Corporate entrepreneurship is dedicated to the continuous exploration of opportunities and leveraging innovation activities to achieve a competitive advantage, improved performance, and prosperity of companies. The problem is that the complex reality of multinational corporations is creating distinct obstacles for subsidiary managers who are attempting to develop and promote entrepreneurial activities. The purpose of this qualitative analytic autoethnographic study was to explore barriers and enablers for corporate entrepreneurship ‎practice by focusing on the individual and organizational processes, culture, and lessons learned from entrepreneurial activities that took place at the selected organization during the last decade. The interviews with 9 participants, who were involved in the activities covered by the study, served to reflect the researcher’s narrative and strengthen the reliability and trustworthiness of the results. The study results are based on the contextual data analysis and involved identified barriers in organizational, cultural, and business environments along with the specific manager’s actions and organizational processes for overcoming them. Findings showed that despite the obstacles in the subsidiary’s internal and external environments, one could achieve acknowledging the value of the subsidiary’s innovation activities and establish foundations for the practice of corporate entrepreneurship. The adaption of the study findings is expected to catalyze social change and strengthen the positive impact of entrepreneurial activities on employees’ motivation and job satisfaction, innovativeness, sustainability, and growth of companies and national economies.

<p>This study advances communication scholarship on fragments (McGee, 1990), while demonstrating how to create and use an innovative approach to scholarship in this field. The research goal was two-part. First, to better understand the everyday critic’s role in co-creating discourse. This master’s project prompted eight collaborators to create an artifact in response or interpretation to a focal work, the short story “The Yellow Wallpaper” by Charlotte Perkins Gilman. Ethnographic and autoethnographic methods were used to observe the discourse that emerged from this prompt. Observations challenge the separation between text and context, revealing the significant impact that vernacular fragments have on the rhetorical life of a work. The second research goal was to create an arts-based approach that would be most appropriate to reach this better understanding. This work can be used as an exemplar of arts-based research approaches applied to achieve theoretical understandings in communications scholarship.</p>

There are Stories that we are told, stories that we tell, and Stories that are told through us. This text sets out to ask whether self-regulation is a tool to support the progressivist educator or something that undermines the goals of progressivism. But we cannot avoid the footnotes or philosophy in educational research. What is ‘progressivism?’ How does its theory connect or disconnect from its practice? Can it function or live up to its name if those who call themselves ‘progressive’ teachers or parents are distracted by The Question of ‘How do I get them to do what I want them to do?’ And, what about the follow-up fear of control or chaos or the belief that ‘Those kids can’t handle their freedom?’ Employing an ‘out-of-the-box’ narrative academic writing approach, weaving stories from personal parenting and teaching moments with case studies, the questions surrounding self-regulation reveal some surprising answers. Can the narrative surrounding Classroom Management co-exist with progressivist educational goals or the tool of self-regulation? Can democracy be promoted, taught, or lived without praxis? / Graduate

Focusing on the lived experiences of ten rural black women in a familial community in central North Carolina, this project documents the mundane and extraordinary events of their lives and how they create meaningful lives through storytelling. Theoretically grounded in black feminist thought, intersectionality theory and muted group theory the investigation calls for the use of storytelling and poetry to understand how rural black women experience, live, and communicate their lives. Merging the experiences of participants with the researcher, the study also considers the ethical implications of being an insider-outsider and offers suggestions for engaging in creative scholarship. The author uses a combination of various qualitative methods, including ethnography, participant observation, interactive interviewing and autoethnography, to better understand her experiences as a rural black woman. The author combines archival research about the community, personal reflections, field notes and interview transcripts, translating the data into stories about rural black women's lives. The study shows how the stories rural black women share, the secrets they hold, and the activities of their daily lives offer a window for understanding concrete lived experiences as communication experiences.

Teacher diversity continues to receive increased attention in educational research, highlighting experiences of teachers of Color. Despite this attention, teachers of Color are rarely seen as contributors to educational research. During the COVID-19 pandemic, there was a distinct increase of anti-Asian hate crimes due to many people blaming the deadly virus and aftermath on all Asians. The purpose of this study was to examine the lived experiences of a Chinese American teacher in graduate school during times of heightened racial reckoning and unrest within the Asian American community. Using an autoethnographic approach, a timeline was constructed with events, later turning into memos, from three separate categories. One memo from each category was selected to develop into a vignette that was analyzed for overarching themes. Findings included the inextricable nature of the separate categories creating a metaphorical braid, the importance of validation, the internalization of the Model Minority Myth, and the delayed racial identity development as a result of Asianization. Understanding the lived experience in this study means to understand that teaching is a "whole person"job, the roles that allies and support structures have, and that racial identity is continuously developing. Possible implications from this study include creating intentional community groups for teachers of Color and teacher candidates of Color, and additional explicit opportunities for racial identity development in teacher preparation programs. This study may contribute to research focused on teachers of Color, specifically Asian American teachers, during times of racial reckoning and increased visibility. This study highlights the experience of an Asian American teacher in a field where the stories from Asian American teachers are often missing.

This study is about how eight mixed-race women, residing in urban Sweden, experience their own becoming through body and sexuality and through the way they experience that other individuals and the outer world view them. The methods used are ethnographic interviewing and autoethnographic writing.The theoretical framework is mainly located in the field of feminist and anti-racist phenomenology and includes becoming, belonging, intersubjectivity, disidentification, and affect theory. I find that the women of this study become through negotiation of circulating images, stigmas, and norms and that becoming is a corporeal process that is felt and thought. We create belongings through our becoming.

The word tourist is loaded with negativity, especially, as MacCannell and Urry argue, for those of us that travel ourselves. In this exploration, the author takes a deep dive into the primary theories of MacCannell's search for authenticity and Urry's tourist gaze while recounting a series of journeys throughout Cambodia through her own Western epistomologic lens while also considering feminist, postcolonialist and decolonialist extensions and counterarguments. The purpose of this paper is to critique the portrayal of tourists as the monolithic characters created by MacCannell and Urry through an exploration of the author's experience and offer varying viewpoints and considerations that are applicable to the theorists and not. The conclusion is a call to action for further research where the tourist and destination intertwine.

In this thesis I explore Donna Haraway’s planetary ethic of making kin, not babies (2016) and how it could be put into practice by way of my own struggles with myoma (common muscle knots in the uterine tissue) and the question of having children or not. The personal reflections herein are based on my own thoughts and concerns, drawn from diary entries and personal conversations, on the issue of birthing and raising children on “a damaged earth” (Haraway, 2016, p. 2). In doing this exposé of feminist reproductive politics and theory in a climate changed and environmentally altered world –Haraway’s ethos in particular– and juxtaposing this with my own localized and particular situation, the starting point for this thesis is that the personal is political, but also vice versa. Simply put, I seek a better understanding of what Haraway’s vision might look like if juxtaposed to a female central European, feminist 28-year old’s life (my own) in order to put theory to the test of lived experience. In my thesis I draw methodologically on both historiographical accounts of feminist science and technology studies and this field’s long-standing research traditions on reproductive politics, and on autoethnographic accounts of living with myoma and a desire for children thereby “connecting the personal to the cultural” (Ellis and Bochner, 2000, p. 739). Consider this thesis an invitation to watch me play string figures with myoddkin, to see us compose, re-compose, and decompose relational patterns among us.

This research seeks to explore how the metal arts are taught to women in Kuwait in an undergraduate setting, making the call for the use of feminist pedagogy when teaching the metal arts to women in Kuwait. This research is achieved using the qualitative methodology of analytic autoethnography. The theoretical framework is a feminist lens bridging the social construction of gender with the gendering of objects and feminist standpoint theory. The data comes from the experiences of creating three of my own pieces of artwork as well as the pieces themselves in tandem with historical, political, and cultural contexts. The analysis from this research is then bridged with feminist pedagogy in order to begin to develop an inclusive metal arts curriculum for women in Kuwait.

Purpose: The purpose of this paper is to examine the rituals and communicative practices that simultaneously create community, out-groups and perceptions of stigma at a local comic book retail organization through autoethnography. As such this piece explores personal identity, comic book culture and how this comic book shop acts as important third place as defined by Oldenburg. Design/methodology/approach: Autoethnography allows for the simultaneous research into self, organizations and culture. As a layered account, this autoethnography uses narrative vignettes to examine a local comic book retail organization from the first person perspective of a collector, a cultural participant and geek insider. Findings: The term geek, once brandished as an insult to stigmatize, is now a sense of personal and cultural pride among members. Various rituals including the “white whale” moment and the specialized argot use help maintain community in the comic book shop creating a third place as categorized by Oldenburg. However, these shared communication practices and shared meanings reinforce the hegemonic masculinity of the store, leading the author to wonder if it can maintain its viability going forward. Originality/value: This autoethnography was performed at a local comic book shop, connecting communicative and ritual practices to organizational culture, hegemonic masculinity, geek culture and personal identity. It also argues that one need not be an embedded organizational insider to perform organizational autoethnography.