Linganisha mbinu
Pitia mbinu ulizochagua bega kwa bega; safu zinazotofautiana zinaangaziwa.
| Utafiti wa Ki-Autoethnografia wa Ki-Shambani× | Utafiti wa Kielelezo wa Kielelezo× | |
|---|---|---|
| Nyanja | Mbinu za Kimaelezo | Mbinu za Kimaelezo |
| Familia | Process / pipeline | Process / pipeline |
| Mwaka wa asili | 1990s–2000s | 1990s–2000s |
| Mwanzilishi≠ | Ellis, Adams, and Bochner; building on autoethnography foundations by Carolyn Ellis and Arthur Bochner | Carolyn Ellis, Arthur Bochner (evocative strand); Leon Anderson (analytic/interpretive strand) |
| Aina≠ | Qualitative research design | Qualitative self-study design |
| Chanzo asilia | Ellis, C., Adams, T. E., & Bochner, A. P. (2011). Autoethnography: An overview. Forum: Qualitative Social Research, 12(1), Art. 10. link ↗ | Ellis, C., Adams, T. E., & Bochner, A. P. (2011). Autoethnography: An overview. Forum: Qualitative Social Research, 12(1), Art. 10. link ↗ |
| Majina mbadala | field autoethnography, site-based autoethnography, embodied field autoethnography, FBAE | interpretive autoethnography, evocative autoethnography, analytic autoethnography, IAE |
| Zinazohusiana | 6 | 6 |
| Muhtasari≠ | Field-based autoethnography is a qualitative research design in which the researcher immerses themselves in a specific physical or social setting and draws on their own lived experience within that field to produce analytically reflexive accounts. It blends the systematic observational practices of ethnographic fieldwork with the first-person introspective voice of autoethnography, generating knowledge that is simultaneously personal, cultural, and contextually grounded. | Interpretive autoethnography is a qualitative research design in which the researcher uses systematic analysis of their own lived experience as the primary data source, moving beyond evocative personal narrative to connect personal meaning with broader cultural, social, or theoretical frameworks. Drawing on Leon Anderson's analytic strand and building on Ellis and Bochner's foundational work, it treats the researcher's self-account as both evidence and interpretive lens, subjecting personal stories to disciplined ethnographic and theoretical scrutiny to generate insights that extend beyond the individual case. |
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