Literally translated as “self-culture-writing,” autoethnography—as both process and product—holds great promise for scholars and researchers in writings studies who endeavor to describe, understand, analyze, and critique the ways in which selves, cultures, writing, and representation intersect. Self+Culture+Writing foregrounds the possibility of autoethnography as a viable methodological approach and provides researchers and instructors with ways of understanding, crafting, and teaching autoethnography within writing studies. Interest in autoethnography is growing among writing studies scholars, who see clear connections to well-known disciplinary conversations about personal narrative, as well as to the narrative turn in general and social justice efforts in particular. Contributions by authors from diverse backgrounds and institutional settings are organized into three parts: a section of writing studies autoethnographies, a section on how to teach autoethnography, and a section on how ideas about autoethnography in writing studies are evolving. Self+Culture+Writing discusses the use of autoethnography in the writing classroom as both a research method and a legitimate way of knowing, providing examples of the genre and theoretical discussions that highlight the usefulness and limitations of these methods. Contributors: Leslie Akst, Melissa Atienza, Ross Atkinson, Alison Cardinal, Sue Doe, Will Duffy, John Gagnon, Elena Garcia, Guadalupe Garcia, Caleb Gonzalez, Lilly Halboth, Rebecca Hallman Martini, Kirsten Higgins, Shereen Inayatulla, Aliyah Jones, Autumn Laws, Soyeon Lee, Louis M. Maraj, Kira Marshall-McKelvey, Jennifer Owen, Tiffany Rainey, Marcie Sims, Amanda Sladek, Trixie Smith, Anthony Warnke

In three pieces originally delivered as special lectures, draws on the biography of the author's father as well as the evolution of her own work to contrast Western and Eastern ideas of self-narration and interdependency.

Brimming with examples, this book demonstrates how qualitative researchers can use autoethnography as a method for qualitative research. Topics include a brief history of autoethnography; the purposes and practices of doing autoethnography; interpreting, analyzing, and representing personal experience; and evaluating autoethnographic work.

A free ebook version of this title is available through Luminos, University of California Press’s new open access publishing program for monographs. Visit www.luminosoa.org to learn more. Writing Self, Writing Empire examines the life, career, and writings of the Mughal state secretary, or munshi, Chandar Bhan “Brahman” (d. c.1670), one of the great Indo-Persian poets and prose stylists of early modern South Asia. Chandar Bhan’s life spanned the reigns of four different emperors, Akbar (1556-1605), Jahangir (1605-1627), Shah Jahan (1628-1658), and Aurangzeb ‘Alamgir (1658-1707), the last of the “Great Mughals” whose courts dominated the culture and politics of the subcontinent at the height of the empire’s power, territorial reach, and global influence. As a high-caste Hindu who worked for a series of Muslim monarchs and other officials, forming powerful friendships along the way, Chandar Bhan’s experience bears vivid testimony to the pluralistic atmosphere of the Mughal court, particularly during the reign of Shah Jahan, the celebrated builder of the Taj Mahal. But his widely circulated and emulated works also touch on a range of topics central to our understanding of the court’s literary, mystical, administrative, and ethical cultures, while his letters and autobiographical writings provide tantalizing examples of early modern Indo-Persian modes of self-fashioning. Chandar Bhan’s oeuvre is a valuable window onto a crucial, though surprisingly neglected, period of Mughal cultural and political history.

At a time when concepts of identity and self-representation are abundant in both literary and cultural studies, Postcolonialsim and Life-Writing, brings together the two increasingly popular and important fields of postcolonial studies and life writing.

The first book-length empirical investigation of writing center directors’ labor, The Working Lives of New Writing Center Directors presents a longitudinal qualitative study of the individual professional lives of nine new directors. Inspired by Kinkead and Harris’s Writing Centers in Context (1993), the authors adopt a case study approach to examine the labor these directors performed and the varied motivations for their labor, as well as the labor they ignored, deferred, or sidelined temporarily, whether or not they wanted to. The study shows directors engaged in various types of labor—everyday, disciplinary, and emotional—and reveals that labor is never restricted to a list of job responsibilities, although those play a role. Instead, labor is motivated and shaped by complex and unique combinations of requirements, expectations, values, perceived strengths, interests and desires, identities, and knowledge. The cases collectively distill how different institutions define writing and appropriate resources to writing instruction and support, informing the ongoing wider cultural debates about skills (writing and otherwise), the preparation of educators, the renewal/tenuring of educators, and administrative “bloat” in academe. The nine new directors discuss more than just their labor; they address their motivations, their sense of self, and their own thoughts about the work they do, facets of writing center director labor that other types of research or scholarship have up to now left invisible. The Working Lives of New Writing Center Directors strikes a new path in scholarship on writing center administration and is essential reading for present and future writing center administrators and those who mentor them.

Tami Spry provides a methodological introduction to the budding field of performative autoethnography. She intertwines three necessary elements comprising the process. First one must understand the body – navigating concepts of self, culture, language, class, race, gender, and physicality. The second task is to put that body on the page, assigning words for that body’s sociocultural experiences. Finally, this merger of body and paper is lifted up to the stage, crafting a persona as a method of personal inquiry. These three stages are simultaneous and interdependent, and only in cultivating all three does performance autoethnography begin to take shape. Replete with examples and exercises, this is an important introductory work for autoethnographers and performance artists alike.