Autoethnography as/in Higher Education

Abstract

We explore autoethnography as a complex and potentially transformative methodology for understanding and enacting higher education. First, we position higher education in the context of global corporate managerialism and consider the possible effects of this on lived educational experiences and practices. In what follows, we each offer an account of how our individual learning about autoethnography as/in higher education has evolved concerning particular research interests: learning and teaching (Kathleen), academic identities (Daisy), academic leadership (Inbanathan). We argue that creating and teaching autoethnography can open spaces to experience higher education as a social, ethical, and collective endeavor. Autoethnography illuminates the relational, often unseen, complex nature of higher education-portraying participation that calls for care, connectedness, and sensitivity. In thinking and working autoethnographically, we choose to understand the academic self and vocation as personal, social, emotional, embodied, and mindful.

Posthumous Autoethnography?

“…A recent example of collaborative autoethnography has been provided by a diverse research team—diverse in cultural heritage, gender and race, and yet united in trust and care for others—operating in a university department of education in a South Africa with its history of apartheid (see Pithouse-Morgan et al, 2021). The team’s “collective stance” is based on a conception of autoethnogaphy as a reflexive research approach focusing on recognizing, questioning, and reimagining the lived experiences of the multifaceted and fluid selves of the researchers themselves.…”

“…They argue that they have learned from academic stories of discrimination and marginalization in higher education that have undermined human dignity, equality, and freedom. Furthermore, they have extended their critique of higher education for its erosion of traditional academic values of collegiality, curiosity, and self-fulfillment through the ever-increasing forms of disciplinary power and surveillance that are powerful features of neoliberalism and scientific imperialism (see Pithouse-Morgan et al, 2021, pp. 215–216).…”

“…They aim to promote self-discovery and empathy through their narratives and conversations and through dialogues with other texts. They intend their collaborative autoethnography to go beyond the standard academic essay (see Pithouse-Morgan et al, 2021, pp. 217–218).…”

“…leading to “a new kind of existence.” Theirs then becomes a determination to cultivate a humanistic perspective to education, especially science education. They use their autoethnography as a space for dialogue with themselves and others, as a way of connecting and collaborating with others and of finding voices that help them share their stories of lived experience (see Pithouse-Morgan et al, 2021, pp. 218–221).…”

My High Horse Is Dying: Agitating Internalized Neoliberalism in Higher Education With(Out) Compassion

“… PRIVILEGING characteristics required by neoliberalism over the rest of our humanity Brevity over depthCompetition over collaborationBlame over accountabilityTop-down over group contributionsDomination over humilityShort-term thinking over long term sustainabilitySelf-interest over social needOutcomes over processUrgency over thoughtfulnessImpact scores over creativityEconomy over humanityHumanity over ecosystemTransaction over transformationIsolation over connectionThick skin over vulnerabilityMetrics over meaningMarkets over collectivesTerritorial over cooperationDiscipline over interdisciplinaryAggressive over gentleBusiness over personalHeadline over storySpin over transparencyControl over messyCommodification over meaningful changeProduction over mental/social/emotional wellnessPrivate interest over public goodResilience over systemic change(Pithouse-Morgan et al, 2022, p. 224)…”