By exploring how my/a tattooed body functions as becoming through the concept of bodies without organs (BwO), this work pushes the edges of qualitative inquiry. Following St. Pierre’s call to deconstruct the concepts on which qualitative research is built, this inquiry troubles the I/we of authorship and linear meaning making as it examines the tattooed body functioning as becoming a BwO. The nodal ethnography is a Deleuzo-Guattarian-based methodological inquiry in which interruptions and layers of narrative are used to create spaces for conversation between my multinodes. The tattoos on my semipermeable corporeal flesh tell multilayered stories that are constantly moving and shifting, and I (re)make meaning of these stories within, amongst, and between the nodes that constitute this disorganized body while approaching the limits of a BwO, always in progress, becoming. There is no beginning or end, only a middle, made up of lines that can be read in any order, as linearity does not live here. The Laminar Express iPhone/iPad photography application allowed for the layering of images, text, and color to rupture and even to distort the lines of ink on my body as a plane of representation adds yet another collaborative space to have dialogue(s); thus offering endless possibilities for the nodes of my ethnography to be (re)connected and (re)produced. My tattooed body evokes response from my multiselves as well as from others; ergo, I invite the reader to become a co-collaborator of this nodal ethnography, and to take lines of flight with/in this experimental space of what may appear when tattoos/images/multinodes/selves and storied lines of inked/textured text collide with Deleuzo-Guattarian theory in exploring my tattooed skin as becoming a BwO.

This thesis finds that Dr SM Molema made a considerable contribution to the construction of the history of black people in South Africa, and was the first African historian to do so. Yet, he and other African writers were marginalised from the mainstream twentieth-century canons of South African history. Therefore, the thesis investigates the reasons for which Dr Molema (a medical doctor) became an historian and an ethnographer in 1920, and explores the nature of his critical engagement with the ways in which these disciplines represented black people. To understand the controversial treatment of black historical writers, this study appraises South African historiography and its tendency to construct debates about black people, while rendering black writers marginal to such debates. Further, the thesis explores the generic complexity of Molema’s work and finds he wrote in a hybrid genre, autoethnography. This complexity may have contributed to the many misreadings of his work. This study outlines the generic specificity and implications of autoethnography and finds that, like autobiography, autoethnography has been one of the genres of the Self (of personal testimony) that, under colonialism and apartheid, many black writers employed in providing corrective versions of mainstream versions of South African history. Autoethnography enabled Molema to represent his own life, but — more importantly — that of his community (the Rolong boo RaTshidi of Mafikeng) as a form of cultural translation for readers at home and abroad. Methodologically, the thesis understands that Molema’s own family history played a large part in motivating him to write history. In order to explore this relationship between the experience of history and its representation, the thesis has a dual structure: the first four chapters present biographical studies of three generations of the Molema family: Chief Molema, the founder of Mafikeng, his son Chief Silas Thelesho Molema, and Silas’ son, Modiri Molema, the historian and ethnographer. Chapters Five and Six present an exposition and critique of his first work, The Bantu Past and Present. Dr Molema’s biographies of Chiefs Moroka and Montshiwa are used as ancillary texts.

This study investigates the dominant discourse of the failure of public education and the 'reform du jour' response ; and seeks ways school leaders could disrupt and transform to create possible alternate discourses for schools. This critical autoethnography included interviews, a focus group, document analysis and a research journal permitting participant research at the heart of a high school reading department. The data were synthesized in ways that made sense of power, practices, and culture allowing the personal to become valid data. ... This narrative illustrated the complexity of the emotional context and illustrated how school leadership discourse could turn the dialogue away from an economic and back to a teaching and learning relationship. The narrative aimed to give rise to a counter narrative, but found that the site of the high school reading department was currently too confused, too complex and too contradictory to establish any meaningful conclusions for its future that are not underpinned by extensive reforms designed to end its isolation. / by Mary Webster. / Thesis (Ph.D.)--Florida Atlantic University, 2012. / Includes bibliography. / Mode of access: World Wide Web. / System requirements: Adobe Reader.

A autoetnografia foi o viés metodológico escolhido nesta pesquisa para dar suporte ao objetivo da investigação, ou seja, a formação de formador de professores, na qual o papel do pesquisador se funde com sua atuação caracterizada pelo binômio sujeito/objeto de pesquisa. Este aporte metodológico proporciona ao pesquisador uma experiência incômoda, na qual sua intimidade é desvelada, ao passo que suas histórias de vida funcionam como um pano de fundo para caracterizar o objetivo da pesquisa. Neste sentido, busca-se por meio do papel do formador de professores/investigador e seus diversos contextos de atuação por meio de seus questionamentos impulsionados tanto por aportes teóricos quanto sua experiência em sala de aula e de mundo. Esta tese organiza-se da seguinte forma: no primeiro capítulo apresenta-se uma reflexão e discussão teórica acerca do processo metodológico escolhido nesta investigação, a autoetnografia, alinhavada com narrativas, que compõem uma das características desta investigação, prenunciando o lócus de enunciação. O capítulo II constitui-se por um mergulho no processo autoetnográfico focado na formação do formador de professores de língua inglesa, com narrativas que representam a algumas epifanias oriundas da história e experiência de vida do pesquisador no percurso de investigação, assim como pressupostos teóricos pautados pelo pensamento pós-moderno, pós-colonial, construção de sentidos, Novos Letramentos/Multiletramentos e Letramento crítico. No último capítulo são apresentados os desdobramentos deste processo autoetnográfico por meio da apresentação de Exercícios Espitemológicos e Ontológicos na/para a formação do formador de professores, retomando as reflexões dos capítulos anteriores e levantando questionamentos para futuras investigações nesta área.Por fim, nas considerações finais, apresenta-se uma análise geral do trabalho, considerações, ponderações, sentimentos e emoções causado pela necessária finalização desta proposta de investigação. / Autoethnography was chosen as the methodological perspective for this research to support the investigation aims, i.e., the teacher educator and the teacher education program, in which the research role merge with his attitudes as a teacher educator characterized by the binomial subject/object.This methodological contribution provides the researcher with an uncomfortable experience in which his intimacy is revealed, while his life histories function as a background to characterize the purpose of the research. In this sense, it is sought through the role of the teacher educator/ researcher and his various contexts of action through his inquiries driven by both theoretical contributions and his experiences in the classroom and in the world. This work is organized as follows: an introduction which shows work objectives and foreshadowing the researchers locus of enunciation. The first chapter presents a theoretical discussion and debate about the methodological process chosen in this research, the autoethnography, aligned with narratives, which make up one of the characteristics of this investigation. Chapter II consists of a dive into the autoethnographic process focused on the English-language teacher educator, with narratives that represent some epiphanies from the history and life experience of the investigator in the course of research, as well as theoretical presuppositions guided by the Postmodern thinking, postcolonial, meaningmaking, New Literacies / Multilitreacies, and Critical Literacy. In the last chapter the unfolding of this autoethnographic process is presented through the presentation of Espitemological and Ontological Exercises in the education of the teacher educator, resuming the reflections of the previous chapters and raising questions for future investigations in this area. Finally, in the final considerations, it presented a general analysis of the work caused by the necessary completion of this research proposal.

The published works that form the basis of this PhD are a selection of hip-hop songs written over a period of six years between 2010 and 2015. The lyrics for these pieces are all written by the author and performed with hip-hop group Stanley Odd. The songs have been recorded and commercially released by a number of independent record labels (Circular Records, Handsome Tramp Records and A Modern Way Recordings) with worldwide digital distributionlicensed to Fine Tunes, and physical sales through Proper Music Distribution. Considering the poetics of Scottish hip-hop, the accompanying critical reflection is an autoethnographic study, focused on rap lyricism, identity and performance. The significance of the writing lies in how the pieces collectively explore notions of identity, ‘outsiderdom', politics and society in a Scottish context. Further to this, the pieces are noteworthy in their interpretation of US hip-hop frameworks and structures, adapted and reworked through Scottish culture, dialect and perspective. Reflecting the multi-disciplinary nature of hip-hop studies, an autoethnographic framework (Monaco, 2010; Munro 2011) is combined with poetic analysis, musicological discussion and social and cultural studies toexamine the pieces that comprise the published works. Through a consideration of poetics, linguistics, sociological issues and cultural considerations, a schematic emerges, describing a construct of lyrical techniques, signifying practices, social interactions and outsider narratives that speak to (re)imagining, (re)creating and (re)constructing local culture by expressing it through hip-hop and vice versa. This study demonstrates new knowledge regarding global and local intersections in Scottish hip-hop, identity construction and negotiation, and creative approaches to rap storytelling.

There is a dearth of Black male education success stories and a lack of documenting by some pastoral practitioners of their model of pastoral care. The absence of both my story and model was due to traumatic memories. As a Black male pastor and educator, seen as a role model, working to inspire Black young males disaffected in their education, the absence blocked my practice advancement. Therefore, I used this problem for a self-reflective study on my practice to put my record straight. First I revisited a snapshot of my educational past and contemporary practice using a Black metaphorical redemptive lens to see my study as a Black hero’s journey. Second, I imagined myself through a Johari Awareness Model in reflective conversation with myself, Jesus Christ, and others. Third, I located my work within a practical theological paradigm and used autoethnographic methodological approach and methods to gather and analyse my data. Finally, I subjected my findings to a discussion interpreted through my conceptual lens to see what would emerge. Hidden insights underpinning my practice were surfaced providing me with a new view of my life and way of being in my practice. Captured in the form of my autoethnography, this serves as a new Black cultural symbolic resource. This gives documented access to my education success story. It also models my pastoral practice which now enables me to share with others, through symbolic modelling, the current best knowledge and practices underpinning my work. My study is an innovative use of inner experiences for Black professional advancement from blocked traumatic memories. It provides a new model within the field of practical theology, by which others might see a theology by heart beyond the usage of text for professional development. My inquiry makes me more transparent and a better role model for student and colleagues.

This text takes a new approach to autoethnography by using personal narratives to analyze our work across multiple disciplines and subdisciplines. These stories feature authors working at the intersections of autoethnography and critical theory within a given organizational context. Organizations are not simply entities, but systems of meaning. As such they are sites of cultural practices and performances, and of domination, resistance and struggle. Working at the intersection of organizational studies and autoethnography, this book explores the ability of autoethnographic and personal narrative approaches to generate important, innovative, and empowering understandings of difference, discourses, and identities, while attending to the various powerful dynamics that are at play in organizations. These are stories of work, at work, and help to finally bring theory and direct exemplars together. / https://dc.etsu.edu/etsu_books/1130/thumbnail.jpg

This research examines the effects of maternal incarceration in the United States with a specific focus on the short- and long-term risks to which children are exposed when they live with their mothers pre-incarceration. It synthesizes the pre-existing body of research concerning the effects of maternal incarceration and places it in dialogue with the author’s unfolding personal narrative—a story of resilience. Employing an autoethnographic approach and analyses of the letters her mother wrote to her while in a state penitentiary, the author examines her own life relative to the relational communication patterns between her and her mother before, during, and after her mother’s incarceration.

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