Abstract
What are the benefits to the autoethnographic subject of analysing pedagogic frailty? How might he or she continue to make use of the concept maps once they have been formulated? What can different subjects learn from examining one another’s maps? Might such an endeavour enable colleagues to gain an enhanced mutual understanding of their roles, values, and aspirations? More widely, how useful is framed autoethnography as a method for exploring pedagogic frailty? What are its advantages and its limitations? And what are the experiences of the autoethnographers themselves within such a process?