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How do we reconcile the complex and subjective dimensions of ethnographic research as they pertain to ethnographers themselves? What is to be made of the compelling draw the ethnographic process tends to have on its researchers? This article uses hermeneutic phenomenology to examine how ethnographers’ lifeworlds make possible the doing of ethnographic research. I draw on moments from past research to argue for an inexorable link between lifeworlds and ethnography, which results in ethnographers being definitively, yet uniquely and contingently, “chosen” to live as ethnographers. This multilayered snapshot of ethnographic subjectivity seeks to embolden the reflective space necessary for promoting a fuller sense of accountability by ethnographers, a fuller understanding and awareness of the complexities inherent to ours and others’ ethnographic stories.

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This story tells about an accident that occurred at the 2016 International Congress of Qualitative Inquiry. The first author presents her autoethnography of her partner’s fall and her subsequent reaction. Then to complicate and deepen her telling, she crafts a second multivoiced account from the responses of eight people who were part of the event. The participants’ stories are juxtaposed to tell a multivoiced tale and to theorize what happened in an experience-near mode. Twice-told multivoiced autoethnography brings other voices, subjectivities, and interpretations into our autoethnographic accounts, providing a collective consciousness and offering the possibility of initiating conversations about the values of care and empathy connected with the project of autoethnography.

Interpretation of key regional seismic lines across the Vøring Basin has identified a number of seismic megasequences that have provided a framework for further basin analysis. These megasequences have been classified as pre-, syn-and post-rift with respect to the late Cretaceous-early Tertiary phase of extension. Forward and reverse structural and stratigraphic modelling of two of these regional lines has been performed in an attempt to test and validate the structural and stratigraphic interpretations of the syn and post-rift megasequences.Reverse thermal subsidence modelling (flexural backstripping) of these lines to the base Tertiary was performed using a laterally varying beta factor across the sections. A number of features on each of the depth profiles are considered to be regional subaerial datums for the backstripped sections. The backstripped templates were then forward modelled using the flexural cantilever model. The forward models calculate a laterally varying beta profile along their length which can be compared to the reverse models, thereby ensuring an internally consistent structural model between both the reverse and forward modelling techniques.The modelling work has highlighted the existence of a significant discrepancy between the extension measured from the forward models (fault heaves) and the extension needed to produce geologicallyacceptable backstripped profiles. This observation is of particular importance as it may place a significant constraint on the mode of lithospheric extension that can be used to explain the evolution of the Norwegian continental margin.

Researchers have characterized autoethnography as a highly evocative and personalized mode of discourse that affects authors and their audiences. In this article, the author examines autoethnography by recalling experiences communicating with Tillmann-Healy's (2005) “The State of Unions: Activism (and In-Activism) in Decision 2004,” an autoethnographic poem about recent U.S. election results, civic inactivity among gay men, and the need for their political engagement. Sparked by a philosophical goal more to understand and respond than to admonish and territorialize, the author uses hermeneutic phenomenology and narrative reflections to consider the complexities of autoethnographic communication, and the hope and challenges that such personalized accounts of “experience” make possible for conversational partners.

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Academic discourse on ideas and techniques of reflexivity in ethnographic research are common and essential. Less common are collections devoted entirely to this topic, and those conducted by diverse researchers who draw on distinctive intellectual values and commitments for cultural inquiry. Also strange to the literature are discussions about ethnographic reflexivity that are grounded in everyday personal and professional experiences of ethnographers, those lived but less-examined (and often contested) realities that constitute what it means to be ethnographers and do ethnography. This introduction briefly discusses this void in the literature and previews the current issue of Cultural Studies-Critical Methodologies.