The premise that intercultural contact produces intercultural competence underpins much rationalization of backpacker tourism and in-country language education. However, if insufficiently problematized, pre-existing constructions of cultural 'otherness' may hinder intercultural competence development. This is nowhere truer than in contexts in which wide disparities of power, wealth, and privilege exist, and where such positionings may go unproblematized. This study contributes to theoretical understandings of how intercultural competence develops through intercultural contact situations through a detailed, multiple case study of three conceptually comparable contexts in which Western backpackers study Spanish in Latin America. This experience, often 'bundled' with home-stay, volunteer work, social, and tourist experiences, offers a rich set of empirical data within which to understand the nature of intercultural competence and the processes through which it may be developed. Models of a single, context-free, transferable intercultural competence are rejected. Instead, suggestions are made as to how educators might help prepare intercultural sojourners by scaffolding their intercultural reflections and problematizing their own intersectional identities and their assumptions. The study is a critical ethnography with elements of autoethnographic reflection. The book therefore also contributes to development of this qualitative research methodology and provides an empirical example of its application.

The Routledge International Handbook of Autoethnography in Educational Research presents diverse and rigorous contemporary research at the intersection between autoethnography and educational research. The handbook investigates the bidirectional connection between autoethnography and educational research in relation to four themes: enhancing teaching and teacher education with autoethnography; enlarging doctoral study and supervision with autoethnography; conducting identity work and relationship-building via autoethnography; and promoting social justice through autoethnography. In addition to the synthesising introduction and conclusion chapters, the 27 main chapters in the handbook cover current research from Africa, Aotearoa New Zealand, Australia, Bangladesh, Canada, Spain, the United Kingdom, the United States and Venezuela. The chapters present novel applications of several key concepts and research methods, including activism, arts-based research, critical reflection, decolonising feminism, doctoral study and supervision, hybrid identities, Indigenous research, migrant education, racism, researcher self-efficacy, teacher identity, visual autoethnography and writing as voice. This book will be of use to all researchers, and doctoral and Masters students, using qualitative and autoethnographic methods in Education and related fields.

An Introduction to Critical Autoethnography and Education: The Vulnerable Researcherexamines the practice of critical autoethnography, which combines critical pedagogy, autoethnography, and often, critical ethnography, as a research methodology for conducting research in vulnerable communities without establishing hierarchical systems. Researchers who work collaboratively with participants in these communities can provide a means for often-unheard voices to reach wider audiences. Researchers function as collaborators/participants in the research, asking themselves the same questions they ask the other participants in the research. This methodology requires reflection and introspection, as researchers examine the Self and the complexities of their cultural perspectives, whether visible or invisible, hidden beneath layers of socially constructed beliefs and behaviors. This interrogation and problematization of words and actions surpasses chronological and supposedly objective recounting of autobiography, leading to a deep understanding of the sociocultural, socioeconomic, political, and historical beliefs that created their ways of understanding and navigating the world. Traditional research situates researchers as experts. Pushing against existing norms, critical autoethnography negates hierarchical thinking, believing all collaborators co-construct equally valuable knowledge and meaning. Accessible to diverse audiences, this book would be appropriate in graduate qualitative methods or foundations courses, at introductory or advanced levels. It would be also be a good addition to any undergraduate courses preparing students to conduct research in vulnerable communities. Perfect for courses such as: Qualitative Research Methods I | Qualitative Research Methods II | Advanced Qualitative Research Methods | Social Justice in Education Research | Case Study | Ethnographic Research in Education | Anthropology in Education | Critical Qualitative Inquiry | Multicultural Research Methods

Autoethnography allows researchers to make sense of the ‘ethno’ – the cultural – by studying their own experiences – the ‘auto’. It links the self to the cultural, allowing for an inductive grounding of theoretical insight into researchers' lived experiences. But what happens when the culture that we research is not conventionally or entirely our ‘own’? What happens when our culture does not neatly conceptualise the ‘auto’ as an individual, Western self? And does autoethnographic writing risk reducing cultural ‘Others’ if we cannot help but see them through ‘imperial eyes’? Questions of Culture in Autoethnography showcases how cross-cultural autoethnographies might be done effectively, ethically, and reflectively. Chapters include: identity work among Tibetans in India and among the descendants of Spanish conquistadores in Appalachia; insider/outsider identities in myriad contexts from Mexico to Japan; embodied (gendered, raced, sized) intercultural experiences from Samoa to Aotearoa/New Zealand and from Canada to Malawi; and language stories from Korea to Singapore and from Somalia to Australia. It also explores cultural Otherness within ‘a’ culture, including researchers’ accounts of working with Indigenous Australians, of contesting mainstream cultural narratives from a body positive perspective, and as a US American man in New Zealand’s ‘bloke culture’, only seemingly sharing the same English-language-speaking, 'Western' culture. For all scholars of qualitative methods and autoethnography, the book has a dual purpose – to show and to tell. It presents evocative autoethnographies of and about ‘culture’, as it is variously understood, and discusses the issues inherent in autoethnographic writing.

An Autoethnography of Fitting In: On Spinsterhood, Fatness, and Backpacker Tourism is a feminist narrative about the social rules of obedience and acquiescence to the norm – embodiment, heteronormativity, partnering – and about fitting in, or not, with those narratives. Phiona Stanley explores a period through her twenties and thirties, living and travelling alone, foreign to herself and the countries of her travel in all regards: white, cisgender, sometimes thin, sometimes fat, sometimes partnered. This fascinating volume uses these lived experiences, depicted through first-person narrative storytelling, as a prism through which to understand the subtle, social rules of gendered normative expectations. It draws on contemporary journals, letters, and photos, and features process-oriented sections that focus on the methodological possibilities these offer, and on questions of verisimilitude and subjectivity. Set in the context of transnational work in Qatar, China, and elsewhere, and "road status" as negotiated and performed among long-term backpacker tourists, this book serves as an exemplar of how autoethnography can illuminate socio-cultural normativities and their effects – which are rarely explicit, but which nevertheless have great potential to harm – while problematizing and rethinking the meanings and semantic boundaries of weight, queerness, and (hetero)normativity. Framed through reflexive autoethnography, with a strong focus on ethics and feminist theories, this book will appeal to students and researchers in autoethnography, qualitative methods, and gender and women's studies.

For nearly 40 years researchers have been using narratives and stories to understand larger cultural issues through the lenses of their personal experiences. There is an increasing recognition that autoethnographic approaches to work and organizations add to our knowledge of both personal identity and organizational scholarship. By using personal narrative and autoethnographic approaches, this research focuses on the working lives of individual people within the organizations for which they work. This international handbook includes chapters that provide multiple overarching perspectives to organizational autoethnography including views from fields such as critical, postcolonial and queer studies. It also tackles specific organizational processes, including organizational exits, grief, fandom, and workplace bullying, as well as highlighting the ethical implications of writing organizational research from a personal narrative approach. Contributors also provide autoethnographies about the military, health care and academia, in addition to approaches from various subdisciplines such as marketing, economics, and documentary film work. Contributions from the US, the UK, Europe, and the Global South span disciplines such as organizational studies and ethnography, communication studies, business studies, and theatre and performance to provide a comprehensive map of this wide-reaching area of qualitative research. This handbook will therefore be of interest to both graduate and postgraduate students as well as practicing researchers. Winner of the 2021 National Communication Association Ethnography Division Best Book Award Winner of the 2021 Distinguished Book on Business Communication Award, Association for Business Communication