Autoethnographic reflections on the survival strategies of Zimbabwean migrant teachers

Abstract This article was based on a study of the experiences of Zimbabwean migrant teachers in South Africa. The researcher made autoethnographic reflections on an interpretivist study that generated data using semi-structured interviews and focus group discussions. The study was carried out in two purposively selected provinces of South Africa. The reflexive autoethnographic study focused on the impact of the research findings on the experiences of migrant teachers on the researcher’s survival strategies. The participants’ experiences mirrored the researcher’s lived experiences in South Africa. Due to the shared lived experiences between the researcher and the participants, evident links emerged. Essentially, the participants’ fears also became the researcher’s fears. Zimbabwean migrant teachers had several fears within and outside school spaces. The paper fundamentally argues that the researcher morphed and adopted some of the survival strategies of Zimbabwean migrant teachers because of the prolonged engagement with the participants.


Introduction
Contemporary literature is inundated by studies on the experiences and survival strategies of migrants in South Africa.Recurring attacks targeting foreigners in South Africa have brought the migration question to the fore.Most migration studies within the South African context have used interviews, focus group discussions, and questionnaires to generate data (De Villiers & Weda, 2017, 2018;Makonye, 2017;Manik, 2014;Tarisayi, 2023;Weda & Lemmer, 2014).However, there is an apparent dearth of studies adopting an autoethnographic approach to migration in South Africa.In this study, the researcher adopted a reflexive autoethnographic approach.The reflexive autoethnographic study focused on the impact of the research findings on the experiences of migrant teachers on the researcher's survival strategies.Self-reflection was based on an interpretive study of the experiences of Zimbabwean migrant teachers in two provinces of South Africa.The article begun with a brief review of the literature on teacher migration in South Africa.Thereafter, a theoretical lens guiding the paper is presented, before the autoethnography research design.The researcher then shared his story and the findings of the study.

Zimbabwean migrant teachers in South Africa
A plethora of studies on teacher migration in South Africa has focused on different aspects.Although there is no apparent consensus on the statistics of migrant teachers, De Villiers and Weda (2017), Tarisayi (2023) and Tarisayi and Manik (2021b) noted that the largest number of foreign teachers in South Africa were from Zimbabwe.While Weda and Lemmer (2014, p. 416) observed that "accurate Zimbabwe teacher migration statistics are hard to come by because no comprehensive records have been kept and because of the sometimes-clandestine nature of the migration."Essentially, the literature notes the lack of comprehensive statistics on migrants in general and migrant teachers in South Africa.De Villiers and Weda (2017, p. 3) opined those statistics were difficult to provide on migrant teachers in South Africa due to "the unstable and transitory nature of employment of migrant teachers in South Africa."Furthermore, migrant teacher statistics in South Africa are difficult to establish due to the decentralisation of teacher recruitment in South Africa.Makonye (2017) revealed that before 2008, Zimbabwean migrant teachers were mainly employed in private colleges.
Other scholarly work has focused on the challenges and experiences of Zimbabwean migrant teachers in South African schools.Makonye (2017) established that Zimbabwean migrant teachers experienced tensions in teaching mathematics in South Africa.Furthermore, Makonye (2017) noted that Zimbabwean migrant teachers working in private colleges tended to be paid lower salaries than the civil service.Additionally, Manik (2014) and Tarisayi (2023) noted a lack of job security for Zimbabwean migrant teachers in South Africa.The above studies established that some Zimbabwean migrant teachers had unfair employment contracts.Another overarching theme that emerged from studies on Zimbabwean migrant teachers in South Africa was overt and subtle forms of discrimination.Manik (2014, p. 113) argues, "xenophobic tendencies are from some teachers who see migrant teachers as a threat particularly those less qualified and incompetent in teaching."At the same time, Tarisayi and Manik (2021b) opine that discrimination and xenophobia directed toward migrant teachers were slightly different from xenophobia witnessed in the wider South African society.South Africa has witnessed recurring episodes of violent attacks against migrants in recent years (2008, 2015, and 2019).Tarisayi et al. (2020) chronicle the following incidences of xenophobic attacks in South Africa: in May 2008, there was a wave of xenophobic attacks across South Africa resulted in the deaths of more than 60 people and the displacement of over 100,000 foreign nationals, mostly from other African countries.In April 2015, a series of xenophobic attacks in Durban and Johannesburg left at least seven people dead and forced thousands of foreign nationals to flee their homes.In September 2019, incidences of riots and looting in Johannesburg targeted foreign-owned businesses, resulting in at least 12 deaths and hundreds of arrests.The special rapporteurs of the Special Procedures of the Human Rights Council also condemned one highly publicised incident of the killing of a 43-year-old Zimbabwean national in Diepsloot in April 2022 (United Nations, 2022).The special rapporteurs also noted the burning of the Yeoville Market in Johannesburg on 2o June 2022 targeting migrant shopkeepers.Manik (2014, p. 171) noted that Zimbabwean migrant teachers experienced "a complex and frustrating process of acquiring documentation to legally enter SA's labour market, difficulty in acquiring job security, xenophobic attitudes by locals, and workplace exploitation."Fundamentally, these studies reveal a cocktail of challenges that Zimbabwean migrant teachers must face to survive in South Africa.Hence, the view by De Villiers and Weda (2018) that Zimbabwean migrant teachers need support to overcome difficulties in South Africa.These studies reveal that the vulnerability of Zimbabwean migrant teachers in South Africa negatively impacts them professionally (Manik, 2014;Tarisayi, 2022Tarisayi, , 2023;;Tarisayi & Manik, 2021b;Terhart, 2022).Findings from these studies suggest that South Africa is a minefield for Zimbabwean migrant teachers as they navigate the numerous challenges lurking underneath.However, it can be noted that these studies have not documented the "ways a researcher changes as a result of doing fieldwork" (Ellis et al., 2011, p. 278).Thus, in this paper, following the guidelines by Ellis et al. (2011), the researcher interrogates how he changed due to conducting fieldwork on the experiences of Zimbabwean migrant teachers.

Research methodology
The main study from which this autoethnography drew from was interpretivist.In this paper, the researcher employed an autoethnographic approach to engage in self-reflection and delve into the transformative experiences that occurred because of the fieldwork undertaken.Ethnography encompasses various forms, such as indigenous ethnographies, native ethnographies, narrative ethnographies, reflexive ethnographies, dyadic ethnographies, and reflexive ethnographies.Autoethnography, as conceptualized by several scholars involves the written and recorded accounts of individuals who are themselves the subjects of the study (Creswell & Poth, 2018;Keles, 2022).Doloriet and Sambrrok (2011) succinctly defines autoethnography as research that connects the personal to the cultural, situating the self within a social context.Additionally, Doloriet and Sambrrok (2011) characterise autoethnography as more than a mere stylistic choice in writing, but rather as a contemporary methodological approach embraced within the evocativeinterpretivist framework.Wall (2006, p. 146) states "autoethnography is an emerging qualitative research method that allows the author to write in a highly personalised style, drawing on his or her experience to extend understanding about a societal phenomenon."The social phenomenon examined in this study concerned the experiences of Zimbabwean migrant teachers in South Africa.Autoethnography essentially changes the perspective of observation and analysis from an external viewpoint to an internal one.It is a qualitative research method that recognizes and utilizes the researcher's personal knowledge, biases, subjectivities, and other factors, instead of attempting to achieve an unattainable objectivity (Harrison et al., 2022).Autoethnographic accounts are regarded as highly personalized narratives that leverage the author/researcher's experiences to enhance sociological understanding (Sparkes, 2000, p. 21).To elucidate the influence of the experiences of Zimbabwean migrant teachers, the study's findings are linked to the researcher's personal reflections.According to Chang (2008) autoethnography transcends mere self-narration and engages in cultural analysis and interpretation.Chang further argues that autoethnography should not limit itself to descriptive autobiography or memoir, as profound cultural analysis and interpretation are essential elements.Based on these perspectives, this article conducted a reflective analysis and interpretation of the fears and survival strategies used by Zimbabwean migrant teachers.In trying to reveal the impact of fieldwork on the researcher, autoethnography documents "ways a researcher changes as a result of doing fieldwork" (Ellis et al., 2011, p. 278).Thus, in this study, the researcher drew on the impact of fieldwork on his life.There are several approaches to autoethnography that are also evolving (Adams et al., 2017).Adams et al. (2017, p. 7) add "epiphanies prompt us to pause and reflect; they encourage us to explore aspects of our identities, relationships, and communities that, before the incident, we might not have had the occasion or courage to explore."Additionally, Custer (2014, p. 1) asserts that autoethnography is a qualitative and transformative research method that impacts time, requires vulnerability, fosters empathy, promotes creativity and innovation, transcends boundaries, honours subjectivity, and offers therapeutic benefits.The reflexive ethnography adopted in this article allowed to share vulnerabilities and empathise with the Zimbabwean migrant teachers who participated in this study.The ethical clearance for the study was granted by the Humanities and Social Sciences Research Ethics Committee, University of Kwazulu-Natal (Protocol Reference HSS/ 1074/018PD).Research ethics were adhered to protect participants in this study.Informed consent was obtained from the participants.

Researcher insider status in autoethnography
In this paper, the researcher took cognisance of the advantages of "insider" status within an autoethnography approach.The researcher shared multiple identities and profound experiences with the Zimbabwean migrant teachers working in South Africa.The insider status within qualitative research has the following advantages: "ease of access to the field or participants; the expediency of building rapport; nuanced and responsible data collection, taking into consideration community norms and values; and richness in the interpretation of the data in light of deep knowledge of the social, political and historical context" (Ross, 2017, p. 327).Thus, the autoethnographic reflections in this study were complemented by the shared multiple identities with Zimbabwean migrant teachers.Although there are numerous advantages of insider status in qualitative research, several impediments have been highlighted by scholars.Tilley (1998, p. 327) noted that "the researcher's familiarity with the context does not always guarantee that the research conduct will be any less hazardous to the participants than the research directed by someone stepping in from the outside for a brief encounter."Additionally, Ross (2017, p. 327) argues that "complex issues related to power may arise when the researcher holds multiple roles that are differentially situated in relation to participants: although the researcher may identify as an insider in relation to the identity or experience that is the focus of the research, power differentials associated with class privilege, for example, may significantly colour the research relationship."To overcome these impediments, the researcher did not emphasize his positionality during the research.

Findings of the study
In this section, the researcher presented the findings of this study under the following subheadings: my story; fears of the researcher; fears that the participants would become my fears; learning local languages; Self-censorship and flying under the radar and excelling at work.The researcher's story is presented in a first-person approach using "I" and "my".The sub-headings were informed by the verbatim narrations of some of the Zimbabwean migrant teachers who participated in this study.

My story
My autoethnographic reflections begun with my story as a migrant in South Africa drawing from Wall's view that "autoethnography begins with a personal story . . ." (Wall, 2008, p. 39).Deviating from the outsider view, this paper proffered an insider view.Previously, my work has focused on the experiences and survival of Zimbabwean migrant teachers in South Africa using an outsider view (Tarisayi & Manik, 2021a, 2021b).However, in this paper, I reflected on the ways that I have changed from my interaction and studying the experiences of Zimbabwean migrant teachers in South Africa.As a migrant in South Africa, my story begun as a postdoctoral fellow at a university in South Africa.After completing my Ph.D., I was excited when I was offered a post-doctoral fellowship by my alma mater.I was further delighted that my post-doctoral fellowship was focused on the experiences of Zimbabwean migrant teachers in South Africa.Before the postdoctoral fellowship, I had taught in Zimbabwe for 13 years, and therefore I related with the Zimbabwean migrant teachers that I studied.The Zimbabwean migrant teachers whom I interacted with had previous teaching experience in Zimbabwe.I shared the same basic teacher training background and experience with most of the Zimbabwean migrant teachers.While the Zimbabwean migrant teachers had migrated to South Africa in pursuit of greener pastures, my migration was initially in pursuit of educational opportunities.Additionally, I spoke the same indigenous language with some of the participants in my study.These shared lived experiences were essential in navigating the barriers that researchers commonly encounter when doing fieldwork with migrants.I could see myself in the Zimbabwean migrant teachers with whom I interviewed.Later, the lived experiences of the Zimbabwean migrant teachers mirrored the circumstances that had pushed me to leave Zimbabwe in pursuit of the proverbial "green pastures."While there might have been differences in circumstances between me as an aspiring academic affiliated to one of South Africa's reputable universities and the participants in my research, who were teaching in high schools.The narrations of the Zimbabwean migrant teachers also magnified the shared experiences between me and the study participants.My fieldwork exposed me to what I had previously perceived as my past when I left teaching in high schools and joined higher and tertiary education.It became apparent to me that my past had become my present, my past fears had caught up with me through my interaction with Zimbabwean migrant teachers in this study.Therefore, the study on the experiences of Zimbabwean migrant teachers in South Africa confirmed the argument by Custer that "autoethnography can radically alter an individual's perception of the past, inform their present, and reshape their future if they are aware and open to the transformative effects" (Custer, 2014, p. 2).Essentially, my story became vividly entangled with the stories of the Zimbabwean migrant teachers as I reflected on the shared experiences.Hence, studying the experiences of Zimbabwean migrants in South Africa shaped my interaction with colleagues and students as a migrant academic working and living in South Africa.This next section narrates how the fears of the Zimbabwean migrant teachers became my fears.

Fears of the participants became my fears
The first notable impact of the study of the experiences of Zimbabwean migrant teachers were reflected on my accommodation decisions.From my fieldwork, it emerged that the Zimbabwean migrant teachers fear of afrophobic attacks influenced their choice of accommodation.There were areas that Zimbabwean migrant teachers considered to be more prone to attacks against black foreigners and therefore they avoided these areas.I learnt from my fieldwork that Zimbabwean migrant teachers avoided living in areas where attacks on foreigners had previously occurred.One of the participants in the study on the experiences of Zimbabwean migrant teachers in South Africa, Freedom, narrated, "Fear of becoming a victim of violence targeting foreigners influences a lot of decisions.You can't stay in a location or neighbourhood where your fellow countrymen were burnt alive in 2008.It is better to stay in an expensive area that provides security in case of violence."Essentially, the Zimbabwean migrant teachers' fear of recurring attacks targeting black foreigners influenced their choice of accommodation to a greater extent.While another participant, Priscilla, stated, "When I first came to South Africa, rentals were my main consideration when searching for accommodation.Now it is all about avoiding areas known for targeting foreigners.What good will it be to die while trying to save money?"It was further noted from the study findings that cost of accommodation did not take precedence for Zimbabwean migrant teachers but safety.This revelation by the Zimbabwean migrant teachers has impacted on my choice of accommodation as a migrant living in South Africa.Thus, the fears of Zimbabwean migrant teachers with whom I interacted during my fieldwork have essentially become my fears.The participants narrated their previous experiences of black foreigners being attacked in certain neighbourhoods.This awareness that black foreigners are more vulnerable in some suburbs and townships of South Africa altered my choice of accommodation as a way of self-preservation.These changes that have occurred to me due to my interaction with Zimbabwean migrant teachers extend the conversation on the changes that a researcher undergo while engaging in fieldwork.Although studies by Adams et al. (2017) and Ellis et al. (2011) have noted that researchers change due to fieldwork experience, there is a dearth in literature focussing on researchers adopting the participants' fears.Fears shared among Zimbabwean migrant teachers in South Africa became my fears due to my field work.My empathising with Zimbabwean migrant teachers confirmed the view by Doloriet and Sambrrok (2011, p. 20) that autoethnographers experience "feelings of moving from old selves to new selves, feelings of having experienced critical moments, feelings of emotional epiphany."As a Zimbabwean migrant living and working in South Africa, I saw myself in the lived realities of the Zimbabwean migrant teachers to a greater extent.My empathising with my fellow migrants led me to alter my accommodation choices.As indicated above by Zimbabwean migrant teachers, I also prioritised my safety when I made accommodation decisions.I have made it a priority to find out about previous attacks on black foreigners in an area before choosing a place to stay.During my fieldwork, I relocated to another province in South Africa due to a change in institutional affiliation and my accommodations continued to a be reflection of my research work with Zimbabwean migrant teachers.Thus, my argument that the Zimbabwean migrant teachers' fears have become my fears.The following section unpacks the survival strategies that I have adopted from the survival strategies of the Zimbabwean migrant teachers.

Learning local languages
My fieldwork for the study on the experiences of Zimbabwean migrant teachers in South Africa made me prioritise learning local languages.From my interaction with Zimbabwean migrant teachers working and living in South Africa, I became aware of the centrality of language as a "weapon of exclusion" as well as language as a survival strategy.One participant, Priscilla revealed, "Indigenous languages were sometimes used to exclude us migrant teachers from conversations.We try to learn the local languages, but the expectation is English which is the medium of instruction would be used in all professional engagements.Unfortunately, in some cases, to silence a migrant teacher, it is convenient for our local peers to switch to an indigenous language."While another participant in the same study, Tawanda, explained, "I was forced to learn isiXhosa because local teachers would exclude me from staff discussions using the language.When I joined my school, I noticed that one way I was excluded was by switching to isiXhosa." Circumstances within school spaces forced some Zimbabwean teachers to learn indigenous languages to curb exclusion.I noted from the participants" views that indigenous languages were weaponised to exclude the Zimbabwean migrant teachers.Through my reflective research journey with Zimbabwean migrant teachers, it dawned on me that the use of indigenous languages by my colleagues and students, in some instances, was a way of excluding me from conversations.Before researching the experiences of Zimbabwean migrant teachers, I was not aware of the weaponization of language in South Africa to exclude migrants.However, the Zimbabwean migrant teachers emphasised the need to learn indigenous languages to navigate discriminatory school spaces in South Africa.My autoethnographic reflections on the findings on the centrality of language in the survival of Zimbabwean migrant teachers changed my approach to learning indigenous languages.As an academic working in a tertiary institution in South Africa, I realised from this interaction with the participants that I needed to learn an indigenous language.Learning indigenous languages became a necessity and a survival strategy due to my interaction with Zimbabwean migrant teachers.Thus, I have tried to learn indigenous languages to facilitate my integration and survival in South Africa.
Additionally, to show my colleagues and students that language could no longer be used to exclude me, I made sure that I greeted them in an indigenous language whenever the opportunity allowed.Essentially, due to this interaction with Zimbabwean migrant teachers, I changed my view on the importance and use of language as a migrant.As a migrant in South Africa, language was no longer about being able to communicate but a survival tool.Now I approach the indigenous language issue with a new awareness.An study by Sinyolo (2012) also noted that indigenous languages were utilised to exclude migrants in South Africa.Therefore, Zimbabwean migrant teachers strived to learn at least one indigenous language.These changes that occurred to me are consistent with the view by Ellis et al (2011) that researchers engaging in ethnographic research, change due to their engagement in fieldwork.The participants indicated that they were being silenced through the use of indigenous languages, so I learnt indigenous languages in order to avoid being silenced.Essentially, one of the participants' survival strategies become one of my survival strategies to a greater extent.Thus, the argument that my fieldwork with Zimbabwean migrant teachers changed my view and understanding of the centrality of indigenous languages in the survival of migrants.

Self-censorship and flying under the radar
One of the key findings from my study on the experiences of Zimbabwean migrant teachers was self-censorship as a survival tool in afrophobic spaces.Interestingly, Zimbabwean migrant teachers avoided drawing unnecessary attention to themselves as a survival strategy.Major stated, "The best way to avoid being a victim of xenophobia in a rural setup is to shun being boastful.Avoid boasting about your good results.Do not put yourself under the spotlight by associating your learners' good results with your foreign background."Zimbabwean migrant teachers were unanimous that it was essential to avoid unnecessary attention by bragging about your successes and good results.Tarisayi and Manik (2021a, p. 195) argue that "the Zimbabwean migrant teachers used humility and flying under the radar as a survival strategy which revealed that migrant teachers believed that xenophobia in the rural schools stemmed from professional jealousy." Flying under the radar for Zimbabwean migrant teachers involved carefully choosing words in conversations and self-censoring.Major further explained: "My fear sometimes affects my interaction with learners, co-workers, and parents.I choose my words carefully when engaging with learners, parents, and co-workers fearing triggering Afrophobia.I also see local peers with suspicion; you never know who is going to attack you in the future."One of the Zimbabwean migrant teachers who participated in my study showed that the utility of of self-censorship to navigate afrophobic spaces in South Africa.These views of the Zimbabwean migrant teacher on selfcensorship had a bearing on me as a migrant working in South Africa.After my fieldwork experience with Zimbabwean migrant teachers, I adopted self-censorship as a survival strategy when engaging with colleagues and students among others.Therefore, the changes that took place due to this study are evidence that I connected to the object of my research.
Furthermore, I also avoided drawing undue and unnecessary attention to myself by carefully choosing my words as revealed by the Zimbabwean migrant teachers.Hence, I concur that there are instances when research findings have life-changing implications on a researcher.I shared the fears of the Zimbabwean migrant teachers, and therefore, it was natural that their survival strategies impacted me.Consequently, the fear of afrophobic attacks in South Africa led me, as a researcher, to consider and adopt some of the survival strategies used by Zimbabwean migrant teachers.

Excelling in work
Another interesting survival strategy established my previous research was Zimbabwean migrant teachers excelled in their work.Brenda revealed that, "locals always remind us that we are stealing their jobs, so you must justify your presence at a school.I excel in my teaching of mathematics to convince students, peers, and school leaders of my contribution to the school.' The above view reflects the pressure that Zimbabwean migrant teachers are subjected to in school spaces.Another participant, Freedom revealed, "There is a common view among the locals that we (migrant teachers) are solely here to milk the country of money.One way of dispelling this misconception is by producing good results.I have maintained 100 % in Mathematics at my school and the school strives to make me feel at home."The above views reveal that Zimbabwean migrant teachers were stereotyped as stealing jobs from local South Africans.However, one of the survival strategies of Zimbabwean migrant teachers who participated in this study was to excel at their work.Ruth elucidated, "I have discovered that if you work hard and produce exceptional results the school authorities and community will accept you as one of their own.Good results convince the community that you are not only making money in South Africa but helping learners.' Working hard and delivering exceptional results was a shared survival strategy among the Zimbabwean migrant teachers working in South Africa.Sinyolo (2012) also noted the exceptional contribution of migrant teachers in South Africa.The views mentioned above by Zimbabwean migrant teachers have greatly impacted my work approach in South Africa.It has become a lived reality for me as a migrant working in South Africa that I need to work hard and excel to survive.Thus, fieldwork has positively impacted my work ethics as a researcher and as an academic to a greater extent.Essentially, from my fieldwork, I have become more aware of the need to excel in my work to justify being hired ahead of local teachers and academics.Other scholars have previously focused on the trauma that ethnographers are exposed to due to fieldwork (Custer, 2014;Kitrina & Carless, 2013).However, exposure to my fieldwork on the experiences of Zimbabwean migrant teachers yielded positive results by improving my work ethic as an academic.

Conclusion
In this paper, I reflected on ways that I have changed as a researcher from participating in an interpretivist study focused on the experiences of Zimbabwean migrant teachers in South Africa.To contextualise my autoethnographic approach, I share my story as a migrant in South Africa.Scholarship postulates that "autoethnography can radically alter an individual's perception of the past, inform their present, and reshape their future if they are aware and open to the transformative effects" (Custer, 2014, p. 2).My fieldwork exposed me to the fears of Zimbabwean migrant teachers working in South Africa.The main fear of the Zimbabwean migrant teachers was an afrophobic attack.These fears were reinforced by the recurring afrophobic at (Sinyolo, 2012)tacks in South Africa.Through self-reflection and empathising with the participants in my study, these fears of afrophobic attacks became my fears.Furthermore, some of the survival strategies adopted by Zimbabwean migrant teachers who participated in my study were learning indigenous languages, choosing accommodation in safe neighbourhoods, and self-censorship and flying under the radar.From my fieldwork, I also became aware of the need to excel in your work as a migrant to justify being hired ahead of locals.Due to sharing the same fears with the Zimbabwean migrant teachers, I have adopted these survival strategies to navigate South Africa's afrophobic spaces.Hence, this paper confirms the notion that researchers sometimes change due to their fieldwork.However, this study notes that the autoethnographer morphed because of shared lived experience with the participants.Thus, the researcher while concurring with the view that ethnographers change due to their research work argues that shared lived experiences magnify these changes.Additionally, the paper positions autoethnography as a methodology within the discourse on Zimbabwean migrant teachers in South Africa.