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The purpose of this paper is to explore a number of tensions arising in the presentation of autoethnographical research.

The paper provides a reflexive autoethnographical account of undertaking and publically presenting autoethnographical research.

The paper problematises the extent and form of disclosure; the voice and representation of the researcher; the difficulties in dealing with sensitive subjects; conflicts between public and private domains; questions of validity; the extent and form of theorisation of autoethnographical narratives; and emotion and performativity in presenting autoethnographical research.

The paper provides an analysis of the potential of autoethnography, while exploring the presentational and performative context of academia.

This research attempts to make sense of the experiences of two academic women who become mothers.

This paper is an autoethnography. Applying the autoethnographic method allows us to discuss cultural phenomena through personal reflections and experiences. Our autoethnographic reflections illustrate our struggles and attempts of resistance within discursive spaces where motherhood and our identity as academics intersect.

Our personal experiences combined with theoretical elaborations illuminate how the role of the mother continues to be dominated by such gendered discursive practices that conflict with the work role. Once women become mothers, they are othered through societal and organizational practices because they constitute a visible deviation from the masculine norm in the organizational setting, academia included.

This paper explores how contemporary motherhood discourse(s)within academia and the wider society present competing truth claims, embedded in neoliberal and postfeminist cultural sensibility. Our autoethnographic reflections show our struggles and attempts of resistance within such discursive spaces.

This study aims to investigate the impact on organizational members of team marks and peer feedback in a classroom as an organizational setting, where equals were engaged in a hierarchical form of accountability. It uses Roberts’s framework of hierarchical, socializing, and intelligent forms of accountability and discusses the viability of intelligent accountability in higher education, given the accountability structure for academics.

Autoethnography based on excerpts from the lecturer’s diary.

The blurred boundaries of hierarchical and socializing forms of accountability create both tensions and kinships for students, and these two forms of accountability constantly impact on each other. Although the accounting tools have an individualizing effect on some students, several examples of intelligent accountability are uncovered. It is concluded that academia’s audit culture, which focuses on immediate outcomes, and academics’ ever-increasing workloads make successful innovations less likely.

This study contributes to the accountability literature in revealing a constant dynamic between hierarchical and socializing forms of accountability through examination of a unique setting in which the boundaries between the two are completely blurred. By empirically examining how accounting individualizes and how intelligent accountability emerges, this study contributes to the limited empirical literature on the impact of accountability on individuals, and particularly to studies of classrooms as organizations, with implications for education policies.

The purpose of this paper is to explore the ethicality, morality and partiality of at-home ethnography (AHE) through an account of organisational wrongdoing at a chemical plant.

The paper utilises an AHE example from an 18-month period at a chemical plant. Following the account, the paper reflexively explores ethical, moral and partial issues.

A well-crafted and reflexive, insider account of organisational wrongdoing enables the demonstration of the issues of ethics, morals and partiality faced by an ethnographer in the field. Whilst this is not an autoethnographic account, it is able to draw upon some contemporary thinking from autoethnography to inform reflexivity.

The account provides unique insight into an organizational world, the inner workings of a chemical site, which is often inaccessible to others.

The aim of this paper is to critically evaluate sexuality and sexual symbolism within the organisational culture of an accounting firm to explore how it is implicated in processes of gendering identities of employees within the firm.

The paper uses a reflexive autoethnographical approach, including short vignettes, to analyse the inter‐relationships between gender, sexuality and power.

By exploring the symbolic role of artefacts, images, language, behaviours and buildings in creating and maintaining gendered relations, male sexual cultures and female sexual countercultures, the paper finds that sexual symbolism in this accounting firm entwines gendered power and domination, practice and resistance, in complex cultural codes and behaviours. It draws out implications for organisations and accounting research.

The paper extends current conceptualisation of gendered constructs in accounting to include sexuality; applies organisational and feminist theory to autoethnographical experience in accounting; and contributes a seldom‐seen insight into the organisational symbolism and culture of a small accounting firm, rather than the oft‐seen focus on large firms.

The purpose of this paper is to explore the process and challenges of applying an autoethnographic research method to a professional doctoral thesis ethics application. It examines the traditional university ethical approval process and if it is appropriate for this evolving qualitative research method within an organizational context.

A short introduction to the literature on ethics prefaces an autoethnographic account of the author’s experience as doctor of business administration candidate tackling the application process for ethical approval of primary research. The account is a reflection of the review process and critiques with reference to the existing literature.

The majority of the literature relating to ethics has focused on the private, personal and largely evocative accounts of autoethnography. This paper highlights some of the differences and potential for organizational autoethnography and ethical conduct. It highlights the ethical implications of obtaining consent from one’s colleagues, developing and maintaining dependent relationships, risk and reward to one’s own professional reputation and becoming equipped to create both personal and organizational change through a process of reflexivity.

This paper adds to the discussion about ethical conduct when undertaking new forms of organizational ethnographic research. For those interested or involved in the university institutional ethics review committees and for professional doctoral students who are developing an emancipatory insider research approach.

The purpose of this paper is to examine what we can learn from an autoethnographical approach about public administration. In this context it presents and discusses the advantages and disadvantages of autoethnography.

The paper is based on a case study of E-rail, a European national rail service subject to extensive negative press coverage. The autoethnographic accounts, based on interviews, observations, phone calls, e-mails, and other informal interactions with the organizational members, highlight the researcher’s entry to and exit of the organization.

The paper mobilizes fieldwork access negotiation and trust building with participants as empirical material in its own right, arguing that challenges involving “being in the field” should be explored to provide new types of knowledge about the organizational phenomenon under study – in this case the rise of organizational paranoia.

This paper uses autoethnography, which is rare in public administration studies, and discusses the distinct features of autoethnography as an ethnographic approach to public organizations. It argues that autoethnographic accounts of fieldwork relationship highlight and challenge the boundaries of the kind of research questions we might ask – and the kind of answers we might provide – about public administration.

The purpose of this paper is to provide an autoethnographic account of the stories of a mental health professional and a mental health survivor.

Using the autoethnographic approach, the authors provide summaries of their respective psychiatric careers in three parts.

The authors studied at the same University, Reading. Voyce failed his Politics finals and embarked on a trajectory as a mental patient. Carson graduated in Psychology and trained as a clinical psychologist. The recovery movement brought them together, and they have now established an educational and personal bond.

These are of course only two accounts, yet both authors have played a role in developing the recovery model in Britain. The accounts and story show the benefits of adopting a partnership approach between professional and service user.

Both accounts are recovery journeys in their own way. Both highlight the value of education for recovery.

There is no doubt that clinical psychologists are both highly valued and well paid for their expertise. However, the expertise gained through Andrew’s life experience is equally invaluable for today’s mental health professionals to learn from, but perhaps not as well remunerated.

Both accounts stretch back over 45 years and have covered the move from institutional to community care. This paper presents two contrasting perspectives on these changes and the lives of the two people involved.

The purpose of this paper is to clarify the relationship between embodiment and the experience of self, body, and work as mutual organisational relationships by focusing on the author's bodily experiences as a nurse, mother, educator and researcher living with Multiple Sclerosis (MS). The use of an autoethnographic framework contributes to work on embodiment and experience supporting the development of a self‐reflexive praxis of human action. It specially focuses on life experiences that become my stories as autoethnographic representations depicting the difficulties and challenges of living and working with chronic illness. It proposes the use of stories, specifically ante‐narratives, to highlight how making the invisible aspects of chronic illness visible; and contributes to work on organisational learning whereby knowledge drawn from the body can serve as a prospective sense‐making activity to help answer: Where is all this change and complexity heading? The paper aims to expand the domain of narrative paradigm that is normally found in the literature relevant to sociology, ethnography, and critical management studies, by gently extending the boundaries of understanding how to learn and respond as ways of inquiry.

The paper uses Ellis's research approach of autoethnography as a means to enhance the representational uniqueness and reflexivity in qualitative research. A personal story capturing lived experiences of living and working with chronic illness is used to illustrate how stories, specifically ante‐narrative, can provide access to bodily knowledge and glimpses into what Van Maanen calls the ethnographer's own taken‐for‐granted understandings of social world under scrutiny. My stories become the data that are the autoethnographic accounts, which include rigorous critical reflection and review through an autoethnographic lens, and, importantly reflexively shape the author's analysis of social and cultural practices of my being and becoming in the world.

The paper provides insights about how personal change is brought about as result of a confirmed diagnosis of MS. It suggests that storytelling contributes to the transformational process to learning about new routines in the management of MS, outlining how and why the development of leadership is important throughout the story‐telling process.

Because of the chosen research approach, the research results may lack generalizability. Therefore, researchers are encouraged to seek further ways of developing the methodological art of how to tell good stories.

The paper includes implications for the development of organisational learning activities, whereby qualitative researchers, particularly those undertaking autoethnographic studies, can seek to enhance the reflexivity of their own work, and for managing the dynamic balance between stability and change as being central to individual wellness.

This paper fulfils an identified need to study the benefits of living life as inquiry, as methodological process can enable and help clarify important issues about human development, growth and potential, both personally and for the caring professions. The value of this autoethnographic inquiry is that it provides an ongoing continual process of original inquiry, reflection, and action learning.

Drawing upon the authors’ experiences as minoritised academic scholars within leadership roles of a Black, Asian, Minority Ethnic (BAME) Network in the United Kingdom (UK) academe, the authors explored the research question “In what ways do racially minoritised academics use coping techniques and strategies to counter racism and inequality in the higher education environment”.

The authors used a collective autoethnography approach accompanied by storytelling, underpinned by a qualitative interpretative process, supported by inductive, data-driven theorising. The authors’ approach is supplemented by the usage of content analysis (Schrieier, 2012) to analyse the data and generate findings.

The research findings specifically highlight (1) collectivism, solidarity and belonging, (2) knowledge expansion and critical consciousness, (3) disarming approaches and emotional labour, (4) resistance through setting boundaries and (5) intersectionality and BAME men allyship, as specific approaches for taking forward anti-racism.

Autoethnographic research has encountered challenges around verification, transparency and veracity of data, and issues have been debated due to its subjective nature (see Jones, 2010; Keeler, 2019; Méndez, 2013). Additional complications arise regarding neutrality and objectivity associated with the researchers' identities and experiences being represented in autoethnographic accounts. The authors acknowledge that the accounts provided are subjective, and have influenced the research process and product.

Research on the experiences of minoritised academics leading staff equality networks constitutes a research gap. This article offers an original analysis through outlining the authors’ lived experiences in leadership positions of a BAME Network and hope to other minoritised employees undertaking anti-racist work.