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Encounters with borders

A migrant academic's experiences of the visa regime in the Global North

Priya Dixit

sousveillance’ (2015) to illustrate how Global South bodies are subject to surveillance and judgement in the global mobility regime. Through an autoethnographic account showing the denial of the visa application necessary for my proposed research project, I

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The Young Indigenous Women's Utopia Group, Cindy Moccasin, Jessica McNab, Catherine Vanner, Sarah Flicker, Jennifer Altenberg, and Kari-Dawn Wuttunee

was enriching and exciting, it was also challenging. We use an autoethnographic and conversational storytelling method to describe our experience with the intention of sparking conversations about the role of (diverse Indigenous) girls and community

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Haptic Mediations

Intergenerational Kinship in the Time of COVID-19

Bob Simpson

defined according to criteria that are outwith their particular culture and context. In this regard, my previous auto-ethnographic vignette reveals something of the particularities of my own experience of kinship. The sense of people who think of

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The irony of an ‘international faculty’

Reflections on the diversity and inclusion discourse in predominantly White institutions in the United States

Chenyu Wang

emerging from their everyday experience and covers a range of the racial/ethnic/national backgrounds of foreign-born faculty. In a collaborative autoethnographic study, Kathy-Ann Hernandez, Faith Ngunjiri and Heewon Chang (2015) unpack how three foreign

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Emily Bent

power. In this article I offer an autoethnographic exploration of the ways in which this particular set of tensions plays out across the design and presentation of GSO . I draw inspiration from what Lauren J. Silver (2020) , according to the title of

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Toying with Animism

How Learning to Play Might Help Us Get Serious About the Environment

Timothy Stacey

journey from an incredulous naturalist to a playful animist imaginary during my fieldwork in Vancouver, Canada. I will begin by introducing my autoethnographic approach, my “playground” of Vancouver, and my “playmates.” I then break my journey down into

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The Ritual Labor of Reconciliation

An Autoethnography of a Return of Human Remains

Lotten Gustafsson Reinius

of returns of remains from a ritual perspective, I leave the never-ending arguments about repatriation in favor of an autoethnographic description of how such transactions are carried out in concrete terms and how they can be understood symbolically

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Race and the Micropolitics of Mobility

Mobile Autoethnography on a South African Bus Service

Bradley Rink

city, my autoethnographic approach on a South African bus service is preceded by N. P. van Wyk Louw’s unpublished musings on another Cape Town bus service in the early 1940s. 38 Louw’s “In die bus afgeluister” [Overheard on the bus] as examined by

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Teachings of Tara

Sacred Place and Human Wellbeing in the Shimla Hills

Jonathan Miles-Watson

usual ethnographic information. There is, of course, an auto-ethnographic element to most classical and contemporary ethnography ( Engelke 2002 ); however, much of this material treats the auto-ethnographic element as a minimal aside rather than a

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Religion through the Looking Glass

Fieldwork, Biography, and Authorship in Southwest China and Beyond

Katherine Swancutt

researchers and interlocutors alike to declare a degree of ownership over each other’s biographies. To this end, I demonstrate the value of incorporating auto-ethnographic elements into the study of religion, given that claims to authoring or owning our