Month: September 2019

Mukbang, Autoethnography analyse

Ellis et al. (2011) suggested that Autoethnography is an approach that “a researcher uses tenets of autobiography and ethnography to do and write.” In order to understand Mukbang as a social phenomenon, digital product, and online entertainment, I used ethnographic research method. I reflexively analyzed my personal lived experience and opinion about Mukbang in my last blog. I became a participatory observer when I did some research on how Korean, Chinese, and Westerners about it.

About subjectivity

According to Ellis et al. (2011), Autoethnography “acknowledges and accommodates subjectivity, emotionality, and the researcher’s influence on research, rather than hiding from these matters or assuming they don’t exist. “. The relationship between the researcher and their autobiographic feedbacks about a specific topic is the crucial part of Autoethnography study. Hitchcock & Hughes (1995) and Plummer (2001) all agreed that one advantage of the subjectivity is that readers can access to the real…

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My opinion on Mukbang, As an Asian

I am someone who genuinely loves all food-relevant topics.

So far, I managed to build all my all BCM digital artifacts about food at some level. I mean, I even went to discover the future of food, and the food representation in games (applause to myself).

My passion for food and cooking is partly because, I, as an Asian, a Chinese, grew up surround by food culture. Just like Australian ask ‘how are you’ when you meet each other, the British say ‘what miserable weather,’ Chinese often ask ‘have you eat’ as a simple greeting language.

For me, watching Mukbang is like day-to-day relaxing entertainment.

I started to consider Mukbang as a unique social and cultural concept since BCM112. I wrote a short blog about Mukbang is a message for that. You are welcome to check that out here.

https://lilileah.wordpress.com/2019/03/27/mukbang-is-the-message-says-that-we-are-lonely/

So what is Mukbang?

According to a South Korean…

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Unpacking: Autoethnography & MAMA

MILLIE SWAIN

In my previous blog post, which you can read here, I researched the MAMA Music Awards 2018 event in Hong Kong through the autoethnographic methodology. I became a participant observer by watching the content directly and recording my ‘epiphanies’. I also engaged with a field of data on Twitter, which gave me greater insight into the way my cultural context influenced my epiphanies, and greater understanding of the cultural influence of MAMA Music Awards in Asia and globally.

In analysing my own research, I think it would have given more depth to my analysis if I had reflexively analysed the process behind my research in regards to identity politics – ultimately giving the reader greater insight into why I think why I do.

According to Ellis et al. (2011), the basis of autoethnography is grounded in ways to produce meaningful, accessible, and evocative research grounded in personal experience that would…

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MAMA Music Awards: Hong Kong 2018

MILLIE SWAIN

Over the past few days I have immersed myself in the world of the MAMA Music Awards. TheMnet Asian Music Awards(abbreviated asMAMA) is a major South Korean musicawardsceremony presented annually by entertainment company CJ E&M. The majority of prizes are awarded to K-pop artists, although some prizes are awarded to other Asian artists.

I decided to focus on the 2018 MAMA Music Awards in Hong Kong and have detailed by experience of watching the event online.

Initially, my experience of interacting with the cultural event is already altered due to my geographical distance from it.

This means the only place I could source the data from was YouTube, centering my experience within the realm of western media almost instantaniously.

Despite this, the quality was quite good and I felt it was easy to engage with the content.

Now, whilst I was watching the Hong Kong event…

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Researcher is Researched

myBCMblog

By analysing my previous blog post discussing my own autoethnographic study undertaken during the opening weeks of this semester, and comparing my  own evaluations and comments to the various key points in the Ellis et al. (2011) reading, It definitely makes it easier to understand the obstacles and the struggles of undertaking my own autethnographic research were also experienced similarly  by other researchers both from the past and in the present.

The Ellis et al. (2011) reading is quoted as saying that “when we conduct and write research, we implicate others in our work””, this is a perfect example of using the live-tweeting in our autoethnographic research and studies. The live-tweeting was a collaborative process in which we all curated our own content and research and shared it among one another.

Through the reading I also noticed that people wish to hold autoethnography to a criteria that is normally used…

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My Autoethnographic Experience

myBCMblog

In BCM320, the main focus has been exploring autoethnographic ideas and experiences, of both others and our own, throughout the semester. However, it has definitely been a challenging task to perform a study of myself and my own experiences, as it is something I am not overly familiar with doing often.

Initially this subject was somewhat of a ‘culture shock’ as well as a ‘kick in the back-side’, figuratively speaking of course, as we had to quickly learn and understand what was required of you to complete this subject. Through our live-tweeting experiences, we had to compare our own live-tweeting sessions of the culture portrayed in the movies with our own experiences. This was not an easy activity to undertake. However, as no one in the class appeared to be an expert, even I managed to produce some work, including the interactive live tweets on the hashtag.

After watching ‘Akira’…

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auto ethnography into Veganism in Asia

Looking at my progress to become a better auto ethnographer, I will be interested to examine my previous work ‘Veganism in Asia’, that investigated how in particular, South Korea adopts the term ‘veganism’ quite loosely, and my experience with that vague definition they give to it. This blog post that I will be examining, didn’t follow Ellis’s writing as the previous post before it did, as I only drew from my own experience of the topic and couldn’t feel a way to tie his wisdom amongst it. So, looking back at that post may have been weaker because I was unable to tie his reasoning into it. But I will be rectifying that in this post, where I will be attempting to look over my writing with his auto ethnographic words and reasoning.

Reading through Ellis’s finding after writing ‘Veganism in Asia’, I notice that my auto ethnography skills are…

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More on my Autoethnographic Experience

Communications and The Media

The experience I talked about in my previous blog post is from the perspective of a very westernised Australian who has an Italian influence due to cultural background. Not only is my cultural background very different, my work life, university life and friendships have also shaped my life experiences. These aspects of my culture have contributed to shaping my experience in the Japanese restaurant and my perceptions of the Japanese culture from this experience.

Ellis et al (2011) states that stories enable us to make sense of ourselves and others. It is a way for us to understand our feelings and emotions and why we felt the way we felt. This experience has allowed me to understand the Japanese culture a bit more, not only through the food, but through the other aspects of the restaurant, such as the atmosphere and waiters. During my visit, I began to understand that…

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How I Preformed My Autoethnographic Approach

A few weeks ago I wrote about my autoethnographic experience viewing a live-action Japanese drama called GTO Great Teacher Onizuka. This blog is to look back on how effective my autoethnographic research was to try and make my thoughts about GTO more transparent and what coloured them that way, which Ellis described as a “layered account” (ELLIS, 2004;).

While watching GTO I found that after an episode or two I would be googling about Japanese schools and reading new articles on “black classrooms” which are about the serious issues of bullying in Japanese schools the main theme of GTO.

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I mainly focused on GTO’s support cast as I saw them as more realistic expressions of a Japanese teacher and found several online discussions, journal articles and even a thesis on and in agreeance that debated the types of teaching styles represented in GTO. After viewing the thesis by Olli Riihimäki I found my views change and began comparing the divide between the teachers to the American major political parties of Democrats and Republicans not based on their views so much but more how they refused to cooperate for the future episodes. I kept seeing the vice principal Uchiyamada as that member of the political party which wouldn’t listen to facts and hated the other side purely because that’s what he thought he had to do and would do anything to discredit them.

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furthermore while watching the series I tried to understand why Uchiyamada had those views and why people still respected his views and why he’s words still carried weight. It was jarring watching people higher in the faculty listen to him and not just telling him he was wrong until I learned about the post-WW2 Japanese educational reform and then learning about the education system he would have grown up with and been a part of before reaching he age (Miki Y. Ishikida 2005).

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one aspect that I didn’t touch on but upon reflecting is how GTO could be considered a form of Soft power. the series shows children going through intense hardships but Onizuka solves all the children’s issues and even shows most characters that would be cast as villains in the story as those that see the error of their ways and repent. Joseph Nye states that Soft power is the ability to shape the preferences of others through appeal and attraction (Nye 2004). If while viewing the series our perception of Japanese schools and teacher we come to the conclusion that the teachers do go above and beyond and Japanese schools are better which is a strong subtle message in my interpretation of the series then I feel that GTO expresses a form of japan’s Soft power at work (Hashimoto 2018).

Below is a youtube link to the first season:

NyeJoseph S. 2004. Soft power: the means to success in world politics. New York: Public Affairs.

Hashimoto, Kayoko 2018, Japanese language and soft power in Asia, Palgrave Macmillan, Singapore

O’Neill, W.F. 1981. Educational ideologies. Santa Monica: Goodyear Publishing Company.

Ellis, Carolyn; Adams, Tony E. & Bochner, Arthur P. (2010). Autoethnography: An Overview [40 paragraphs]. Forum Qualitative Sozialforschung / Forum: Qualitative Social Research, 12(1), Art. 10, http://nbn-resolving.de/urn:nbn:de:0114-fqs1101108.

Linda Sieg. (2016). Secrecy, hierarchy haunt Japan corporate culture despite Abe’s reforms. Available: https://www.reuters.com/article/us-japan-corporategovernance/secrecy-hierarchy-haunt-japan-corporate-culture-despite-abes-reforms-idUSKCN0XT222.

Miki Y. Ishikida 2005, Japanese Education in the 21st Century,  usjp.org/jpeducation_en/jp ; iUniverse,

Olli Riihimäki (2011). THE UNCONVENTIONAL TEACHER AND HIS PEERS . Finland: University of Jyväskylä . pg6-80.