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Journal articles on the topic 'Critical ethnography'

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Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Henson, Bryce. "“Look! A Black Ethnographer!”: Fanon, Performance, and Critical Ethnography." Cultural Studies ↔ Critical Methodologies 20, no. 4 (March 25, 2019): 322–35. http://dx.doi.org/10.1177/1532708619838582.

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This article engages the possibility of a critical Black ethnography and a performative fugitivity. Drawing on the author’s ethnographic research, it examines the tension between being a racialized and gendered person and becoming an ethnographic self. This tension rises when critical Black ethnographers are visually rendered outside the domain of the ethnographer, a category forged against the template of Western White male subjects. Instead, they are interchangeable with the populations they perform research with and suspect to performances of racialized and gendered violence. This opens up an emergent politics for the possibility of a critical Black ethnographer who alters how ethnographic practice is undertaken to grapple with the realities of race and gender by the critical Black ethnographer in the field. That said, the critical Black ethnographer must reconcile being Black, becoming an ethnographer, and what it would mean to be a critical Black ethnographer. To do so, this article draws on Frantz Fanon and situates him as both a performer and a critical ethnographer to analyze how does a critical Black ethnographer engage with performance, performativity, and the performative.

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2

Kempny, Marta. "Towards Critical Analytical Auto-Ethnography." Anthropological Journal of European Cultures 31, no. 1 (March 1, 2022): 58–71. http://dx.doi.org/10.3167/ajec.2022.310105.

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This article discusses the usefulness of critical analytical auto-ethnography in studying migrant (im)mobilities in the context of the COVID-19 pandemic. Whereas the auto-ethnographic genre has boomed during COVID-19 times, the authors of auto-ethnographic texts usually focus on their own experiences of the pandemic, engaging in an evocative style of writing. Following an overview of autoethnographic writing genres, this article discusses complex issues of insider/outsider status in pandemic research. It calls for a critical and analytical auto-ethnographic approach to the study of migrations and mobilities in a context in which they are currently unevenly distributed.

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3

Kazubowski-Houston, Magdalena, and Virginie Magnat. "Introduction: Ethnography, Performance and Imagination." Anthropologica 60, no. 2 (December 17, 2018): 361–74. http://dx.doi.org/10.3138/anth.2017-0006.

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This introduction to the thematic section entitled “Ethnography, Performance and Imagination” explores performance as “imaginative ethnography” (Elliott and Culhane 2017), a transdisciplinary, collaborative, embodied, critical and engaged research practice that draws from anthropology and the creative arts. In particular, it focuses on the performativity of performance (an event intentionally staged for an audience) employed as both an ethnographic process (fieldwork) and a mode of ethnographic representation. It asks: can performance help us research and better understand imaginative lifeworlds as they unfold in the present moment? Can performance potentially assist us in re-envisioning what an anthropology of imagination might look like? It also inquires whether working at the intersections of anthropology, ethnography, performance and imagination could transform how we attend to ethnographic processes and products, questions of reflexivity and representation, ethnographer-participant relations and ethnographic audiences. It considers how performance employed as ethnography might help us reconceptualise public engagement and ethnographic activism, collaborative/participatory ethnography and interdisciplinary research within and beyond the academy. Finally, this introduction provides a brief overview of the contributions to this thematic section, which address these questions from a variety of theoretical, methodological and topical standpoints.

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4

Sharpe, Diana Rosemary. "Researching the multinational corporation: contributions of critical realist ethnography." critical perspectives on international business 14, no. 4 (October 1, 2018): 383–403. http://dx.doi.org/10.1108/cpoib-08-2014-0038.

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Purpose The purpose of this paper is to discuss the contributions that critical realist ethnographies can make to an understanding of the multinational corporation. Design/methodology/approach This paper draws on a discussion of methodological challenges in researching the multinational corporation and the ways in which critical realist ethnographies can respond to these challenges. The example of research on the transfer of management practices is used to illustrate this. Findings Taking the example of researching the transfer of management practices within the multinational, the paper argues that the potential of critical realist ethnography including critical realist global ethnography to contribute to the field of International Business and International Management remains relatively untapped. Research limitations/implications Adopting the sociological imagination of the critical realist ethnographer has implications for the kinds of questions that are asked by the researcher and the ways in which we seek to address these methodologically. Researching from a critical standpoint fruitful empirical themes for further research relate to the experience of change for example in business systems, internationalization of organizations and “globalization”. Practical implications The critical realist ethnographer can contribute insights into the complex social and political processes within the multinational and provide insights into how social structures are both impacting on and impacted by individuals and groups. Ethnographic research located within a critical realist framework has the potential to address questions of how stability and change take place within specific structural, cultural and power relations. Originality/value At the methodological level, this paper highlights the potential of critical realist ethnography in researching the multinational, in addressing significant questions facing the critical researcher and in gaining a privileged insight into the lived experience of globalization.

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5

Putnam, Linda L., Charles Bantz, Stanley Deetz, Dennis Mumby, and John Van Maanan. "Ethnography versus Critical Theory." Journal of Management Inquiry 2, no. 3 (September 1993): 221–35. http://dx.doi.org/10.1177/105649269323002.

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6

Smart, Alan. "Critical perspectives on multispecies ethnography." Critique of Anthropology 34, no. 1 (March 2014): 3–7. http://dx.doi.org/10.1177/0308275x13510749.

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7

Stack, Carol B. "Writing Ethnography: Feminist Critical Practice." Frontiers: A Journal of Women Studies 13, no. 3 (1993): 77. http://dx.doi.org/10.2307/3346744.

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8

Foley, Douglas E. "Critical ethnography: The reflexive turn." International Journal of Qualitative Studies in Education 15, no. 4 (July 2002): 469–90. http://dx.doi.org/10.1080/09518390210145534.

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9

Fassin, Didier. "A case for critical ethnography." Social Science & Medicine 99 (December 2013): 119–26. http://dx.doi.org/10.1016/j.socscimed.2013.04.034.

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10

Huspek, Michael. "Critical ethnography and subjective experience." Human Studies 17, no. 1 (January 1994): 45–63. http://dx.doi.org/10.1007/bf01322766.

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11

Reedy, Patrick C., and Daniel R. King. "Critical Performativity in the Field: Methodological Principles for Activist Ethnographers." Organizational Research Methods 22, no. 2 (December 7, 2017): 564–89. http://dx.doi.org/10.1177/1094428117744881.

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It has been proposed that engagement with activism might make critical organizational scholarship more relevant to practitioners. However, there is a lack of systematic inquiry into how such engagement might be undertaken, which this article redresses. We propose activist ethnography as a suitable methodological framework for critical organizational scholarship, drawing on organizational ethnography, militant ethnography, and participatory action research, to construct a theoretical framework which we use to analyze four ethnographic vignettes of our own experiences of research with activists. Our contribution is to (a), assess the methodological challenges and opportunities of engagement with activism, (b) give an account of our own experiences as activist ethnographers for others to learn from, and (c) propose strategies whereby the challenges of academic activism might be negotiated and the opportunities maximized.

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12

Huot, Suzanne. "Co-constructing the field for a critical ethnography of immigrants’ experiences in a Canadian Francophone minority community." Qualitative Research 19, no. 3 (April 19, 2018): 340–55. http://dx.doi.org/10.1177/1468794118769785.

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When conducting ethnographic research, immersion into the field and participant observation are essential characteristics of the methodology. As more traditional forms of ethnography have evolved over time to include contemporary approaches (institutional ethnography, feminist ethnography), so too have the fields where such research is undertaken. Indeed, the field itself is now recognized as a construction rather than a naturally occurring space. This article discusses the approach taken to co-construct the field for a critical ethnographic study of immigrants’ experiences within a Canadian Francophone minority community. It addresses how the researcher made key decisions shaping who the study population would be, and in collaboration with the participants then decided how and where data generation would occur.

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13

Deltsou, Eleftheria. "Teaching engaged ethnography and socio-cultural change: Participating in an urban movement in Thessaloniki, Greece." Teaching Anthropology 9, no. 2 (April 16, 2020): 28–34. http://dx.doi.org/10.22582/ta.v8i2.519.

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How can ethnographic research be taught? What kinds of ethnographic environments are involved in the study of contemporary socio-cultural issues? How / where can socio-cultural change be spotted? Where do ethnographic reflexivity and engaged ethnography stand with regard to comprehending and furthering socio-cultural change? Can/should ethnographic work fully conflate with critical activism? Can the teaching of engaged ethnographic research instigate critical awareness of the researcher’s positionality-ies? Considerations of the above questions will be endeavored via the participation of the author in an urban movement in Thessaloniki, Greece. Her double engagement as resident and academic teacher will expose the interrelatedness of these issues and the methodological, epistemological, and political implications that engaged ethnography raises.

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14

Rokay, Moska. "Critical Ethnography as an Archival Tool." Archivaria, no. 91 (June 29, 2021): 176–201. http://dx.doi.org/10.7202/1078469ar.

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Due to the limitations of existing archival theories and methodologies, there are few clear options that allow underrepresented and marginalized communities to represent themselves ethically, faithfully, and responsibly in their own voices in mainstream archival institutions. As a result, many of these communities lack knowledge and fundamental pedagogical resources about themselves and their history in Canada. Based on research from the author’s one-year master’s degree, this article uses a critical ethnographic framework and oral history interviews to understand the archival needs of a segment of the Afghan diaspora that has long been settled in Canada. The Afghan Canadian participants agreed that digital archives could provide a solution to the community’s dearth of knowledge and material about itself – its own histories and stories. The research demonstrates that a critical ethnographic framework can be applied as an instrument in the archives in order to understand the desires, identity-formation processes, and representations of a marginalized community to ensure faithful archival representation.

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15

Ulichny, Polly. "When Critical Ethnography and Action Collide." Qualitative Inquiry 3, no. 2 (June 1997): 139–68. http://dx.doi.org/10.1177/107780049700300201.

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16

Angus, Lawrence B. "RESEARCH TRADITIONS, IDEOLOGY AND CRITICAL ETHNOGRAPHY." Discourse: Studies in the Cultural Politics of Education 7, no. 1 (October 1986): 61–77. http://dx.doi.org/10.1080/0159630860070104.

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17

Barab, Sasha A. "Critical Design Ethnography: Designing for Change." Anthropology Education Quarterly 35, no. 2 (June 2004): 254–68. http://dx.doi.org/10.1525/aeq.2004.35.2.254.

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18

Reason, Peter. "Critical Design Ethnography as Action Research." Anthropology Education Quarterly 35, no. 2 (June 2004): 269–76. http://dx.doi.org/10.1525/aeq.2004.35.2.269.

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19

Soyini Madison, D. "The Dialogic Performative in Critical Ethnography." Text and Performance Quarterly 26, no. 4 (October 2006): 320–24. http://dx.doi.org/10.1080/10462930600828675.

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20

Sturm, Tristan. "Critical Methodological Geopolitics: Discourse Analysis/Ethnography." Geopolitics 13, no. 3 (August 18, 2008): 600–609. http://dx.doi.org/10.1080/14650040802203927.

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21

Power, Michael K. "Educating accountants: Towards a critical ethnography." Accounting, Organizations and Society 16, no. 4 (January 1991): 333–53. http://dx.doi.org/10.1016/0361-3682(91)90026-b.

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22

Mills, Kathy Ann. "Access to multiliteracies: a critical ethnography." Ethnography and Education 2, no. 3 (September 2007): 305–25. http://dx.doi.org/10.1080/17457820701547310.

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23

Semigina, Tetyana. "Critical ethnography: opportunities for social work research." Social work and education 9, no. 3 (September 30, 2022): 405–21. http://dx.doi.org/10.25128/2520-6230.22.3.7.

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Social work research is conducted using various approaches and methods. This article aims to characterize critical ethnography and its opportunities for critical social work aimed at overcoming structural inequalities. Within the framework of the study, an analysis of 28 English-language full-text publications was carried out according to the following criteria: (1) the general purpose of critical ethnography as a research methodology in social work and its philosophy; (2) stages and procedures for using critical ethnography, the roles of researchers and other research participants; (3) cases of the use of critical ethnography in social work; (4) the advantages and limitations of critical ethnography. Critical ethnography, like traditional ethnography, involves long-term observations of certain practices in the "field conditions." Observations can be supplemented by other methods that make it possible to assess the life experience of research participants from the perspective of the participants themselves. Critical ethnography makes it possible to identify and describe structural inequality in society and to challenge existing practices, in particular, practices of providing social services. The main focus of research is the identification of hidden values and the use of power relations that reinforce the inequality of certain social groups and social injustice. Researchers are expected to have their own position and provide adequate theoretical justification for their actions, deep immersion in the context and social situation. The use of critical ethnography involves a number of successive stages: the preparatory stage; the organizational and methodological stage; the field stage; the stage of research findings analysis; the presentation and dissemination of the results in order to promote social change.

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24

Johnston, Isobel-Marie. "Dressing the Part." Fieldwork in Religion 12, no. 2 (March 13, 2018): 179–203. http://dx.doi.org/10.1558/firn.35667.

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A researcher with conservative clothing style could potentially confuse the women with whom she conducts research on contemporary Niddah practices, inviting accusations of unethically misrepresenting oneself to both the liberal and Orthodox communities in the Greater Phoenix Valley of Arizona, USA where the research will be conducted. This article reflects three years of wrestling with this dilemma, which has enabled the author to articulate and refine her current stance regarding researcher attire and broader ethical issues concerning power and representation in ethnographic research, as informed by her studies in critical ethnography and feminist methodologies. Drawing on Dwight Conquergood’s and D. Soyini Madison’s articulations of critical ethnography, the quality of the author’s ethnographic engagement leading up to the interviews should decode one’s attire and clarify questions about the researcher’s position, bias, and integrity. This methodology expresses itself through ethnographic strategies and interpersonal interactions with members of the communities. Additionally, this methodology requires the author and the community members to be mutually candid concerning their questions about their own menstrual practices, sex life, marital histories, and religious perspectives. More than establishing trust in the author’s emotional honesty and integrity as an academic, such candour levels the interviewer–interviewee playing field, critical for research touching on marital dynamics and sex lives. This integrates critical ethnography and interactive interview processes in terms of collaborative knowledge construction. These critical ethnographic and feminist methodologies further demand that this same degree of candour in academic communications, trust and interpersonal integrity should determine the matrix that produces the research and the researcher’s relationship with the Greater Phoenix Jewish community.

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25

Toohey, Kelleen. "From the Ethnography of Communication to Critical Ethnography in ESL Teacher Education." TESOL Quarterly 29, no. 3 (1995): 576. http://dx.doi.org/10.2307/3588076.

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26

Hall, Billy, and Daniella Santoro. "Learning Race through Place and Time: Critical Geographic Approaches to Antiracist Collaborative Ethnography." Practicing Anthropology 37, no. 4 (September 1, 2015): 18–22. http://dx.doi.org/10.17730/0888-4552-37.4.18.

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In the summer of 2013, as part of an ethnographic methods training program in Tallahassee, Florida, field school students were critically engaged in collaborative participatory research on experiences of race and racism. This article reflects on some of the many connections between race, space, place, and time we saw unfold in Tallahassee and advances a methodology that melds participatory ethnography with critical geographic approaches. Here, we present two cartographic practices through which an ethnographic space was articulated for understanding how social archives of racial histories accumulate over time and are mapped onto urban space. In attending to a palimpsest of racial relations in space and time, we see new potentials for a critical geographic approach to antiracist ethnography. We suggest ethnographers can better research, rewrite, and redress the uneven productions of space by rescaling our investigations into the material and remembered worlds lived by those bound up in racial struggles.

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Ramos, Teresa. "Critical race ethnography of higher education: Racial risk and counter-storytelling." Learning and Teaching 6, no. 3 (December 1, 2013): 64–78. http://dx.doi.org/10.3167/latiss.2013.060306.

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The Ethnography of the University Initiative (EUI) joins a long history of critique, challenge and transformation of higher education. EUI courses are an important site for the creation of non-traditional narratives in which students challenge 'business-as-usual' in higher education. For under-represented students, this includes inquiry and analysis of the racial status quo at the University. In this article, I provide a student's perspective on EUI through my own experiences with EUI research as both an undergraduate and later graduate student investigating race and racism at the University of Illinois at Urbana-Champaign (U of I). Using ethnographic methods and drawing on critical race theory, I provide two examples of EUI research that critiqued the University's management of race. The first example is a collaborative ethnography of the Brown versus Board of Education Commemoration at U of I – a project that I joined as an undergraduate (Abelmann et al. 2007); and the second is my own dissertation on 'racial risk management', a project that emerged from my encounter with EUI. I discuss both projects as examples of Critical Race Ethnography, namely works based on empirical research that challenge institutions' racial composition, structure and climate.

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28

Manning, Jennifer. "Becoming a decolonial feminist ethnographer: Addressing the complexities of positionality and representation." Management Learning 49, no. 3 (January 2, 2018): 311–26. http://dx.doi.org/10.1177/1350507617745275.

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Organisation and management scholars are often preoccupied with developing, refining and advancing knowledge, and in so doing, the empirical process through which knowledge is advanced can be ignored together with the impact this process can have on participants and scholars. This article draws attention to how management scholars might negotiate the complexities of positionality and representation through an illustrative case: my experience of becoming a decolonial feminist ethnographer. Drawing upon my doctoral research, I share the experience of my ethnographic journey to become a decolonial feminist ethnographer. Developing a decolonial feminist approach to ethnography enabled me to identify positionality and representation as the key complexities of engaging in research with marginalised ‘Others’ while also providing me with the tools to address these complexities. This is not to say that becoming a decolonial feminist ethnographer is the only way to engage in research with marginalised ‘Others’, but this critical approach encourages researcher reflexivity and helps in addressing the issues of positionality and representation. My approach suggests an alternative way of ‘seeing and doing’ ethnography motivated by an ethical commitment to the participants and the desire to respect their knowledge and experiences.

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29

Stoller, Paul. "High in Fiber, Low in Content: Reflections on Postmodern Anthropology." Culture 11, no. 1-2 (December 15, 2021): 101–10. http://dx.doi.org/10.7202/1084478ar.

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This paper is a critical reflection of the important debate on postmodernism in Anthropology. In the paper, the discourse and counterdiscourses on postmodernism are outlined and assessed. In the end the author (1) worries about plethora of obfuscating criticism and the dearth of revelatory ethnography in the postmodern debate and (2) suggests three paths to a future anthropology beyond the postmodern: sensorial anthropology, ethnographic film, and narrative ethnography.

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Smyth, Wendy, and Colin Holmes. "Using Carspecken's critical ethnography in nursing research." Contemporary Nurse 19, no. 1-2 (August 2005): 65–74. http://dx.doi.org/10.5172/conu.19.1-2.65.

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31

Baillie, Lesley. "Ethnography and nursing research: a critical appraisal." Nurse Researcher 3, no. 2 (December 1995): 5–21. http://dx.doi.org/10.7748/nr.3.2.5.s2.

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32

Miller, Jessica Prata. "A Critical Moral Ethnography of Social Distrust." Social Philosophy Today 16 (2000): 141–58. http://dx.doi.org/10.5840/socphiltoday20001642.

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Conquergood, Dwight. "Rethinking ethnography: Towards a critical cultural politics." Communication Monographs 58, no. 2 (June 1991): 179–94. http://dx.doi.org/10.1080/03637759109376222.

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34

Lederman, Rena. "Challenging Audiences: Critical Ethnography in/for Oceania." Anthropological Forum 15, no. 3 (November 1, 2005): 319–28. http://dx.doi.org/10.1080/00664670500281396.

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Leslie, Heather Young. "Tongan Doctors and a Critical Medical Ethnography." Anthropological Forum 15, no. 3 (November 1, 2005): 277–86. http://dx.doi.org/10.1080/00664670500282097.

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36

Silverman, Marissa. "A critical ethnography of democratic music listening." British Journal of Music Education 30, no. 1 (November 28, 2012): 7–25. http://dx.doi.org/10.1017/s0265051712000423.

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The purpose of this critical ethnography was to investigate how music educators can approach the development of students’ music listening abilities democratically in order to deepen students’ musical understandings and, by teaching through music, create pathways for student–teacher transactions that are inclusive, educative, ethical and transformative. Critical ethnographies utilise qualitative data collection methods (e.g. observations, journaling, interviews, audiotapes) for sociopolitical and ethical purposes. That is, critical ethnographies are ‘critical’ in two senses: (a) they are framed and carried out with a social-ethical sense of responsibility to critique and, if necessary, change the status quo of specific contexts they investigate and (b) they are grounded in ‘a self-referential form of reflexivity that aims to criticise the ethnographer's own production of an account’ (Schwandt, 2007, p. 51). One finding of this critical ethnography of my urban music classroom is that students are most apt to learn music listening effectively and enjoyably when afforded democratic and creative opportunities to express their beliefs about the natures and values of the musics they decide to select, experience and discuss critically. Another finding is that although democratic teaching and learning inevitably involves conflicts, participants can and do learn to manage and transform these conflicts constructively. One important implication of these findings is that music classrooms can be powerful contexts and means for students’ social-ethical development.

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Batch, Mary, and Carol Windsor. "Nursing casualization and communication: a critical ethnography." Journal of Advanced Nursing 71, no. 4 (November 6, 2014): 870–80. http://dx.doi.org/10.1111/jan.12557.

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38

Goldstein, Tara. "Hong Kong, Canada: Playwriting as Critical Ethnography." Qualitative Inquiry 7, no. 3 (June 2001): 279–303. http://dx.doi.org/10.1177/107780040100700303.

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El‐Amir, Ayman, and Steve Burt. "Modeling in branding: a critical ethnography approach." Qualitative Market Research: An International Journal 13, no. 2 (April 6, 2010): 189–209. http://dx.doi.org/10.1108/13522751011032610.

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Mauksch, Stefanie, Pascal Dey, Mike Rowe, and Simon Teasdale. "Ethnographies of social enterprise." Social Enterprise Journal 13, no. 02 (May 2, 2017): 114–27. http://dx.doi.org/10.1108/sej-03-2017-0019.

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Purpose As a critical and intimate form of inquiry, ethnography remains close to lived realities and equips scholars with a unique methodological angle on social phenomena. This paper aims to explore the potential gains from an increased use of ethnography in social enterprise studies. Design/methodology/approach The authors develop the argument through a set of dualistic themes, namely, the socio-economic dichotomy and the discourse/practice divide as predominant critical lenses through which social enterprise is currently examined, and suggest shifts from visible leaders to invisible collectives and from case study-based monologues to dialogic ethnography. Findings Ethnography sheds new light on at least four neglected aspects. Studying social enterprises ethnographically complicates simple reductions to socio-economic tensions, by enriching the set of differences through which practitioners make sense of their work-world. Ethnography provides a tool for unravelling how practitioners engage with discourse(s) of power, thus marking the concrete results of intervention (to some degree at least) as unplannable, and yet effective. Ethnographic examples signal the merits of moving beyond leaders towards more collective representations and in-depth accounts of (self-)development. Reflexive ethnographies demonstrate the heuristic value of accepting the self as an inevitable part of research and exemplify insights won through a thoroughly bodily and emotional commitment to sharing the life world of others. Originality/value The present volume collects original ethnographic research of social enterprises. The editorial develops the first consistent account of the merits of studying social enterprises ethnographically.

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41

Middleton, Townsend, and Jason Cons. "Coming to terms: Reinserting research assistants into ethnography’s past and present." Ethnography 15, no. 3 (August 20, 2014): 279–90. http://dx.doi.org/10.1177/1466138114533466.

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Research assistants have long been central to ethnographic practice, yet the conventions of academic labor have left their roles under-stated and obscure. The implications, we opine, are both theoretical and practical. Writing research assistants back in to our collective considerations of the method does more than simply fill a lacuna in the ‘reflexive turn’. It opens windows onto a radically transformed field of ethnographic practice. Today, the ‘field’ appears neither where nor what it used to be. Ethnographers are exploring ever-new terrains—many of them emergent, unstable, and dangerous. These endeavors, in turn, are prompting new kinds of research relationships. Against this backdrop, the time is now for a critical reappraisal of the players of contemporary ethnography. Venturing a new calculus of reflexive thinking, this Introduction engages the research assistant to revisit core ethnographic concerns—among them: research in dangerous places; the ethics of ethnographic labor; the shifting differentials of ‘academic vs. native’ expertise; and the socially produced nature of the ‘field’ itself. As the articles and Introduction of this special issue show, research assistants unsettle conventional understandings of what ethnography is and can be. Readmitted to the conversation, they provide a unique look into ethnography's current state of play—and glimpses of the method's future possibilities.

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Isaksson, Anna, Emma Börjesson, Maja Gunn, Camilla Andersson, and Karin Ehrnberger. "Norm Critical Design and Ethnography: Possibilities, Objectives and Stakeholders." Sociological Research Online 22, no. 4 (November 24, 2017): 232–52. http://dx.doi.org/10.1177/1360780417743168.

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The aim of this article is to describe the potential of combining norm critical design and ethnography in a collaborative project seeking to promote social change. In doing so the article will contribute with new perspectives on how design and ethnography can be practised in a joint effort between researchers and organisations. The article examines the following research questions: How can norm critical design and ethnography be used in a collaborative project seeking to promote change towards gender equality in an organisation? What distinguishes a norm critical design approach from other approaches using design and ethnography for intervention and social change? By taking their point of departure in a collaborative project with the Swedish fire and rescue service the authors demonstrate how a norm critical perspective on design in combination with ethnography provides a pedagogical tool for different stakeholders seeking to promote change in organisations. Even though a norm critical design approach like this shares the same interest in social change as more conventional ethnography and design projects do, there are some crucial and interesting differences when it comes to objectives and the collection of stakeholders that will be explored in this article.

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Betancurth Loaiza, Diana Paola, Luisa Fernanda Guarín García, and Juan Alejandro Holguín Zuluaga. "Public Health and Critical Ethnographies." Duazary 18, no. 3 (August 3, 2021): 295–308. http://dx.doi.org/10.21676/2389783x.4246.

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This article analyzes characteristic elements of public health as a disciplinary field in contrast to critical ethnography. We carry out an exploratory, integrative review between 2010 and 2020 in Spanish, English, and Portuguese. Health and social science databases were used, finding 620 relevant references, of which 64 were studied. The descriptors were ethnography, health, public health, social anthropology, and critical thinking. The articles were classified according to discipline and country of origin. Subsequently, we discuss the presence of ethnography in various public health works, the history of ethnographies, their diverse applications as methods, focus, social impact, and emancipation tools to demonstrate the existence of ethnographies. In conclusion, the main meeting points identified between public health and critical ethnographies were the visibility of researchers/professionals as subjects with whom research is conducted, the multidimensionality of the phenomena addressed, the recognition of issues that involve power tensions, the questioning of other knowledge, and the intention to carry out actions for communities to access health care.

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B. Zilber, Tammar. "Beyond a single organization: challenges and opportunities in doing field level ethnography." Journal of Organizational Ethnography 3, no. 1 (April 14, 2014): 96–113. http://dx.doi.org/10.1108/joe-11-2012-0043.

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Purpose – The purpose of this paper is to offer a road map for carrying out field-level ethnography, focussing on the inter-organizational space collectively constructed and shared by communities of organizations. Design/methodology/approach – The argument is developed through a critical and integrated review of relevant literature. Findings – Field-level ethnographic work requires researchers to define the field they are exploring, locate their specific research site within it, capture the field through ethnographic practices that take into account the unique characteristics of this local field as a social phenomenon, and deploy various conceptualizations of inter-organizational spheres in order to enrich their analysis and interpretations. Practical implications – This paper offers practical insights for practitioners of field-level ethnography. Originality/value – As organizations are open-systems that reside and take part in much broader, inter-organizational spaces, the author makes a case for going beyond the more common practice of carrying out ethnographic field work in a single organization, to doing field-level ethnography. The paper discusses various theorizations of the inter-organizational sphere, suggest how to carry field-level ethnography in practice, and note its peculiar challenges.

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Vargas-Jiménez, Ileana. "¿Cómo se concibe la etnografía crítica dentro de la investigación cualitativa?" Revista Electrónica Educare 20, no. 2 (May 1, 2016): 1. http://dx.doi.org/10.15359/ree.20-2.25.

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In the first place, the article intends to get closer to what qualitative research is. Subsequently, throughout reflection, ethnography is considered in more detail, and, for this, its origin and foundations are mentioned. Then, the results of several investigations are disclosed as well as some trends of research in critical ethnography are indicated. The author wants to rescue the fact that from the bibliographical search carried out there was a case illustrating what critical ethnography is and how it is linked to research. The main conclusions highlighted that critical ethnography works not only to listen to complaints in a critical and reflective way, but to vigorously denounce, respecting the voices and approaches: this is what critical ethnography tries to rescue from its participants through their stories and experiences.

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Harrison, Neil. "Grounded TheoryorGrounded Data?:theProductionofPowerandKnowledgeinEthnographic Research." Australian Journal of Indigenous Education 32 (2003): 101–6. http://dx.doi.org/10.1017/s1326011100003860.

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AbstractThis paper concerns my own reflections on ethnographic research with Indigenous students studying at university. I began the research by using the methodology of interpretive ethnography to discover what constitutes success for Indigenous students studying at university. But after some unflattering critiques of my initial interpretation of the data, I returned to the drawing board to reflect on the methods that I had used to organise and structure the data in my interpretation. This led me to the critical ethnographers who helped me to look back on my initial positioning to see things that I could not see before. The paper consists of critical reflections on how power and knowledge are produced through the ethnographer’s methodology to suggest that knowledge is not just found in the field or in the data but is also negotiated and produced through the relation between the participant and ethnographer. It is this relation that governs how the data are collected and what the ethnographer can find.

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Anagnostou, Yiorgos. "Metaethnography in the Age of "Popular Folklore"." Journal of American Folklore 119, no. 474 (October 1, 2006): 381–412. http://dx.doi.org/10.2307/4137648.

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Abstract This article focuses on the current proliferation of ethnographies written by nonprofessional ethnographers, a mode of cultural production I call "popular folklore." My task in this work is twofold. First, I discuss the function of professional folklore and anthropology as well as of the cultural commodification of ethnicities in the United States in reconfiguring the "common people"from objects of ethnography into legitimate ethnographic authors. Second, I discuss the value of a metaethnographic perspective on popular folklore for the discipline. I do so by undertaking a close analysis of the politics of a feminist popular ethnography of the "folkness" of Greek America. My reading makes a case for the productive cross-fertilization between the metaethnography of popular folklore and professional ethnography. The circulation of popular folklore, I suggest, opens a discursive space for a tactically interventionist folklore ethnography that engages in a critical dialogue with its nonprofessional counterparts. This proposed research agenda seeks to enlarge the universe of alternative meanings about the social constitution of selves or collectivities while raising acute questions about the ways to enhance the public resonance of critical folklore scholarship.

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Mahadevan, Jasmin. "Ethnographic studies in international human resource management: Types and usefulness." German Journal of Human Resource Management: Zeitschrift für Personalforschung 34, no. 2 (February 27, 2020): 228–51. http://dx.doi.org/10.1177/2397002220908214.

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This article provides a first conceptual discussion of the usefulness of ethnography for International Human Resource Management. In line with its original anthropological meaning, ethnography is understood as a multi-paradigmatic mindset involving five interrelated strands, all of which have the potential to contribute to International Human Resource Management studies. Structural-functionalist ethnography enables deep comparison and can thus contribute, for instance, to meeting the structural and institutional integration challenges of International Human Resource Management. Interpretive ethnography sheds light onto the hidden realities of International Human Resource Management and can thus help, for example, to acknowledge the diversity of employee and stakeholder experiences. Critical, postmodern, and postcolonial ethnography reveal the power-inequalities associated with diverse frameworks, practices, and work experiences in a global context. They can thus help overcome the inherent power-inequalities of International Human Resource Management and might utilize previously marginalized knowledge for the development of alternative International Human Resource Management strategies and practices. Yet, leveraging the full potential of ethnography for International Human Resource Management studies requires International Human Resource Management scholars not to borrow pre-selected ethnographic approaches, such as interpretive ethnography, from related disciplines, such as International Business and Cross-Cultural Management, because these might not fit the specific needs of International Human Resource Management. For facilitating this goal, this article provides a first multi-paradigmatic discussion of the development and principles of ethnography in anthropology, and its present and potential contributions to International Human Resource Management studies. It is not a guide of how to do ethnography, but a roadmap enabling future International Human Resource Management researchers to choose their ethnographic research strategy consciously, reflexively, and as their research interest demands for.

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Brummans, Boris H. J. M., and Jennie M. Hwang. "Home is what we make it." Journal of Organizational Ethnography 7, no. 2 (July 9, 2018): 164–75. http://dx.doi.org/10.1108/joe-12-2017-0065.

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Purpose The purpose of this paper is to question and reflect on the spatial metaphors that inform Mats Alvesson’s (2009) conception of an organizational home in his description of at-home ethnography. (Cultural) hybridity is proposed as an alternative metaphor because the concept of hybridity can be used to highlight the complex nature of the relationships between an at-home ethnographer and the people she or he studies as they are produced during ethnographic work in an era where multiple (organizational) cultural sites are increasingly connected; where (organizational) cultural boundaries are uncertain; and where the notion of (organizational) culture itself is opaque, rather than transparent. Thus, this paper suggests that it may be more appropriate to speak of “hybrid home ethnography,” rather than “at-home ethnography.” Design/methodology/approach This paper explicates the concept of (cultural) hybridity and shows that this concept provides a useful metaphor for understanding and studying one’s own organizational home in these times of globalization where complex societies and the social collectivities of which they are composed are increasingly dispersed and mediated. Subsequently, the value of this metaphor is briefly illustrated through a hypothetical study of an academic department. Findings The metaphor of (cultural) hybridity reveals how studying one’s own organizational home (or homes) entails investigating a web of relationships between other organizational members, nonmembers, and oneself (the ethnographer) that are blends of diverse cultures and traditions constituted in the course of everyday communication. In addition, this metaphor shows that liminality is a key feature of this web and invites at-home ethnographers to combine first-, second-, and third-person perspectives in their fieldwork, deskwork, and textwork. Moreover, this metaphor highlights the importance of practicing “radical-reflexivity” in this kind of ethnography. Originality/value This paper provides a relational, communicative view of at-home ethnography based on a critical reflection on what it means to examine one’s own organizational home.

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Green, Nicola, and Nils Zurawski. "Surveillance and Ethnography: Researching Surveillance as Everyday Life." Surveillance & Society 13, no. 1 (January 7, 2015): 27–43. http://dx.doi.org/10.24908/ss.v13i1.5321.

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This article argues for a wider and more nuanced understanding of ethnography’s role in Surveillance Studies than has sometimes historically been the case. The article begins by (briefly) deconstructing some of the ways that the concepts of both ‘surveillance’ and ‘ethnography’ have been deployed in empirical surveillance research over time, in order to set the scene for a critical interrogation of the variety of ethnographic approaches so far used within Surveillance Studies. The paper then goes on to review Surveillance Studies approaches broadly, and a range of qualitative and ethnographically-informed approaches in particular, within interdisciplinary empirical research related to surveillance relations. The ensuing discussion identifies several points where the existing empirical evidence base would benefit from more extensive ethnographic studies, at multiple sites and scales, that methodologically recognize surveillance as situated and meaningful everyday life processes and practices, rather than surveillant activities and relationships in settings defined as ‘surveillance’ in an a priori fashion. The article concludes by suggesting that approaches oriented towards empirically understanding surveillance practices as ‘everyday life’ have a significant future contribution to make, particularly with respect to building and developing our theoretical understandings of surveillant assemblages in everyday life contexts.

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