ABSTRACT
I came to autoethnography to un/learn the things I had internalized through my colonized education in India, Canada, and the United States. I reached a point where I could no longer do empirical work without interrogating how I am complicit with my own oppression as a woman with heritage from India. Having read provocative, resonant, energy-shifting autoethnographies and works on autoethnography as a method of inquiry (Boylorn & Orbe, 2013; Chawla, 2014b, 2015; Ellis, 2004; Pathak, 2013), I have come to appreciate embarking on an otherworldly type of journey immersed in the entanglement of method, analysis, art, and representation. On this journey I experienced cartographies of bodies with their own histories and geographies (Chawla, 2017), as these bodies move through time, spaces, memories, dreams, and, in some cases, in and out of multiple realms of existence.
