Sextext

Corey, Frederick C.; Nakayama, Thomas K.

doi:10.1080/10462939709366169

Cited by 53 publications

(6 citation statements)

References 2 publications

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“…This is the gesture of reactionary responses to marriage equality, for example, that it will ruin traditional marriage and corrupt the children. It also parallels the concern voiced over the appearance of ''Sextext'' (Corey & Nakayama, 1997) nearly a decade before-a concern speaking in a decidedly homophobic register (Gingrich-Philbrook, 1998b). If only the evocative could contain its success so that the young wouldn't succumb to its unnatural pull.…”

Section: Striking a Match To ''Analysis'' Vs ''Evocation''mentioning

confidence: 63%

Autoethnography in an Almond Grove

Gingrich-Philbrook¹

2016

International Review of Qualitative Research

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The author offers a deconstructive reading of the distinction between “analytic” and “evocative” autoethnography, situating it as a shibboleth that, while useful to many, is often performed in ways that resemble the homophobic “concern” about the consequences of equality. He situates this deconstruction within a larger tale about the almond grove at the edge of his grandparents’ property and a reflection on the confirmation his grandmother gave him.

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Section: Striking a Match To ''Analysis'' Vs ''Evocation''mentioning

confidence: 63%

Autoethnography in an Almond Grove

Gingrich-Philbrook¹

2016

International Review of Qualitative Research

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“…Frederick C. Corey and Thomas K. Nakayama (1997) Moreover, this cruise can be framed as resistance-''an internalized repetition of subversive stylized acts inherited by contested identities'' (Madison, 2005, p. 165), a disidentifying tactic ''that works within and outside the dominant sphere simultaneously'' (Muñoz, 1999, p. 5). As Corey and Nakayama (1997) note, ''desire is ensnared with social life'' (p. 67), and we must embrace writing this unavoidable connection to more fully comprehend its underlying presence and the implications it has for ourselves and others, despite how ''desire continues to escape language at every turn'' (p. 67).…”

Section: )?mentioning

confidence: 99%

Queerscape

Santoro¹

2016

International Review of Qualitative Research

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Auto/ethnography is not an apolitical endeavor, and as a queer researcher, I never lose sight of the sensibilities that influence my work. Leading with an explicit queer positionality and relying upon critical reflexivity, this essay focuses on my two-year fieldwork in rural, conservative Old Shawneetown, Illinois. I begin by navigating the natural landscape, illustrating how Shawneetown's flood-ravaged landscape implicates (my) queer identity—as both a lens for reading queer sexuality and as a metaphor for queer loss. Then, I shift to the human landscape—my interactions with the town's residents—where I feel the necessity to stifle my queer persona in favor of a performance that passes as heterosexual. Both landscape contexts position geography as a catalyst for the autobiographical, complicating issues of ethnographic dialogue, ethics, and risk—a queerscape—as divergent selves and subjectivities challenge one another in a charged, site-specific space of heteronormativity.

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“…One of the most dangerous and difficult parts of researching sexuality then may be coping with people’s reactions to one’s research (Adams, 2009; Corey and Nakayama, 1997; Israel, 2002). Because there are social and cultural codes that dictate talk about genitals and what we do with them, I seek to challenge previously held stigmas, shame, guilt, and secrecy surrounding masturbation by making private practices both public and political through autoethnography.…”

Section: * * *mentioning

confidence: 99%

Auto(erotic)ethnography

Blinne

2012

Sexualities

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Rather than abstracting my experience in a way that neatly summarizes or prepackages our encounter, I prefer to extend an invitation to you to join me on this auto(erotic)ethnographic journey. I must warn, however, that moving forward with this story requires that you take a risk, to interact with me, to engage in conversation, and to jump into the process with your body, heart, and mind so that we can create spaces to tell our sexual stories -stories that need to be told, autoethnographicallyauto(erotic)ethnographically, regardless of how masturbatory they are, may be, or might become.

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Sextext

Cited by 53 publications

References 2 publications

Autoethnography in an Almond Grove

Autoethnography in an Almond Grove

Queerscape

Auto(erotic)ethnography

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