Once Blind, Now Seeing: Problematics of Confessional Performance

Terry, David P.

doi:10.1080/10462930600670630

Cited by 9 publications

(2 citation statements)

References 11 publications

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“…According to Haynes (2011), it is the amount of passion that is written into a text that may risk “the autoethnography being critiqued for self-indulgence” (p. 139). Recently, Pelias (2013) provides a list of authors who understand autoethnography as an act of self-indulgence or naval gazing (e.g., Buzard, 2003; Hammersley, 2008; Hantzis, 1998; Shields, 2000; Terry, 2006).…”

Section: Introductionmentioning

confidence: 99%

Doing Autoethnography: Facing Challenges, Taking Choices, Accepting Responsibilities

Winkler¹

2017

Qualitative Inquiry

104

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In this article, I address six particular challenges that autoethnographers may face during their journey to understand how culture flows through the self while the self flows through culture. I ask how autoethnographers zoom into personal lives while staying focused on the study of culture, whether they should prefer hard data or soft impressions, to what extent autoethnography can be done collaboratively, whether evocative autoethnography is better than the analytic one, whether we own the stories that we tell in our texts, and in what way autoethnographers are either self-indulged narcissists or self-reflexive and vulnerable scholars. Addressing these challenges, I refer to the existing literature to illuminate the choices that autoethnographers have and to elaborate on the responsibility that they have for others and themselves, alike.

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Section: Introductionmentioning

confidence: 99%

Doing Autoethnography: Facing Challenges, Taking Choices, Accepting Responsibilities

Winkler¹

2017

Qualitative Inquiry

104

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“…There is more than one way to make the writing irrelevant. Another danger that Terry (2006) identifies for researchers who engage in autoethnography is the risk of othering the reader by putting forward the assumption that I have risen above the tension about which I am writing. This is not a recounting of a tale I have lived, passed, and want to share for the benefit of showing others how to do it too.…”

Section: Limitationsmentioning

confidence: 99%

If Not Here, Then Where?

Sunseri

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Scholarly research suggests that faith and spirituality are relevant topics of conversation in colleges, but some argue that the separation of church and state inhibits the inclusion of discussions of faith and spirituality in the classrooms of secular education institutions. Such a disconnect might communicate that a person's spirituality and system of values have no place in the academic classroom or in an ethical circumstance. The purpose of this research was to enter into discussion with the instructors of undergraduate public speaking classes to discern whether and how they navigate communication about faith in their classrooms. It is crucial for scholars to take into account the positions and opinions of instructors before making any recommendations about how instructors should negotiate communication within their classes. This autoethnographic study of a series of in-depth interviews with college public speaking instructors illuminates three themes associated with negotiating faith communication in the public speaking classroom: facilitation, neutrality, and engagement. Recommendations include encouraging instructors to reflect on their role in the classroom as well as the nature of the faiths that neither they nor their students can leave outside the classroom. This study concludes by addressing broader implications and questions for teachers, students, and researchers in ways that encourage the question: how should we talk about faith? v

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Confessions without guilt: public confessions of state violence in Turkey

Yildiz

Baert

2020

Theor Soc

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Drawing on Austin's speech act theory and on related theories of performativity and positioning, this article analyses the public confessions during the 1990s by three prominent state actors in Turkey about their direct involvement in state crimes against Kurds and left-wing political opponents. All three cases received significant media attention at the time. The aim of the article is not only to shed new light on those specific confessions by the perpetrators within the Turkish context, but also to develop further theoretical insights into the phenomenon of public confessions as such. Whilst confessions of this kind are often welcomed and portrayed as truth-statements that are cathartic and enable society to move forward, this analysis demonstrates that the reality is often more complex as the confessions in question tend to go hand in hand with a disavowal of individual responsibility by the perpetrators involved.

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Once Blind, Now Seeing: Problematics of Confessional Performance

Cited by 9 publications

References 11 publications

Doing Autoethnography: Facing Challenges, Taking Choices, Accepting Responsibilities

Doing Autoethnography: Facing Challenges, Taking Choices, Accepting Responsibilities

If Not Here, Then Where?

Confessions without guilt: public confessions of state violence in Turkey

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