This article advocates autoethnography as a critical feminist methodology for using personal testimony to investigate women’s experience and performance of fandom The article’s centerpiece is an analysis of the personal testimonies of three women—researcher-fans of different ages—of a fan-owned club Hapoel Katamon Jerusalem. In addition to revealing women’s gendered-based experiences and the different ways in which women acquire and perform fandom, their personal stories prove valuable for exposing the gendered regime of the football field. Moreover, they reveal how women who are not fluent in the hegemonic language of fandom make their way in the fandom field as they seek their own voice and position in it. The analysis suggests that women’s participation can disrupt the hegemonic masculinity of fandom and challenge its established boundaries, thereby problematizing accepted definitions of the authentic fan.
Three Fandom Autoethnographies
Tamar Rapoport and Efrat Noy
The Road to Wigan Pier and Down and Out in Paris and London
George Orwell is most widely known as the teller of dystopian tales of oppression. A closer look at his oeuvre reveals a courageous truth seeker who frequently lived and worked with his literary subjects. In his fieldwork he used the methods of classic ethnography including participant observation, semi-structured interviews and field notes. This article argues that Orwell was an ethnographer in his research methods and that both Down and Out in Paris and London and The Road to Wigan Pier are ethnographic texts with valuable insights into marginal groups in the early to mid-twentieth century in Europe. The writer’s clear-sighted and humane depiction of ‘otherness’ shows his skill as an ethnographer. His personal investment with his subject matter, reflexivity and attention to broader social and political phenomena in his narratives mark Orwell as an autoethnographer.
Auto-ethnographical Reflections at the Jewish Museum Berlin
Victoria Bishop Kendzia
This article explores the issue of ethnic attributions versus options pertaining to Jewishness in Germany. The methodology is a combination of standard ethnographic fieldwork with Berlin-based high-school students before, during and after visits to the Jewish Museum Berlin (JMB) and auto-ethnography detailing and analysing my own experiences in and outside of the research sites. My goal is to illustrate particularities of interactions in sites like the JMB by contrasting the way in which Jewishness is handled in and outside of the standardised research situation. Further, the material points to continuities between anti-Semitism and Islamophobia. My analysis aims to open up further, productive discussion on this point.
Tiina Ann Kirss
autoethnography, fraught with reference to letters misdelivered or returned, correspondences interrupted by the sheer pace of change, which is difficult, if not impossible to articulate, share a narrative edge with Francisco Martínez’ recounting of his multiple
Sophia Yablonska's Travelogues in the History of Modern Ukrainian Literature
only the external world, but, most of all, her own feelings and changes, the “new impressions” that took her breath away; in some sense her travelogues can be seen as a kind of autoethnography, or even self-mapping. In this way she manifests herself as
An Encounter of Personal Biographies with Europe’s Journey
Marcos Farias Ferreira
. Adams and A. Bochner ( 2010 ), ‘ Autoethnography: An Overview ’, Forum: Qualitative Social Research 12 , no. 1 < http://www.qualitative-research.net/index.php/fqs/article/view/1589/3095 >. Havel , V. ( 1995 ), Toward a Civil Society