ABSTRACT
I approach critical autoethnography as a methodological opportunity “to produce analytical, accessible texts that change us and the world we live in for the better” (Holman Jones, 2005, p. 764). As an act of emancipation, autoethnography gives voice to the culturally muted in ways that scientifically challenge the boundaries of our notions of understanding. Simultaneously it contributes to our emancipation from the creative limitations of validity, reliability, and generalization. Critical autoethnography pushes the envelope by freeing us to examine cultural phenomena from a perspective rooted in our own lived experiences and allows us to lay claim to the “scientific-ness” of our innate inner-selves. Of most importance to me is the methodological emancipation of autoethnography, which allows researchers to embrace intersubjectivity, emotionality, and lived experience, rather than trying to bury, deny, or defend it.
