When Chris Moore dropped the ‘A-bomb’ in class a couple of weeks ago my face remained deadpan and expressionless. It was due to my naivety and unfamiliarity to the word that left me more or less indifferent to it’s meaning. However, within the coming weeks I would understand that ‘Autoethnography’ is a useful tool in my research.
‘Autoethnography is an approach to research and writing that seeks to describe and systematically analyze (graphy) personal experience (auto) in order to understand cultural experience (ethno)’ – Ellis, Adams & Bochner, 2010
Exploring the ‘unknown’ is both new as it is exciting. Traditional researchers often observe without any real engagement, this leads to limited understanding of cultural context. Misunderstandings between the ‘researcher’ and ‘researched’ through cross-cultural communication can be prevented by autoethnography.
Autoethnography challenges the preconceived assumptions one makes about what is ‘authentic’. During this week’s screening of Akira (1988) there was an ongoing debate about the use of dubbing. Many saying that accommodating for a Western audience almost limits the experience. As authenticity is concerned with the truthfulness of origins, attributes, commitments, and intentions. When it is applied to a culture, anything that doesn’t register as ‘authentic’, is dismissed as ‘fake’ or unreliable. This perpetuating generalisations and limiting room for growth.
Language transfers knowledge. In my own experience, the use of subtitles has opened up a world of understanding. So giving them an English voice, enables a wider audience to experience, observe and question the text.
Being self-reflective is crucial as an autoethnographer. When I was learning Japanese back in first year, I found it super helpful to have peers to study with. This ensured we were engaged but also allowed us to share travel stories, anime we had been watching or food during our breaks. The more time invested in immersing ourselves in these practices, led to a better understanding of the culture. One of the highlights during this period was picking up on passing conversations. ‘Eavesdropping’ on a conversations about a ‘delicious hamburgers’ and trying to contain my excitement because I could understand the context. However, when I lost enthusiasm for the language, these experiences were less consistent.
There is a real fear of cross-cultural ‘contamination’ that comes with the practice of autoethnography. As personal experience influences this research process, it is regarded as detrimental to epistemics. Subjectivity is unavoidable, and as Chris put it, Asia is already in Australia and Australia is already in Asia (2017).
ELLIS, C. ADAMS, T.E. BOCHNER, A.P. (2011) ‘Autoethnography: An Overview‘, Forum: Qualitative Social Research, vol.12, no.1,
MOORE, C (2017) “Global Flow.” Digital Asia. University of Wollongong, Wollongong. Prezi.
REED-DANAHAY, D (1997). Introduction. In D. Reed-Danahay (Ed.), Auto/Ethnography: Rewriting the Self and the Social. (pp. 1–17). Oxford: Berg.
WIKIPEDIA (2017). Carolyn Ellis. [online] Available at: https://en.wikipedia.org/wiki/Carolyn_Ellis