Autoethnography（自我民族志） has emerged as a methodology of interest to qualitative scholars（质性研究的学者）, in fields including communication, education, performance studies, creative writing, psychology, sociology, social work, political science, anthropology cultural studies and more.This diverse and abiding commitment to autoethnography is due largely to its ability to bring together the concrete detail of the personal（它能够将个人的、具体的细节与理论框架的力量结合起来） and the power of theoretical frameworks that help us understand how stories animate and become the change we seek in the world The development of autoethnography is situated within a larger set of shifts and changes in qualitative (and post qualitative) inquiry that followed the "crisis of representation" （表征的危机）in anthropology and other disciplines. This crisis radically shifted the purpose and practices of research in ways that not only recognized but embraced the limits of scientific knowledge（研究目的的改变体现在，研究者并不仅仅是要认识到科学知识的局限性，更要将这种局限性嵌入其中）, questioning the surety with which any research can make generalized and objective claims about people, objects, experience, relationships and cultures; the bias against affect, emotion and difference（质疑某种确定性的想法——即研究一定能对人、物、经验、关系和文化作出普遍和客观的主张；质疑那些对情感、情绪和差异的偏见）; prohibitions against including the researcher's voice, experience and storytelling as ways of knowing; and concerns about the ethics and politics of research and representation（质疑那种反对将研究者自己的声音、经验和讲述纳入知识研究的主张）. At the same time, researchers were increasingly called upon to consider and account for relations and dynamics of power and difference not only in the world, but also in their research.
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