippi, as we discuss his article, When “Even” Is Uneven: “Inclusion” as Exclusion, in the Journal of Autoethnography and how to love your neighbor. Show notes for the episode can be found at https://amidonplanet.com/episode61/ (https://amidonplanet.com/episode61/)

Jonny Interviews T. Brown about his upcoming one man show, "Naked Stories: Tales of Queer Adolescence in the 0s and 80s," at 8 pm in the Kleinau Theatre this Thurs-Sat (Nov 4-6). Juno Blue offers a review of the podcast, The Penumbra, which features queer and non-binary characters rupturing tired tropes in genre fiction. Reservations and accessibility arrangements for "Naked Stories" an by arranged by calling 618-453-5738. The Marion Kleinau Theatre is on the second floor of the Communications Building on the Southern Illinois Campus in Carbondale, IL.

How can academic researchers convey insight and meaning about the world of Adoption as they know it? Autoethnography, focus groups, and photo-voice (a combination of images and narratives) are qualitative research tools that can provide meaningful context and insight into personal experiences. In this episode, we’ll talk with Emerson College’s Dr. Robin Danzak, about how she combines these tools in order to explore the spectrum of adoption from the perspective of those whose lives it has touched.

In this episode, I get the chance to interview Dr Will Thomas (https://willt486.github.io/), Associate Professor of the Suffolk Business School (https://www.uos.ac.uk/content/suffolk-business-school), about his reflections on contract research through the methodology of autoethnography. We talk about the process of autoethnography, including what it is and how to do it. We also talk about his experience of contract research, and lessons learned. You can read Will & Mirjam's research in: Thomas & Southwell (2017) ‘Hate the Results? Blame the Methods: An Autoethnography of Contract Research' in Vine, Clark, Richards & Weir (eds.) Ethnographic Research and Analysis: Anxiety, Identity and Self, Palgrave Macmillan UK, London, pp. 233-252. Credit: Music: https://www.purple-planet.com

This is Nicole's Handout on the topic and my commentary As usual if you want to reference find the resource here: Kipar, Nicole (2020): Reflection as Product. figshare. Online resource. https://doi.org/10.6084/m9.figshare.12818348.v2

Sining Lyu's take on identity and culture shock, which many international (Chinese) students have experienced studying in the US.

What is a "Lolita" community and how can we try to understand them? Find out what Ke Ning says.

Tune in on Junyue Li's discussion of Chinese culture and the push and pull of Chinese students studying abroad.

Yujiao Bi informs us how double consciousness can be Asian American as well.

Wanhe Gu focuses her research on international students (especially Chinese) in the US.

Follow Ziyue Zhang on a journey of self- and community-exploration.

Come find out how the Chinese culture (food, language, etc.) has fared in the US--an interesting perspective provided by Shuyang Yan.

Yongfeng Zhang offers some useful tips on how to cross the language barrier while studying abroad.

I’ve long been fascinated by the German language—both for its precision and ridiculously long words—but I’ve never sat down to analyse how I came to enjoy it. Based on recent research into the qualitative approach of autoethnography, I decided to offer my own oral account of learning German and how it has become a part … Continue reading "47. My German Autoethnography"

This is an encore presentation of the 2018 interview with Dr. James Holly, Jr. James discusses his use of critical autoethnography in his dissertation, “A Critical Autoethnography of Teaching Engineering to Black Boys as a Black Man.”  This episode was hosted by Dr. Ruth Streveler, produced by the School of Engineering Education at Purdue, and features music composed by Patrick Vogt.

How do you tell someone’s story in a book without actually writing your story of learning their story? What is qualitative research? We answer those questions and more as I nerd out with Drs. Patricia Geist-Mart and Sarah Parsloe about Communication theory. In Episode 110, I talked with Bill Torres, the subject of the book, “Falling in Love with the Process.” You can listen to that episode here. In this episode, I talk with the authors of the book, Dr. Patricia Geist-Martin and Dr. Sarah Parsloe, professors of Communications at San Diego State University and Rollins University respectively. The result is a wide ranging discussion that let me nerd out a bit about Communication Theory, which is something I haven’t talked a whole lot about since college. We discuss topics like: What communication is and how it defines relationships The nature of qualitative research The challenges in telling someone else’s story Cyberactivism Ableism and intersectionality Inspiration porn …and much more And you’ll get to hear more about what it’s like to work with Bill. Bios Patricia Geist-Martin (Ph.D. Purdue University) is a Professor Emerita in the School of Communication at San Diego State University. Her research examines the stories people tell in making sense of their lives, particularly in their journeys through health and illness. Falling in Love with the Process: Cultivating Resilience in Health Crises: A Stroke Survivor’s Story (2020), is Dr. Geist-Martin’s fifth book. Website: https://patriciageistmartin.com 150 Sarah Parsloe (Ph.D. Communication, Ohio University) is an Assistant Professor in the Department of Communication at Rollins College, Winter Park, FL.  Her research examines the ways in which people make sense of identity threats that arise from experiences of disability and chronic illness, including uncertainty, stigma, and prejudice against people with disabilities (ableism). She is particularly interested in studying the communication processes of (self-)advocacy. Movies We talked briefly about a couple movies that came to mind while talking with Bill. Here are the trailers. Lessons Learned Patricia spoke about the about the amazing resilience she learned from Bill. The fact that we can go through so much and then still go out and do the work of recovery is amazing. And then to go beyond our own recovery to helping others as Bill has done is a powerful thing. Sarah talked about two lessons she learned from Bill. The first is the importance of relationships. Bill has friends he’s known for decades and he continued to feed those relationships throughout his life both before and after his stroke. And when he needed them — they were there. Maintaining relationship later in life goes a long way to not only enriching that live but also in feeding health. Speaking of feeding one’s health, Sarah also learned from watching Bill feed the ducks. He has something he cares about and takes care of every day. After stroke, it’s easy to think we can’t take care of others because we have to be taken care of, but that’s a dangerous path to go down. Taking care of others can be an important way to drive our own sense of importance (in a good way) even if it’s in a different context. Maybe we can’t take care of others the same way we could before stroke, but maybe there’s a new way of providing moral or emotional support while still getting support and care from others. Even if that means finding some hungry ducks. From my perspective, the worst thing that can happen to a person is to have nothing to do. It’s fine in limited doses, but having nothing to — no reason to start the day — can lead to a nasty spiral of depression. It’s why so many people die within a year of retiring from their jobs. Or maybe you’re just getting a peek at my own anxieties there. Cyber Activism We talked a bit about cyber activism and how social media has given disabled people and people with disabilities a way to raise their concerns and say ableism and Eugenics are not ok. It’s a tool that means this community will not be ignored. Twitter hashtags are some of the places where these stories come out, including: #AbledsAreWeird #CripTheVote #NoBodyIsDisposable We talked about Dr. Kimberlé Williams Crenshaw who developed the theory of Intersectionality when discussing issues of race, disability, gender and more. You can read more about her work here: https://aapf.org/our-team Talila A. Lewis is a lawyer and activist focusing on deaf wrongful conviction cases Talila founded the HEARD organization. You can read more about Talila’s work here: https://www.talilalewis.com/about.html Hack of the Week Singing is sometimes a way to get words out for folks who struggle with aphasia. Because of the way the brain is wired, singing can get based block in the traditional language centers. If you find yourself fighting to speak the words, try to do a little song. Links Falling in Love with the Process https://he.kendallhunt.com/product/falling-love-process-cultivating-resilience-health-crisis-stroke-survivors-story Falling in Love with the Process on Facebook https://www.facebook.com/fallinginlovewiththeprocess Falling in Love with the Process on Amazon https://www.amazon.com/Falling-Love-Process-Cultivating-Resilience/dp/1524989894/ref=sr_1_1?dchild=1&keywords=falling+in+love+with+the+process&qid=1600308306&sr=8-1 Patricia Geist-Martin, Ph.D. on the web https://www.patriciageistmartin.com/ Patricia Geist-Martin, Ph.D. on SDSU https://communication.sdsu.edu/faculty_and_staff/profile/-patricia-geist-martin Patricia’s email pgeist@sdsu.edu Sarah Parsloe, Ph.D  at Rollins University https://www.rollins.edu/communication/faculty-staff-listing/ Sarah Parsloe, Ph.D on research Gate https://www.researchgate.net/scientific-contributions/Sarah-Parsloe-2123013686 Sarah’s email sparsloe@rollins.edu Bill Torres on Strokecast http://Strokecast.com/BillTorres Patricia and Bill on the Hand In Hand show https://www.handinhandshow.com/2020/07/18/episode-101-enjoy-the-recovery-process-bill-shares-his-journey/?fbclid=IwAR1T8DLyL81bKT0vcA4ax8_UXmIGGV3Cmvmk-3VlJxGMkzreaR3aYKQ5Lrg Neuro Nerds Podcast http://TheNeuroNerds.com Joe Borges on Strokecast http://Strokecast.com/NeuroNerds Pathos, Logos, and Ethos http://2minutetalktips.com/2017/11/07/episode-035-let-the-audience-react-and-ancient-rhetoric-today/ Arrival — Trailer https://youtu.be/tFMo3UJ4B4g Big Fish — Trailer https://youtu.be/M3YVTgTl-F0 #AbledsAreWeird on Twitter https://twitter.com/search?q=%23AbledsAreWeird&src=typed_query #CripTheVote on Twitter https://twitter.com/search?q=%23cripthevote&src=typed_query #NoBodyIsDisposable https://twitter.com/search?q=%23NoBodyIsDisposable&src=typed_query Kimberlé Williams Crenshaw on Wikipedia https://en.wikipedia.org/wiki/Kimberl%C3%A9_Williams_Crenshaw TL Lewis website https://www.talilalewis.com/ Heard http://behearddc.org/ Alice Wong on Twitter https://twitter.com/SFdirewolf Autoethnography on Wikipedia https://en.wikipedia.org/wiki/Autoethnography#:~:text=Autoethnography%20is%20a%20form%20of,and%20social%20meanings%20and%20understandings. The Hero’s Journey on Wikipedia https://en.wikipedia.org/wiki/Hero%27s_journey Where do we go from here? Order the book from the publisher or Amazon if you want to hear more about Bill Torres and falling in love with the process. Share this episode with academic, professor, or college student in your life by giving them the link http://Strokecast.com/Process. Follow me on Instagram at Bills_Instagram. Don’t get best…get better. Strokecast is the stroke podcast where a Gen X stroke survivor explores rehab, recovery, the frontiers of neuroscience and one-handed banana peeling by helping stroke survivors, caregivers, medical providers and stroke industry affiliates connect and share their stories.

【Guest】Kyki是我的大学同学，人类学和舞蹈双学位学士毕业。她曾去约旦交换学习，做关于巴勒斯坦难民身份认同相关研究调查。毕业后独自一人到哥伦比亚，边了解亚马逊丛林原住民文化，边作舞蹈疗愈的自由职业者，现在在国内工作。我们聊到了舞蹈是如何从身体触及我们内心，人类学和心理学的研究方法，以及我们如何以不同的视角进行独立思考，看待世界的。她的公众号：Kyki的跨界生活【Outline】00:01:08 嘉宾介绍00:06:22 跳舞是以肢体为媒介的交流和表达00:15:30 可以尝试在一个安全的环境里闭着眼睛连接你的身体00:22:00 跳舞是一个通过身体触及你的内心的过程00:32:00 真正接受自己的过程其实是接受来自内心的质疑00:34:14 人类学的核心其实是一种看世界的方式00:34:38 以他者的视角参与式观察能给人带来一个通透的理解00:36:50 向外看世界会赋予我们向内看自己的能力00:42:03 欧美社会没有权利去质疑中东女性的社会地位 00:44:00 肚皮舞最初其实是一个女性之间自我娱乐的方式，并不是服务于男性视角00:54:00 科学和人文的研究方法有怎样的不同？【References】Kyki以舞者身份的一张照片。她说但是她现在已经不是光头了！Autoethnography（自传式民族志）是一种定性研究，作者通过自我反思和写作来探索轶事和个人经历，并将自传体故事与更广泛的文化、政治、文化联系起来，以及社会意义和理解。《身体从未忘记》Bessel van der Kolk M.D. （范德考克） See acast.com/privacy for privacy and opt-out information.

This episode features an enlightening chat about the multifaceted theatre mindset with Jessica ‘Decky’ Alexander! While listening, share the show on social media! Give us a rating, leave a review if you’re feelin’ it friend, and subscribe wherever you listen to podcasts. Thanks for listening, I appreciate you!The Tea aka Topics: Theatre, Applied Theatre, Eastern Michigan University, Community Building, Community Theatre, Future of Theatre, Theatre in Everyday Life, Closeup Theatre Troupe, Nonprofit, Storytelling, Improvisation, Autoethnography, Organizational Storytelling, EMU Engage, Audience, Process to Product, Academia, Project Management, Communication, Adapting, Planning, Spontaneity, Life Skills, Creating Your Own Path, Theatre Mindset, Applying Skills, Animals, Birds, Improvisation for Everyday Life, Presence, NEA4, Holly Huges, AIDS Performance, Activism, Activist TheatreSupport the show!SUBSCRIBE ON PATREON! All subscriptions go back into making the show: https://www.patreon.com/lifeintheatrepodcastContinue the conversation on Instagram: https://www.instagram.com/lifeintheatrepodcast/Interested in sponsoring the podcast? Email the host athttps://www.tylercalhoun.com/contactLearn More About Decky: https://www.limelightlive.org/https://www.emich.edu/engage/index.phpTyler’s Tip:Interested in applied theatre? Check out the work that these incredible companies are doing. The Center for Performance and Civic Practice: https://www.thecpcp.org/Sojourn Theatre: http://www.sojourntheatre.org/theR.A.C.E. at Matrix Theatre in Detroit: https://www.matrixtheatre.org/Cornerstone Theatre Company: https://cornerstonetheater.org/about/Support the show (https://www.patreon.com/lifeintheatrepodcast )

“Adventure doesn’t require new places. It can be cultivated by exploring our immediate lives with greater curiosity.”Should we try to lead virtuous, principled lives… or do what feels good? Beau Miles makes a strong case for taking ourselves a little less seriously and having a lot more local fun.This backyard adventurer and wildly popular filmmaker (most often found up a tree, running a midnight marathon or eating his bodyweight in beans) reckons he doesn’t know much about anything. But beneath the self-deprecation, Beau is a wealth of ecological wisdom and a master storyteller, taking us right to the heart of what really matters in life. Get into this philosophical, tangential, slightly mad and marvellously contrarian conversation - then get out there. SHOW NOTESThe beauty of honing your powers of observation and the necessity of coffee.Building a seasonal map.Why it's important to have a personal relationship with the landscape.The value of seeking knowledge from places outside your comfort zone.Autoethnography as a valuable avenue for knowledge seeking and sharing.The liberation of going back to basics.The importance of knowing our own strengths, and respecting the strengths of others.How to reconnect to our latent understanding of the land.The art of reigning in intensity to maintain sustainability.Why to push boundaries and be comfortable in your own skin.Getting off your high horse.Why fear of death is a fundamental human driver.LINKS YOU'LL LOVEBeau Miles on YouTubeBeau Miles onlineGaia Theory - James LovelockTim Winton - AuthorSupport the show (https://www.buymeacoffee.com/futuresteading)

In Episode 74 we continued with the second part of our series exploring Women and Leadership: The Power Of Story In Leadership Development. Our guest host Kate Radford, the Associate Director for Leadership Education & Development at Clemson University, is joined by the Author of We are the Leaders we’ve been waiting for: women and leadership development in college (2020), Dr. Julie Owen, Associate Professor of Leadership Studies at George Mason University. In part two Kate and Julie are joined by additional guests: · Sharrell Hassell-Goodman, Ph. D. Candidate at George Mason University · Dr. Jennifer Pigza, Director of the Catholic Institute for Lasallian Social Action and Adjunct Assistant Professor of Leadership at St. Mary’s College of California · Dr. Aoi Yamanaka, Assistant Professor and Associate Director of Academic Services at George Mason University 0:00 Intro 04:45 Guest intros 08:20 Narratives and counternarratives 14:24 Autoethnography and courageous conversations 19:13 The role of storytelling in leadership education 23:40 Aoi’s autoethnography 27:28 Reflections on the process of collecting stories 37:20 Lessons learned from team members 46:03 Utilizing storytelling and ethnography as an educator 58:05 Hope from storytelling 64:15 What to expect in part 3 Facebook: www.facebook.com/SALead Twitter: @naspaslpkc Instagram: NASPA_SLPKC

In this episode of the Genderfuge podcast, recorded in Gender & Society, a Sociology & Anthropology Class at Mount Saint Vincent University, KelleyAnne interviews Abimbola Shoboiki. Abimbola recently graduated with a Master's degree in Women and Gender Studies from Mount Saint Vincent University. Her research interests include Black identity, Autoethnography, Africentricity, Storytelling, women, gender and social justice. Our class prepared for this interview by reading two chapters from Abimbola’s thesis about the tradition of Othermothering.

Artist and Art Doctor Dr. Bethanie Irons and I dive deeper into her dissertation "Becoming Within Entangled Spaces of Artistic Practice: An Illustrated Autoethnography" about instagram, breaking down the ways it affects artist's practice: motivation, reflection, place, research, experimentation, networking and promotion, curation and display, connection to other people, and it's complicated: love hate relationship. We consider "felt cute, might delete" as a way of being vulnerable while also trying to control how an image is read, and acknowledge that IG is tough even when you like it, and it serves you.

Through our observation, we got a deeper insight on how kdramas influence mainland student’s lives. we have seen kdramas touching teenger’s personality through a few elements such as clothing, language and actors. Especially the fashion trend which most of the kdrama viewers adapt into their lives. With the help of Kdramas, teengaers are now adapting and experiencing the Korean culture openly.

A discussion about the concepts of "mesearch" and "autoethnography", and their legitimacy as a criticism of research.

What book have you read that changed your perception of the world? @shlomotion #shlomotion https://shlomotion.org/blogs/ethnography-examples/ To purchase merch from the SHLOMOTION™ Universe, visit https://society6.com/shlomotion. To follow and support our future productions such as our poems, plays and short stories, visit https://www.patreon.com/SHLOMOTION. To view all the best work from the SHLOMOTION™ Universe, visit https://shlomotion.org/highlights. Follow us on Facebook at https://www.facebook.com/StratosphericHeights/ and everywhere else online @shlomotion. --- Send in a voice message: https://anchor.fm/shlomotion/message

The Great Questions in the New Age, The Future of Our People, Custodial Disorder, Autoethnography, Campus Hookers, Inflation...

On this episode, Katie is joined by Anne-Marie Deitering, the Associate University Librarian for Learning Services at Oregon State University Libraries and Press, where she oversees the libraries' Teaching and Engagement, Library Experience and Access, and Assessment departments and also oversees the Guin Library at the Hatfield Marine Science Center. She blogs at Info-Fetishist, and tweets as @amlibrarian.   Segment 1: Defining Autoethnography [00:00-18:41] In this first segment, Anne-Marie defines autoethnography and gives some examples from her work. Segment 2: Researching as a Librarian [18:42-35:22] In segment two, Anne-Marie shares about her career path to becoming a librarian-researcher. To share feedback about this podcast episode, ask questions that could be featured in a future episode, or to share research-related resources, contact the “Research in Action” podcast: Twitter: @RIA_podcast or #RIA_podcast Email: riapodcast@oregonstate.edu Voicemail: 541-737-1111 If you listen to the podcast via iTunes, please consider leaving us a review. The views expressed by guests on the Research in Action podcast do not necessarily represent the views of Ecampus or Oregon State University.

How can we tell a story that is ours but also belongs to millions of others? How can documentary film and engaged scholarship portray the realities of war? In episode 22 of the Imagine Otherwise podcast, host Cathy Hannabach interviews filmmaker Wazhmah Osman about the politics of memoir, what the trauma of war does to archival research, and Wazhmah's critically acclaimed documentary film, Postcards from Tora Bora, which recounts Wazhmah's return to her childhood home of Kabul, Afghanistan nearly 20 years after her family fled Cold War violence. Transcript and show notes: https://ideasonfire.net/22-wazhmah-osman

Welcome to Mere Rhetoric, the podcast for beginners and outsider about the ideas, people and movements who have shaped rhetorical history. Today we’re going to talk about the method to the madness, if madness were writing studies research. That’s right, we’re going to talking about a little edited volume called Writing studies Research in PRactice and you never knew methodology could be so fun.   But first, if you’re a regularly listener to the show, can I recommend you get on iTunes or whereever you find your podcasts and give Mere Rhetoric a review? It doesn’t have to be long or laudatory, but it would be nice for when I prepare reports for folks like the Humanities Media Project at the University of Texas. This way I can let them know that people like the show and want it to continue.   Or if you want to, you can email us at mererhetoricpodcast@gmail.com and a word about that: sorry! I recently realized that my email forwarding on that gmail account wasn’t correctly forwarding to my personal email, meaning that many of the lovely email people had been sending hadn’t been getting to me! As you can imagine, I am properly mortified, and I will begin to respond to the backlog and get on people’s requests for episodes as I respond. I thought no one had been writing! But now that I know, I’ll be (1) a lot more satisfied with the lovely responses and (2) getting back to everyone who emailed by didn’t get a response.   Okay, now on to the show. Writing studies research in practice is a relatively new book, published in 2012 and edited by Lee Nickoson and Mary P Sheridan. It would be a nice addition to a doctoral course on composition research and methods, or for an advanted graduate student who is beginning to think about the kind of research she wants to do to approach a new project. Honestly, I’m not sure I’d recommend it for a straight-up novice in research in compositoin. And here’s my reasoning why: this book mostly complicates some of the “traditional” methods of composition research, which might be a little disorienting for someone who isn’t familiar with the tradition. It’s a little like getting a triple-cake-chunk pineapple swirl mix-in sundae for someone’s first introduction to ice cream.   It consists of three main parts: part one “reimagining traditional research practices” talks about strategies we think we know well, like narratives or ethnographies.Part two, revisioning research in composition looks at controversal strategies like teacher research and autoenography, and part three reconceptualizeing metholodology and sites of inquiry. So you can hear how this text emphasizes the variation rather than the plain ol’ vanilla of research. There is a feminist methodology bent, which probably isn’t surprising because Sheridan and Nickoson are great feminist researchers and they themselves recognize that there are a few big, meaningful gaps in their book, including, like case study-research and surveys. Pretty much it leans heavily on lived research, like ethnography.   Here are some of the highlights of the text. First off, Doug Hesse, one of my favorite human beings and the reader on my dissertation has this fantastic chapter on “Writing Program Research” where he tells the story of how, plagued by the rumblings on campus that “students can’t even write a single correct sentence,” he “analyzed errors in a random sample of 215 papers selected from a corpus of 700 papers written by first-year students” and discovered “at least 85% of sentences were error free”--empirical proof that students can, in fact, write many correct sentences (144). But writing research isn’t just about snarky research design to stick it to your supercillious colleagues. Writing program research, like its cousin teacher research, seeks to advance actual practice as well as knowledge in the field. As Lee Nickoson puts it, “Teacher research is the study of a writing class conducted by one who teaches it with the ultimate purpose of improving classroom practice” (101). That means you care intimately about the results and you aren’t willing to sacrifice quality teaching for research, but that you create a holistic identity as teacher and researcher (105). You are always still a human being. That theme is also at the heart of Suresh Canagarajah’s chapter. We’ve done an episode on Canagarajah before and how deeply I love that man, so I refer you to it, but in this collection, he talks about autoethnography, an “emic and holistic perspective” where researchers “study the practices of a community of which they are members and they are visible in the research” (114).   Quick sidebar to define one of the terms there. Emic, means insider, and it’s opposed to Etic, which is outside. Etic is the traditional perspective of ethnography: some white guy, probably British, and I’m thinking with a pith hat and a monocle, goes to Papua New Guinea or somewhere and frowns disapprovingly and makes notes in a notebook while the native eat bugs. Emic is about coming from the inside, where traditions and culture are part of the researcher’s understanding, so the research isn’t just observations and interviews, but also their own understanding. Autoethnography is the ultimate in this emic perspective, where researcher and subject are the same person.   For narrative research, the individual is often also tied up. Debra Journet objects to the perspective that “narrative has sometimes been presented as a n almost direct way to represent qualities of personal experience” (15)--there are, she argues, many times of narrative that aren’t just personal, but a whole “range of narrative genres” (16). Cynthia Selfe and Gail E Hawisher, for instance, in their chapter about interviews point out that “we had grown increasingly dissatisfied with containing our questions to a standard set of prompts that elicited information but did not easily encourage follow-up questions and did not always encourage the kinds of narrative responses we found so richly laden with information” (39). These narrations don’t always come when the same list of questions are applied to each interviewee as traditionally happens in interviews. And because it’s Cynthia Selfe and Gail Hawisher, you know technology is going to come into play, and indeed, they talk about how participants in their interviews often supplement their answers with digital media, and how publishing should also include video clips and sound as well as alphabetic and static image representations (44-45).   And lest you think digital research is going to be 100% easier than other types of research Heidi A McKee and James E Porter present “the ethics of conducting writing research on the internet” The internet is such a strange space for research because it isn’t entirely anonymous and it isn’t entirely private. When you study a text on the internet, some are obviously public, like a professional blog, but others have an expectation of privacy, or at least a limited audience, like the forum posts on a website for recovering alcoholics. Many people may feel like they are interacting in a space of limited publicity when they send text messages or post in a forum or even join a game like World of Warcraft, and they feel this way despite any small print on the site to the contrary. So even if sometime is technically permissible by your IRB department, you will want to considerate about consulting with representative audiences, being open about being a researcher online, and being aware of the regulations and laws of the online spaces you research (256).   No matter what kind of research you do, the volume as a whole seems to say, be thoughtful about the participants you involve, the audiences you are writing for and your own involvement in the subject. Things aren’t always cut and dry in research and what starts as, for example, a survey, may end up expanding into a series of interviews or ethnographic observation. Research in writing studies is so variable and there are so many ways to do it, from discourse analysis to autoethnography. We study texts and we study people. We want to make sure that we do it responsibly, thinking about how what we claim to be studying will impact the folks we study, the folks we’re writing to and, ultimately, to us ourselves as researchers.

[acoustic guitar music] Welcome to Mere Rhetoric, a podcast for beginners and insiders about the ideas, people, and movements who have shaped rhetorical history. I'm Mary Hedengren, and every time we do Mere Rhetoric, I hope you feel like it's a cozy introduction to some of the people who have been part of rhetorical history at different times and places. But it's rare that I actually get to talk about somebody who I've sat next to, and I've eaten lunch with. And in fact, I got to eat lunch twice with today's topic, Suresh Canagarajah. Canagarajah is kind of a hero of mine, and he's a really amazing scholar and just a really nice human being. I met him for the first time when I was a beginning graduate student, and I was at a really small conference -- small enough that they were willing to pay for us to eat lunch together every day, and I got to sit next to Suresh Canagarajah, who is one of the superstars of that particular conference, which focused mostly on multilingual writers and different writing traditions. So it was such a big honor to get to meet him. And not only did I get to meet him, but he was really nice and sort of soft-spoken. Later, I actually got to see him, talk with him a little bit at this last year's MLA in Vancouver. And again, he was just really nice and generous, and... I don't know, I just really enjoy spending time with Suresh Canagarajah. So today we're gonna talk little bit about him, and I hope you spend time with him right now and get to enjoy the time that you spend here. Okay, so the reason why I was a little cowed by Suresh Canagarajah is he's done some really important work. His book, Resisting Linguistic Imperialism in English Teaching, won the MLA's Mina Shaughnessy award in 2000. Later, another book that he wrote, Geopolitics of Academic Writing, won the Gary Olson Award from the Association of Teachers of Advanced Composition in 2003. So he's kind of a hotshot. His work focuses, like I said, mostly on different ideas of teaching English, and the ways that English becomes part of the cultural capital in other traditions. And to be able to get at this idea, he focuses at the very beginning in the former British colony of Sri Lanka, which is where he's from. Canagarajah himself is a multilingual writer who had to negotiate identities as a Sri Lankan, as well as a scholar in rhetoric. So his background sort of uniquely prepares him to be able to talk about resisting linguistic imperialism in English teaching. This book focuses on how, quote, "The classroom culture is a site where the agendas of the different interest groups get played out, negotiated, and contested," end quote. Teaching English in a country where they have other linguistic traditions is always going to be a question of power. And there's conflicting attitude and behavior about students regarding English study. On one hand it opens up a lot of possibilities for them, especially economically and in terms of power. But on the other hand, they have, quote, "conflicts in having to indulge in a communicative activity, from which they have to keep out their preferred values, identities, conventions, and knowledge content," end quote. So you can feel a little bit like you're betraying you own language, our own writing tradition, and even your own values when you engage in academic writing -- or any other type of writing -- in English. These students have to, quote, "negotiate with English to gain positive identities, critical expression, and ideological clarity." And they will become insiders and use the language in their own terms, according to their own aspirations, needs, and values. This seems like a high order for teaching English and making sure that the people who come from other language backgrounds aren't isolated, that they can use the dominant discourses from the perspective of their vernacular standpoint to creatively modify the codes, not just buy into the standard American English, but sort of have a way to feed back to American academic English from their own traditions, and bring what they have to the table as well. This of course has application in the classroom. So he says, "The end result of this pedagogy is a critical awareness of the rationale, rules, and consequences of the competing discourses in the classroom and outside." So there's a lot of emphasis in Resisting Linguistic Imperialism in English Teaching, on the teaching aspect. But everything that he says about teaching can apply to other ways that English remains the lingua franca of academic writing. So you can think about this in terms of articles that get published in academic journals, or the way that conferences are conducted -- the fact that when I go here Canagarajah speak, he has to speak in English, and that puts us at a different power dynamic than maybe it would be if I had to meet him and speak in Tamil. So when he goes about talking about the potential for linguistic imperialism in teaching English, he comes at it from an ethnographic perspective. Particularly an ethnographic perspective that takes in his own culture. In some circles, talking about sort of your own lived experience can be called autoethnography. Autoethnography looks at your own group, your own circle, and sort of yourself as a participant in this particular group. Canagarajah defends the use of autoethnography because, he says, "It gets you into doors that you wouldn't get into otherwise." For example, he points to closed faculty meetings, or casual conversations. When he talks about autoethnography, it's perhaps a controversial methodology because there can be questions about how much disclosure he has in those closed faculty meetings and other situations. But on the other hand, it makes you sure that you're proceeding from an insider's perspective and not being imperialistic in the ethnography that you're doing. Now, his book about resisting linguistic imperialism in English teaching was controversial sort of itself. Robert O'Neil argues that people learn English, quote, "to communicate with people who do not speak the same language," end quote, instead of communicating with your own people. And that it's not just about the sort of insider, talking to each other situation. There are nationalists, as well as universalists, who either reject English study as nationalists, or embrace an English that is, quote, "expansive, malleable, and neutral." Canagarajah is sort of proposing something else, where English is not neutral at all, but it's sort of a necessary -- I don't want to say evil, but a necessary [inaudible] for a lot of people to enter discussions of power. Canagarajah draws on a lot of other theorists, including Phillipson, who really focuses on the native speaker fallacy, which is this idea that if you're a native speaker, somehow you understand English than somebody who isn't a native speaker. And Phillipson's work has been really important in questions of TESOL. And it's kind of fitting that Canagarajah has just recently become the editor of TESOL Quarterly, which is the journal that focuses on teaching English to speakers of other languages. So it's -- You can see sort of a clear trajectory in the work that he does. More recently though, his work has sort of expanded from looking at world English’s in terms of groups that speak English outside of the United States, to linguistic and dialectic variety in all of its situations, including African American vernaculars. He's interested in how new forms of globalization, quote, "lead to fluid, discursive, and linguistic practices between communities." And he's interested in all of the different ways that we look at English, and why we can find other strategies that will treat English, quote, "as a heterogeneous language, made up of diverse varieties of equal status, each with its own norms and system." This work has also sort of applied to different ways that people publish in English in different situations as sort of diaspora communities. The panel that I was able to listen to him speak at MLA focused on these multiple English’s, and what might be termed as experts' right to their own language. That is to say, once you get enough cachet, you can bring in your own linguistic tradition and your dialect, and nobody's going to think twice of it. But if you're a novice, then you might be stuck speaking something that looks a little bit more like bland, imperialistic American academic English. So Canagarajah is a really amazing scholar, and he's really done some interesting things. I recommend you, check out some of the books from him -- especially Resisting Linguistic Imperialism in English Teaching. No matter how you feel about the role of English in American academic writing, it will definitely spark some conversations that you can have with other scholars, or even just thinking about it yourself. But even if you don't get a chance to read Canagarajah's work, I can hope for you even the greater honor that you will be able to meet him at a conference sometime. [guitar music]

Mark and Tara talk about the distinctive digital strategies that are emerging in and through the contemporary PhD.