There are several critiques about evaluating autoethnographical works grounded in interpretive paradigm. First, some researchers have criticized that within qualitative research there are those that dismiss anything but positivist notions of validity and reliability. (see Doloriert and Sambrook, 2011, pp. 593–595) For example, Schwandt (1996, p. 60) argues that some social researchers have "come to equate being rational in social science with being procedural and criteriological." Building on quantitative foundations, Lincoln and Guba (1985) translate quantitative indicators into qualitative quality indicators, namely: credibility (parallels internal validity), transferability (parallels external validity), dependability (parallels reliability), and confirmability (parallels objectivity and seeks to critically examine whether the researcher has acted in good faith during the course of the research). Smith (1984) and Smith and Heshusius (1986) critique these qualitative translations and warn that the claim of compatibility (between qualitative and quantitative criteria) cannot be sustained and by making such claims researches are in effect closing down the conversation. Smith (1984, p. 390) points out that