Stroking my rifle like the body of a woman: a woman’s socialization into the U.S. Army

Hunniecutt, Jeni

doi:10.4324/9781315213880-3

Cited by 11 publications

(6 citation statements)

References 1 publication

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“…Sobre-Denton (2012) and Vickers (2007) illustrate the coping strategies of being bullied at their workplace -also by bad managers. Hunniecutt (2017) describes her coping as a woman in the hyper masculine culture of the army, and Riad (2007) highlights her coping as mother within the 'childless' culture of academia. While escapism and coping have been studied as a rather typical form of resistance in 'communities of coping' (Korczynski, 2003), autoethnographies often highlight the lonely struggles of individuals or the outliers' attempts to cope when facing abusive power or marginalizing ideologies.…”

Section: Resistance As Escapementioning

confidence: 99%

Organizational resistance and autoethnography

Frandsen¹,

Duncan

Pelly³

2020

The Routledge International Handbook of Organizational Autoethnography

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Section: Resistance As Escapementioning

confidence: 99%

Organizational resistance and autoethnography

Frandsen¹,

Duncan

Pelly³

2020

The Routledge International Handbook of Organizational Autoethnography

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“…As Herrmann (2017a) noted, hegemonic masculinity is the socially constructed, discursive normative framing of “the culturally honored way of ‘being a man,’ and, as such, it legitimates and reifies the subordination of women and the LGBTQ (lesbian, gay, bisexual, trans and queer) community to the hegemonic discourse” (p. 4). Hegemonic masculinity is a continuing concern for organizational and business scholars (Denker, 2017; Hunniecutt, 2017; Watson, 2017).…”

Section: Popular Culture Organizations and Ethnographymentioning

confidence: 99%

“…This organizational autoethnography “seeks to describe and systematically analyze ( graphy ) personal experience ( auto ) in order to understand cultural experience ( ethno )” (Ellis et al , 2011, p. 1). The first person stance positions autoethnography as personal, more existential than speculative, and shows organizationally embedded life in action (Denker, 2017; Hunniecutt, 2017). Furthermore, as a critical autoethnographer I “use personal experience to identify harmful abuses of power, structures that cultivate and perpetuate oppression, instances of inequality, and unjust cultural values and practices” (Manning and Adams, 2015, p. 193).…”

Section: Introductionmentioning

confidence: 99%

Communication and ritual at the comic book shop

Herrmann

2018

JOE

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Purpose The purpose of this paper is to examine the rituals and communicative practices that simultaneously create community, out-groups and perceptions of stigma at a local comic book retail organization through autoethnography. As such this piece explores personal identity, comic book culture and how this comic book shop acts as important third place as defined by Oldenburg. Design/methodology/approach Autoethnography allows for the simultaneous research into self, organizations and culture. As a layered account, this autoethnography uses narrative vignettes to examine a local comic book retail organization from the first person perspective of a collector, a cultural participant and geek insider. Findings The term geek, once brandished as an insult to stigmatize, is now a sense of personal and cultural pride among members. Various rituals including the “white whale” moment and the specialized argot use help maintain community in the comic book shop creating a third place as categorized by Oldenburg. However, these shared communication practices and shared meanings reinforce the hegemonic masculinity of the store, leading the author to wonder if it can maintain its viability going forward. Originality/value This autoethnography was performed at a local comic book shop, connecting communicative and ritual practices to organizational culture, hegemonic masculinity, geek culture and personal identity. It also argues that one need not be an embedded organizational insider to perform organizational autoethnography.

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“…Autoethnography is one of the few places in scholarship where the researcher's voice is explicitly allowed. Autoethnographic writing brings us the slangs of blackgirlness (Boylorn, 2017), the idioms of dive bar customers (Denker, 2017), the "white trash" lexicons (Dunn, 2018), the masculinities of the military (Hunniecutt, 2017), the cusses of punks (Herrmann, 2011), the syntaxes of nonnative-English speakers (Moreira & Diversi, 2010), the jargon of being queer (Adams, 2020), the beauties of poetry (Blinne, 2010;Szwabowski, 2020Szwabowski, , 2021Tillmann, 2019), music (Bartleet, 2009), and more. There are works and worlds full of sarcasms, and dialects, and blasphemes, and dirt, and shame, and sex, and anger, and mourning, and joy.…”

mentioning

confidence: 99%

The Future of Autoethnographic Criteria

Herrmann

2021

International Review of Qualitative Research

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Recently Szwabowski argued that we should not have any criteria by which to judge, evaluate, or review autoethnographic texts. While there are dangers of conformity whenever criteria are utilized, criteria can also act as a guide. Here, I cover the autoethnography triad of auto-, ethno-, and -graphy as the three main criteria for a work to be considered autoethnographic. I argue that criteria do not necessitate exclusion nor does it necessarily end dialogue. Criteria can act as a way to guide and edify the voices of future autoethnographers, including those who are working in different mediums such as animation, film, and photography.

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Stroking my rifle like the body of a woman: a woman’s socialization into the U.S. Army

Cited by 11 publications

References 1 publication

Organizational resistance and autoethnography

Organizational resistance and autoethnography

Communication and ritual at the comic book shop

The Future of Autoethnographic Criteria

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