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During field experience as a storyteller constructing a performance based on the Battle of Kings Mountain on behalf of the Overmountain Victory Trail Association and the Overmountain Victory National Historic Trail, I encountered ethical and philosophical dilemmas. This challenge centered on ethical and spiritual convictions that put me in potential conflict with the task of creating a performance about war. This experience forms the basis of an autoethnographic approach to the art form, revealing the critical role played by personal ethics and a functioning engagement with historiography and narrative theory in producing effective performance stories. Historical performance storytelling has little developed theoretical discourse that takes into account contemporary theories of historiography and interpretation. My experience suggests that interdisciplinary thought on narrative, counternarrative, performance, and historiography should be incorporated by storytellers to aid in the production of ethical and effective historical storytelling performances.

This pedagogy of weaving the Nigerian Tiv a'nger into life writing, mobility and place blends in my experiences, cultures, geographical locations and stories. As I travel through and within countries as an international student, I draw from postcolonial and feminist scholars such as Anzaldua (1987), Bhabba (1994), Rushdie (2011) and Trinh (1994) in negotiating a hybrid space where my sense of belonging and home is continuously unsettled and negotiated. In this thesis, I use the a’nger as a metaphor for blending, merging and blurring text, identities, and questioning the conditions which produce stories, memories and events. In this auto/ethno/graphic pedagogy of weaving the Tiv a'nger into my encounters as a traveller, sojourner and mother, I am seeking to link my cultural background with my scholarship in the faculty of education and the faculty of law as a literary metissage that allows me to situate my narrative within broader sociopolitical discourses that query gender race and class issues (hooks, 2003; Fanon, 2008). I am guided by a desire to show that stories are research and that stories influence our movements as Africans in diaspora (Achebe, 1973; Wa Thiong’o, 1986). In drawing from the stories of my Tiv ancestors through African indigenous a’nger, I am guided by a quest to decolonize a space in academia to include other ways of knowing and being in the world. In retelling my stories, I open up conversations about the experiences of international students from Africa who relocate to other countries in the quest for continuous education. I use qualitative research methodologies such as auto/ethno/graphy (Douglas & Carless, 2013), bricolage (Kincheloe, 2005), metissage (Lionnet, 1991), multimodality (Morawski et al., 2016); and life writing (Hasebe-Ludt, Chambers & Leggo, 2009) to linger, tarry and trouble the sites between history and culture, home and abroad, us and them.

Catholic schools are in need of innovative change. The problem lies in how to construct the elements of change to create viability for a school in the face of rapid declining enrollment. Responding to this type of environment as an educational leader requires qualities and characteristics similar to those of first responders in a medical emergency, a term I coined as the triage principal. This autoethnographic research study was designed to answer three research questions: 1. As a new principal at Michael, the Archangel School (MAS), a Catholic school in danger of closing, what challenges did I experience? 2. As a new leader, how did I respond to the challenges to bring about change at MAS? 3. What did I learn from this first year leadership experience? This autoethnographic study is constructed from my voice as a first year, first time principal, using several data sources: my blog, my archival field notes, and three interviews from archdiocesan leaders. Each of the given data sources had contained a data collection procedure resulting in overarching thematic patterns that led to generalizations based on the past experiences at MAS and my review of the literature. The weaving of the past and present of my life’s leadership journey in combination with the culture and the people that surround me for this study, has made me realize that I do have a story worth sharing, a story that can potentially help others who might find themselves seemingly lost and alone.

Despite the expressed need for bicultural teachers, research on teacher attrition has demonstrated that a growing number of bicultural educators are leaving the classroom. Bicultural male teachers, in particular, experience high rates of teacher attrition. Schools, unfortunately, are contexts in which Latino male teachers are constantly experiencing dilemmas related specifically to both their gendered and racialized positionality as males of color. Grounded in Antonia Darder’s critical bicultural framework, this autoethnographic study explored the complex factors that drive Latino male teachers out of the classroom, through an in-depth and grounded examination of a Latino male teacher who left the classroom. The study contributes to the conversation on bicultural teacher attrition, gendered relations, and their relationship to both teacher preparation and the education of bicultural students. Furthermore, the study explored how racism, sexism, classism, trauma, and heteronormativity mitigate the experiences of Latino male teachers, and how these manifest themselves through the hidden curriculum, asymmetrical relations of power, gendered essentialism, policing of behavior, the culture of silence, conditions of isolation, and disabling cultural response patterns. The implications of such factors in the life of one Latino male teacher are carefully analyzed and discussed, in an effort to consider their significance in rethinking teacher preparation programs, with respect to the needs of Latino males. Moreover, the study offers an engagement with critical autoethnography as a significant tool of reflection in the educational process and emancipatory process of bicultural teachers.

Emmanuel Levinas's philosophy of ipseity and alterity has permeated Western thought for more than forty years. In the social sciences and the humanities, the recognition of the Other and focus on difference, alterity, has influenced the way we ethically approach peoples and arts from different cultures. Because focus on the ego, ipseity, limits our ethical obligations, focusing on the Other does, according to Levinas, bring us closer to an ethical life. Furthermore, the self maintains responsibility for the Other and must work within Levinas's ethical system to become truly responsible. Therefore, the interaction between self and Other is Levinas's principal concern as we move toward the New Humanism. The traditional Western autobiography has been centered in the self, the ego, which may prevent the ethical interaction on the part of the writer because the writer often portrays himself or herself as exemplary or unique rather than as an individual within a culture who is responsible for others. Nevertheless, life writing has expanded as writers strive to represent themselves and their cultures responsibly. One form that has emerged is the literary autoethnography, a memoir that considers ancestry, culture, history, and spiritual inheritance amidst personal reflection. In particular, Native American conceptions of the self within story have inspired conventions of literary autoethnography. This project explores the way Native American worldviews have influenced the autoethnography by looking at four Native American authors: Janet Campbell Hale, N. Scott Momaday, Leslie Marmon Silko, and Carter Revard. Through research, family stories, interviews, and returns to ancestral spaces, autoethnographers can bring themselves and their readers closer to cultural consciousness. By investigating standards in autoethnographic works, this project will illustrate the ethical intentionality of autoethnography.

LIVE BED SHOW is an autoethnographic practice as research thesis exploring the apparent theoretical impossibility of reconciling the "unbridgeable gaps" of traumatic memory within autobiographical performance. Embracing an embodied poetics of failure, LIVE BED SHOW considers the possibility of employing the "ghosts" and "echoes" inherent to vinyl turntablism as a tool to represent traumatic memory in autobiographical performance. In doing so, it tests Karen Jürs-Munby's hypothesis that post-traumatic experience might share an affinity with the fragmented, non-linear, and repetitive structure of postdramatic performance.

This thesis presents an alternate career path for technical communicators in the area of content marketing and expands on the ethical and goal-related issues associated with a career change to a marketing-focused role. Many of the skills necessary for technical communication are transferable to marketing communication roles; however, a successful career change requires that technical communicators understand how the ethical values and goals of marketing professionals can differ from those of technical communicators. Through a detailed literature review and autoethnographic study, this thesis discusses the performance goals of marketing professionals to determine how these clash with those of technical communicators. This study also discusses the ethical values of technical communicators and marketing professionals, and how these values are shaped by their unique job functions. The overall goal is to determine how this affects the technical communicator working with content marketing. After combining the data available in the literature and the data gathered from the autoethnographic study, this study suggests that due to the differing job functions and training received by technical communicators and marketing professionals, ethically charged situations and ethically questionable practices are likely to be viewed under different perspectives by each professional. This can lead to vastly different perspectives on a particular situation and result in the two groups having vastly different ideas in regard to how ethical-decision making should proceed.