I guess Deleuze wasn't speaking as a social researcher, but as a philosopher, and as such his version of reflexivity is only one version - in fact, it isn't very reflexive at all in some terms. Steve Woolgar's chapter "Reflexivity is the Ethnographer of the Text" is a good attempt to address this problematic position. But a different take on the possibility of a Deleuzian ethnography is Katie Stewart's brilliant book Ordinary Affects, in which she attempts to demonstrate how even what we might consider to be the most private thoughts are a matter of public circulation - none of us is an island, and we exist in what she calls a "reel of the real" where external reality is already part of us - the problem is constructing a world of "identities" that denies those connections.Other attempts to use Deleuze's ideas - including "becoming" nd "event" and even the idea of multispecies ethnography you might find useful include the following:

http://joaobiehl.net/wp-content/uploads/2009/07/Biehl_and_Locke_2010.pdf

file:///C:/Users/Stephen/Downloads/BIEHL-2013-Cultural_Anthropology.pdf

http://files.eric.ed.gov/fulltext/EJ1114640.pdf

https://anthropology.mit.edu/sites/default/files/documents/helmreich_multispecies_ethnography.pdf

Stephen, I welcome your reflections. I really valued your comment so I will revisit the references cited with a fresh pair of eyes- thank you.

I was really struck by your point of Deleuze not being able to speak as a 'social researcher'. I would say rose by any other name is still a rose ... social researcher or philosopher; both are engaged in the same act of making sense and/or meaning of assumptions that underpin the practice of social inquiry. Are Stewart and Woolgar not wrestling with the phenomenon of the relational ethic of othering?

Siddique, S., 2015. Bhaji on the Beach: Teaching Relational Ethics in India. Man in India: an international journal of anthropology.

I am entirely unfamiliar with this literature, but as a psychologist I would say that one way we get around the issue of privacy, secrecy etc. is that these private experiences are widely shared, and become "public" in fiction and in writings that are read. I think of how the object relations theorists in psychology speak of the illusory world and illusory space as shared but not externally real experiences. I think for example of the discussion in Paul Pruyser's The Play of the Imagination. Or how Norman Cameron and Ann Magaret, in Behavior Pathology, distinguish among social, delusional, and autistic communities. I've always appreciated their notion that something that began as the product of one person's imagination can become a socially shared thing---for example, Star Wars of Tolkien's middle earth. The beauty of books---as a part of what Prusyer discussed as the illusory world---is that so many can share what one person has written, and feel that they are not alone. I cannot judge Delueze whom I have not read, but I would certainly reject what you state as the first premise, that "Academic lives are seldom interesting" ... On the contrary, they are usually quite interesting. Which is very different from saying that we can generalize from them to other sorts of lives. But I suspect all this is a digression from your question.

Hendrika, your critical reflections are supported by a number of rich sources.i particularly like the Prusyer point on the'illusionary world' is worth exploring further, thank you. 

If academic lives are seldom , how can we place the knowledge in this line . We all are know that knowledge is the power & it has no limit .It is our open gate of our universe where human beings can experience the research ,scientific & academic ,it is the way of literature , drama,fine arts, ,painting & such other related areas . As such it is the gate of our culture .

This is my personal opinion 

Thank you for your response and I wonder 'if knowledge is power then in this dynamic who or what is powerless...

Salma, in your attempt to "unfold more autoethnographical culturally diverse pieces of writings" I would like to draw your attention to sources from scholars who have used an (auto)ethnographical approach, and concepts of Deleuze and Guattari in their own work, as a method of qualitative inquiry and reporting. Authors such as De Schauwer and Van Hove (2011), Kaufmann (2011), Isaac (2007), and Stewart (1996).

One such example is the earlier  mentioned author (see Stephen Linstead) Kathleen Stewart who, in A Space on the Side of the Road, provides her vivid texts on an ‘other’ America; she says “Picture how it [culture in an occupied, betrayed, fragmented and finally deserted place] gives itself over to a ‘thousand plateaus of intensification’” (1996, p. 17). Stewart is particularly useful, because she writes deep, exemplary ethnographies that address what it is like to live in a region. 

Other authors that combine Deleuze and Guattari’s philosophical concepts with an autoethnographical approach to inquiry and reporting are:

• De Schauwer and Van Hove. Their work examines Deleuze and Guattari’s concept of ‘desire’ through qualitative research addressing the encounter with the other. “Desire pushes you and leads you to new and positive futures. On the back of desire, you fly along rhizomes away from a stable and universal identification […] You discover always new connections and possibilities. You construct and reconstruct yourself over and over. You do not have to look for these processes very hard, they just happen. Desire gives you endless opportunities to keep in movement and continuously become by crossing borders, dichotomies, and categories. You are privileged to meet a multiplicity of differences” (2011, p. 226).
• Jodi Kaufmann, “thinks her stories through each other and the work of [among others] Deleuze” (2011, p. 16). Her work is a qualitative, auto ethnographic example of how one can rework Delusion Guattarian concepts. Kaufmann employs concepts such as ‘a world to come’, ‘a line unfolding’, ‘the fold’ and a ‘body without organs’ (Kaufmann, 2011, p. 16, 19). For Kaufmann, engaging with Deleuze means bringing out the best in herself. In her autoethnography she examines how her stories can be written in such a way “that I may emerge the capacity to meet you. Building a world to come” (Kaufmann, 2011, p. 16)
• Carol Isaac, in her courageous autoethnographic story of her sister’s suicide  “explores Deleuze and Guattari’s oppositional binaries and the author’s need to search the silence” (Isaac, 2007, p. 1209), using Deleuze and Guattari’s concepts of the ‘rhizome’ and the ‘fold’.

I expect you might find the following sources useful:

Stewart, K. (1996). A space on the side of the road: Cultural poetics in an "other" America. Princeton: Princeton University Press.

Article By Their Own Hand: Irreconcilable Silence

Article Swimming is Never Without Risk: Opening Up on Learning Throu...

Article I Spit to Meet You on a Line Unfolding

Maarika, thank you so much for an excellent set of references...can I suggest my colleagues excellent text - if you haven't already heard of it:

McArdle, K. (2017) Freedom Research in Education: Becoming an autonomous researcher. Palgrave macmillan, London