{"title":"Methodologically Whirling","authors":"S. Gulamhusein","doi":"10.1525/joae.2024.5.1.7","DOIUrl":null,"url":null,"abstract":"In this article, the use of autoethnography and third-wave feminism allows for an exciting, creative, and unruly method to emerge. The author knits together their theoretical location with an autoethnographic methodology, uniquely coining this approach to autoethnography as Third-Wave Dervish. By doing so, the creation of many micro- and macro-reflective spins—the act of whirling—holds space for an ever-evolving process of gaining knowledge from multiple sources such as somatic sensations, understanding through already published scholarship, learning through resistance, revisiting child- and youth-hood journals, and the triggering of lived experiences. This process allows the author to deepen the understanding of living in the in-between of social spaces as an Ismaili Muslim woman in Canada.","PeriodicalId":170180,"journal":{"name":"Journal of Autoethnography","volume":"122 14","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2024-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal of Autoethnography","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1525/joae.2024.5.1.7","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
In this article, the use of autoethnography and third-wave feminism allows for an exciting, creative, and unruly method to emerge. The author knits together their theoretical location with an autoethnographic methodology, uniquely coining this approach to autoethnography as Third-Wave Dervish. By doing so, the creation of many micro- and macro-reflective spins—the act of whirling—holds space for an ever-evolving process of gaining knowledge from multiple sources such as somatic sensations, understanding through already published scholarship, learning through resistance, revisiting child- and youth-hood journals, and the triggering of lived experiences. This process allows the author to deepen the understanding of living in the in-between of social spaces as an Ismaili Muslim woman in Canada.