Transformer: More Than Meets the I/Eye

  • Fetaui Iosefo
Part of the Creativity, Education and the Arts book series (CEA)


Autoethnographic methodologies allow the author/authors to use the heart as a means to listen, learn and love. This Pasifika Girl sways in the liminal and collectively constructs in the third space and Va’ (Samoan for spaces in-between). Historical trauma often is a barrier in moving forward; autoethnography validates this historical trauma. This chapter considers the autoethnographic writing of the ex-incarcerated and her own experience of emancipation as Pasifika girl as a means of exploring the complexities of generational oppression and the possibilities of finding freedom through writing.


  1. Boylorn, R. M., & Orbe, M. P. (2014). Critical autoethnography: Intersecting cultural identities in everyday life. Walnut Creek, CA: Left Coast Press.Google Scholar
  2. Denzin, N. (2014). Interpretive autoethnography (2nd ed.). London, England: Sage.CrossRefGoogle Scholar
  3. Dodge, K. A., Bates, J. E., & Pettit, G. S. (1990). Mechanisms in the cycle of violence. Science, 250, 1678–1683. CrossRefGoogle Scholar
  4. Efi, His Excellency Tui Atua Tapua Tamasese Ta’isi Efi. (2007). Bio-ethics and the Samoan indigenous reference. Keynote address at the UNESCO bio-ethics conference, Tofamamao, Leauvaa, Samoa.Google Scholar
  5. Efi, His Excellency Tui Atua Tapua Tamasese Ta’isi Efi. (2005). In search of harmony: Peace in the Samoan indigenous religion. A paper for the colloquium organised by Pontifical.Google Scholar
  6. Ellis, C., & Bochner, A. P. (2016). Evocative auto ethnography. Writing lives and telling stories. New York: Routledge. Council for Interreligious Dialogue, Vatican City Rome, Italy.Google Scholar
  7. Freire, P. (2005). Pedagogy of the oppressed (30th anniversary ed.). New York: Continuum.Google Scholar
  8. George, L., Ngamu, E., Sidwell, M., Hauraki, M., Martin-Fletcher, N., Ripia, L., et al. (2014). Narratives of suffering and hope: Historical trauma and contemporary rebuilding for Māori women with experiences of incarceration. MAI Journal, 3(3), 183–196.Google Scholar
  9. Green, L., Haney, C., & Hurtardo, A. (2000). Cycles of pain: Risk factors in the lives of incarcerated mothers and their children. The Prison Journal, 80(1), 3–23.CrossRefGoogle Scholar
  10. Iosefo, F. (2016). Who is eye? An autoethnographic view on higher educational spaces from a Pasifika girl. In e. emerald, R. E. Rinehart, & A. Garcia (Eds.), Global south ethnographies: Minding the senses (pp. 199–208). Rotterdam, Netherlands: Sense.Google Scholar
  11. Iosefo, J. O. (2014). Moon walking with the Pasifika girl in the mirror, an autoethnography on the spaces of higher education. Unpublished masters dissertation, University of Auckland.Google Scholar
  12. Patterson, M., Uchigakiuchi, P., & Bissen, T. (2013). Can prison be a place of healing? The trauma-informed care initiative at the women’s community correctional center. Hülili, 9, 305–338.Google Scholar
  13. Tuagalu, I. (2008). Heuristics of the Va. Alternative: An International Journal of Indigenous Scholarship, 4(1), 107–126.CrossRefGoogle Scholar
  14. Wolfe, D. A., & Jaffe, P. (1991). Child abuse and family violence as determinants of child psychopathology. Canadian Journal of Behavioral Science, 23, 282–299.CrossRefGoogle Scholar
  15. Wolfe, T. (1987). The Bonfire of the vanities. United States: Farrar Straus Giroux.Google Scholar

Copyright information

© The Author(s) 2018

Authors and Affiliations

  • Fetaui Iosefo
    • 1
  1. 1.Auckland UniversityAucklandNew Zealand

Personalised recommendations