Emplacing intersectionality: autoethnographic reflections on intersectionality as geographic method

Racism in paradise: Being migrants in urban agriculture in Aotearoa New Zealand

“…Aware of the gaps identified in the literature review, we combined methodologies capable of addressing the silenced experiences of Latina migrants in UA in the first person. Collective autoethnography helped us to raise awareness of our body‐scaled experiences that are embedded with political and representative issues related to our intersectional subjectivities (Fisher, 2015; Sircar, 2022). We have been able to connect our individual experiences with broader sociocultural phenomena, promoting ‘accessible and evocative’ reflections (Ellis & Bochner, 2000).…”

For feminist geographies of austerity

“…Participatory methods, co-production, visual methods, autoethnography, case studies and dialogue have all been mooted. With such knowledge generation, shared narratives of everyday experiences and emplaced power relations, intersectional analyses might be achieved ( Baylina Ferré and Rodó De Zárate, 2016 ; Hopkins, 2018 ; McCall, 2005 ; Raghuram, 2019 ; Sircar, 2021 ).…”

Gangs, gang members, and geography

“…Autoethnography that is simultaneously analytical and evocative consists of writing ( graphy) about culture ( ethno s) from the perspective of personal experience ( auto ) (Anderson, 2006; Ellis & Bochner, 2006). In geography, Butz (2010, p. 152) points to autoethnographic research and writing as capable of producing a “knowledgeable perspective on the metropolis from the margins, [which] is emotionally invested, grounded in place, saturated with local specificity, the ebb and flow of daily life, and what is going on behind the scenes,” or as Sircar (2021, p. 8) has written, it is a “methodological tool that combines the experience of embodiment with the agency of narrative.” Speaking more directly to subcultural research and writing, it is criminologist Jeff Ferrell’s (2018, p. 147) definition of autoethnography as “a way of living in and knowing the world” that provides an argument for centering the perspectives of ex‐gang members in the literature on gangs and gang spaces. Autoethnography, Ferrell (2018, p. 150) argues, provides members of groups being studied with a place to articulate what he calls “elegant knowledge” that otherwise eludes outsider research that examines phenomena from a temporal, spatial, and emotional distance.…”