Artykuły w czasopismach na temat „Ethnographic”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Ethnographic.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Ethnographic”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Levin, Michael. "Cultural Truth and Ethnographic Consequences". Culture 11, nr 1-2 (15.12.2021): 93–99. http://dx.doi.org/10.7202/1084477ar.
Pełny tekst źródłaStreszczenie:
Fieldwork in an increasingly literate world presents new dilemmas for anthropologists. The information recorded in ethnographies may have consequences in the cultures and for the people with whom the ethnographer has worked. The political system of the peoples′ nation may be able to use ethnographic information and the politics of the local community can be affected by the permanent record an ethnography creates. This paper uses an old baseball story as a metaphor for the decisive powers of the ethnographer, and illustrates the issues with four instances calling for decisions from fieldwork in southeastern Nigeria.
2
de Garis, Laurence. "Experiments in Pro Wrestling: Toward a Performative and Sensuous Sport Ethnography". Sociology of Sport Journal 16, nr 1 (marzec 1999): 65–74. http://dx.doi.org/10.1123/ssj.16.1.65.
Pełny tekst źródłaStreszczenie:
This paper examines epistemological and ontological issues in ethnographic research and texts. Based on my experiences as a subject in an ethnographic study of pro wrestling, I present an ethnography of the ethnographer. In this paper, I discuss problems arising from a hierarchy of understanding that privileges the ethnographer, the primacy of visualism, and a desire to penetrate and uncover hidden truths. I propose that a performative approach to ethnography recognizes the agency of the ethnographic object and opens access to other sensorial phenomena.
3
Ugwu, Ugochukwu T. "The beginner’s odyssey: ethics, participant observation and its challenges in native ethnography". International Journal of Modern Anthropology 2, nr 18 (5.12.2022): 988–1007. http://dx.doi.org/10.4314/ijma.v2i18.4.
Pełny tekst źródłaStreszczenie:
Classic anthropological fieldwork emphasized working „abroad‟ – that is, doing fieldwork in societies that were culturally and geographically distant from that of the ethnographer. More recent discussions of anthropological fieldwork have drawn attention to significance of working „at home‟ – including paying attention to the forms of social differentiation and marginalization present in the society to which the ethnographer belongs. There are arguments that native anthropologists are better qualified to study issues involving their group than outsiders are. This paper discusses the researcher’s field experience conducting native ethnography among the Nrobo of Southeastern Nigeria. This study adopted ethnographic methods of participant observation – adopting chitchatting and semi-structured interviews. Also, focus group discussion (FGD) was used to cross-check the validity of data from the other instrument. This study found among other things, that conducting native ethnography is a challenge to the ethnographer. The mutual intelligibility does not guarantee quick rapport instead it sets up suspicion. Furthermore, ethical issues in ethnographic research are culturally relative. The Nrobo case stipulates time value and as such reward is expected for every task that takes up their time. Also security threat poses challenges to native ethnography. This study, to the best of my knowledge, is the first attempt to conducting native ethnography among this group. As such it adds to the corpus of ethnographies on the Igbo of Southeastern Nigeria.
4
Srinarwati, Dwi Retnani. "THE DISCLOSURE OF LIFE EXPERIENCE AND ITS EXPRESSION IN CULTURAL STUDIES PERSPECTIVE". Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, nr 2 (24.07.2018): 125–41. http://dx.doi.org/10.33258/birci.v1i2.18.
Pełny tekst źródłaStreszczenie:
One of the key concepts of cultural studies in dealing with "living culture" is the experience and how to articulate it. The articulation of an experience must avoid pure meaning and the addition of excessive analysis. The pattern of interaction, lifestyle, and mind-set observed will bring the ethnographer at the correct level of articulation. In research, cultural studies develop ethnographic methods. Ethnography is a form of socio-cultural research characterized by an in-depth study of the diversity of socio-cultural phenomena of a society. The study was conducted using primary data collection with interview guidelines; research in one or more cases in depth and comparability; data analysis through the interpretation of the function and meaning of thought and action, resulting in the description and analysis verbally. Reality shows that ethnographs often express the experience of "large groups" and reveal less "disadvantaged" parties. Finally a new approach to the research of "new ethnography" is proposed that aims at developing a way of learning and writing that allows the ethnographer to more accurately understand and reveal and articulate the reality of others' lives. New ethnographic practices are often characterized by various strategies, such as collaboration, self-reflexivity, and polvocality. However, coming to its logical conclusion, the new ethnographic search to become a reality for the different realities of life makes one unable to judge between them.
5
Kazubowski-Houston, Magdalena, i Virginie Magnat. "Introduction: Ethnography, Performance and Imagination". Anthropologica 60, nr 2 (17.12.2018): 361–74. http://dx.doi.org/10.3138/anth.2017-0006.
Pełny tekst źródłaStreszczenie:
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.
6
Vannini, Phillip, i April S. Vannini. "Artisanal Ethnography: Notes on the Making of Ethnographic Craft". Qualitative Inquiry 26, nr 7 (17.07.2019): 865–74. http://dx.doi.org/10.1177/1077800419863456.
Pełny tekst źródłaStreszczenie:
Whereas the arts have acquired a greater role in ethnographic practice as of late, artisanship has not; artisans regularly remain subjects of ethnographic analysis rather than educators or sources of epistemological and aesthetic inspiration for ethnographers. As students of material culture and aesthetic practices, we argue that ethnography has a lot to learn from artisans and advance a vision for an artisan-inspired ethnography. In particular, we ask, “what would an artisanal ethnography be like?” “What can we learn from artisans as ethnographic educators?” “How would the artisanship-inspired ethnographer work?” “What would be his or her styles, tools, goals, and guiding principles?” Through a methodological reflection on the production of our film A Time for Making, we engage with these questions.
7
Chun, Bohkyung. "Doing autoethnography of social robots: Ethnographic reflexivity in HRI". Paladyn, Journal of Behavioral Robotics 10, nr 1 (3.06.2019): 228–36. http://dx.doi.org/10.1515/pjbr-2019-0019.
Pełny tekst źródłaStreszczenie:
AbstractOriginating from anthropology, ethnographic reflexivity refers to ethnographers’ understanding and articulation of their own intervention to participants’ activities as innate study opportunities which affect quality of the ethnographic data. Despite of its methodological discordance with scientific methods which minimize researchers’ effects on the data, validity and effectiveness of reflexive ethnography have newly been claimed in technology studies. Inspired by the shift, I suggest potential ways of incorporating ethnographic reflexivity into studies of human-robot social interaction including ethnographic participant observation, collaborative autoethnography and hybrid autoethnography. I presume such approaches would facilitate roboticists’ access to human conditions where robots’ daily operation occurs. A primary aim here is to fill the field’s current methodological gap between needs for better-examining robots’ social functioning and a lack of insights from ethnography, prominent socio-technical methods. Supplementary goals are to yield a nuanced understanding of ethnography in HRI and to suggest embracement of reflexive ethnographies for future innovations.
8
Henson, Bryce. "“Look! A Black Ethnographer!”: Fanon, Performance, and Critical Ethnography". Cultural Studies ↔ Critical Methodologies 20, nr 4 (25.03.2019): 322–35. http://dx.doi.org/10.1177/1532708619838582.
Pełny tekst źródłaStreszczenie:
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.
9
Coates, Dominiek, i Christine Catling. "The Use of Ethnography in Maternity Care". Global Qualitative Nursing Research 8 (styczeń 2021): 233339362110281. http://dx.doi.org/10.1177/23333936211028187.
Pełny tekst źródłaStreszczenie:
While the value of ethnography in health research is recognized, the extent to which it is used is unclear. The aim of this review was to map the use of ethnography in maternity care, and identify the extent to which the key principles of ethnographies were used or reported. We systematically searched the literature over a 10-year period. Following exclusions we analyzed 39 studies. Results showed the level of detail between studies varied greatly, highlighting the inconsistencies, and poor reporting of ethnographies in maternity care. Over half provided no justification as to why ethnography was used. Only one study described the ethnographic approach used in detail, and covered the key features of ethnography. Only three studies made reference to the underpinning theoretical framework of ethnography as seeking to understand and capture social meanings. There is a need to develop reporting guidelines to guide researchers undertaking and reporting on ethnographic research.
10
Collins, Samuel Gerald, Matthew Durington, Paolo Favero, Krista Harper, Ali Kenner i Casey O'Donnell. "Ethnographic Apps/Apps as Ethnography". Anthropology Now 9, nr 1 (2.01.2017): 102–18. http://dx.doi.org/10.1080/19428200.2017.1291054.
Pełny tekst źródła
11
Taylor, Anne-Christine. "Anthropology Comes In When Translation Fails". Social Anthropology/Anthropologie sociale 30, nr 1 (1.03.2022): 91–103. http://dx.doi.org/10.3167/saas.2022.300107.
Pełny tekst źródłaStreszczenie:
English Abstract: Instead of focusing directly on the epistemological problems facing the anthropologist, this paper aims to reverse the ethnographic lens and reflect first on what the ethnographic situation does for the ‘ethnographed’: what kind of work do the subjects of an inquiry engage in when they consent to an ethnographic relation? What affordances does it offer them? Briefly put, my answer to this question would be that it allows them to experiment novel ways of giving shape to and translating forms of reflexivity that are always historically and politically situated. If this is the case, it follows that the ethnographer is involved in translating a process of translation he or she has elicited, indeed co-produced with the subjects of the inquiry. What might be the consequences of viewing ethnography as the translation of a translation – as opposed to the translation of ‘a culture’?French Abstract: Au lieu de se concentrer directement sur les problèmes épistémologiques auxquels l’anthropologue est confronté, cet article vise à inverser la lentille ethnographique et à réfléchir d’abord à ce que la situation ethnographique fait pour les « ethnographiés » : quel type de travail les sujets d’une enquête engagent-ils lorsqu’ils consentent à une relation ethnographique ? Quelles sont les possibilités que cette relation leur off re ? En bref, ma réponse à cette question serait qu’elle leur permet d’expérimenter de nouvelles façons de donner forme et de traduire des formes de réflexivité qui sont toujours historiquement et politiquement situées. Si tel est le cas, l’ethnographe est donc impliqué dans la traduction d’une procédure de traduction qu’il ou elle a instiguée/suscitée (voire coproduite) avec les sujets de l’enquête. Quelles pourraient être les conséquences d’une vision de l’ethnographie comme la traduction d’une traduction – par opposition à la traduction d’une « culture » ?
12
Mikayelyan, A. G. "Ethnography of Prison According to Parajanov". Critique and Semiotics 37, nr 2 (2019): 100–113. http://dx.doi.org/10.25205/2307-1737-2019-2-100-113.
Pełny tekst źródłaStreszczenie:
In the article, the prison period of Sergei Parajanov’s art is examined – Parajanov served his sentence in 1973–1977 in the high security camps in Ukraine. Following the graphic works, collages and film scenarios which he created in the prison, one can conceive of the everyday life in the Soviet prison of 1970s –1980s, more than that, get an outline of the ethnography of the Soviet prison. Parajanov often uses ethnographic realities and attributes in his movies, some of these movies are even considered to be a specific variety of ethnographic cinema. However, there is an opinion that the film director, while reflecting ethnographic realities, no less created pseudoethnographic ones. In this regard, his works of the prison period are something different from the usual Parajanovian fantasies. Unlike the authors who studied the ethnography of the prison, even those who relied on their own experience (for example, L. Samoilov), Parajanov created a significant part of his works of prison content in the camp, like an ethnographer in the field, although there are also works that he created or supplemented after prison, again like an ethnographer, relying on his field notes. In other words, his works of the prison period are much closer to the genre of ethnography than his “ethnographic” films. The article also discusses the problem of the representation of Parajanov’s works of the prison period in the museums. Are they samples of prison art, a representation of a certain period in the author’s biography, or a kind of the prison ethnography?
13
Middleton, Townsend, i Eklavya Pradhan. "Dynamic duos: On partnership and the possibilities of postcolonial ethnography". Ethnography 15, nr 3 (20.08.2014): 355–74. http://dx.doi.org/10.1177/1466138114533451.
Pełny tekst źródłaStreszczenie:
This article brings anthropologist and research assistant into mutually reflective critique of one another, the researcher–assistant dynamic, and the challenges of fieldwork in contemporary India. The authors have worked together in the politically charged, ethnologically saturated context of ‘tribal’ Darjeeling since 2006. To realize the potential of their partnership, Middleton and Pradhan were forced to come to creative terms with the problematic legacy of anthropology in South Asia. Working with – and ultimately through – the colonialities at hand, they have pursued a ‘postcolonial ethnography’ replete with new objects of analysis, new modes of study, and new forms of ethnographic connectivity. Asking what made them work as a dynamic duo and what ethnographic possibilities exist in the postcolonial era, ethnographer and assistant here come together to reflect upon and reproduce the dialogics of ethnographic practice, so as to explore the characters, conditions, and im/possibilities of contemporary ethnography – postcolonial and otherwise.
14
M, Sankar. "Sangam Literary Short Poems - Ethnographic Perspective". International Research Journal of Tamil 3, nr 4 (21.09.2021): 140–55. http://dx.doi.org/10.34256/irjt21418.
Pełny tekst źródłaStreszczenie:
Anthropology is the science of being able to talk about man. There are various disciplines in anthropology. Cultural anthropology is one of them. There are two divisions in this cultural anthropology. One of them is ethnography; The other is Ethnology. Of these, ethnographic research appeared in the early 19th century. Ethnography is the study of all kinds of traditions found in a particular group of people or in a particular area. Those who write this will be called "ethnographers". Ethnography is the study of how a person of a particular culture views his or her culture from that perspective. Today, they are writing about the culture of their people. This is what we call "Tinaisar inavariviyal". Cultural studies also form the basis of ethnographic research. Ethnographic research is helpful in examining the culture of a particular ethnic group. That is why ethnographic research may have laid its scepter in the fields of social anthropology, cultural anthropology and folklore. In Short Ethnography is the process of penetrating the life of a particular ethnic group. In this way one can understand the Civilization and Culture. As we seek to explain a particular group and their culture, we begin to act with certain elements in mind. In that sense Bhagwatsala Bharathi exemplifies 37 elements of ethnography in his Cultural Anthropology. These elements contribute to penetrating the lives of a particular ethnic group. In this way one can understand the civilization and culture of the Peoples. Kuṟiñcittiṇai is one of the four geographical categories referred to as Tolkappiyam. There are 488 poems about in the Sangam literature. The purpose of this article is to evaluate these collections on the basis of Ethnographical Study, with a collection of Sangam literary Kuṟiñcittiṇai Poems. It explores the Material, Cultural, Occupations, Rituals, and Beliefs of the people of Kurinji.
15
Prakash Kumar, Om, i Amit Soni. "Relevance of Ethnomuseology for Ethnographical Museums and Tribal Cultural Heritage". Indian Journal of Research in Anthropology 7, nr 1 (15.06.2021): 11–18. http://dx.doi.org/10.21088/ijra.2454.9118.7121.1.
Pełny tekst źródłaStreszczenie:
Ethnomuseology is an interdisciplinary concept that mainly incorporates the Museum Studies and Ethnography / Anthropology with varieties of ethnic arts / artifacts. Ethnographical Museums all over world are the result of specialized field of Ethnomuseography. Since the initial stage and even till today Socio-Cultural Anthropologists are playing significant role to enrich the field of Ethnomuseography and contributing to the development of ethnographical museums in India and abroad. The present paper discusses about ethnographic museums in relation to tribal heritage of India in the wave of modernization and globalization. Most of the Ethnographic collections or cultural heritages are still prevalent in the form of living traditions. But, many of them are gradually lost or vanishing with time in the changing scenario due to cultural change. It is high time to preserve it by ethnomuseographical means. An attempt has also been made to discuss the ways through which such ethnographic museums are growing in India and abroad. In case of ethnographic museums especially community museums and tribal museums; Action Museology deals with the various aspects of tribal cultural sustainability and act as a key explanation to preserve and propagate the tribal cultural heritage.
16
Zabiyako, Anna A., i Olga E. Tsmykal. "Literary Ethnography in Lyrical Text (Poetic Ethnographism by Larissa Andersen)". Humanitarian Vector 16, nr 1 (luty 2021): 45–55. http://dx.doi.org/10.21209/1996-7853-2021-16-1-45-55.
Pełny tekst źródłaStreszczenie:
The relevance of the study determines the interest of modern literary criticism in various forms of artistic understanding of ethnographic realities by Russian writers in Manchuria in the first half of the 20th century (literary ethnography). The novelty of the research lies in the study of the lyrical experiments of literary ethnography. The research problem is to determine the specificity of the lyrical method of ethnographic reflection and the creation of an image of artistic perception. The research methodology is based on the structural and semantic analysis of prose texts by Larissa Andersen, addressed to ethnographic material. The authors explore the methods of creating her artistic images of perception of China, Korea, and Japan through the analysis of narrative strategies, the system of image-concepts, and archetypal images of a foreign culture. Research methods: historical-literary, structural-semantic, method of mythological reconstructions, comparative analysis of the translation with the original. The authors state that the literary ethnography of the Far East in various genre and stylistic forms is developing in the literature of the Far Eastern emigration. The most convincing experiences of artistic ethnography, scientific and artistic beginnings are balanced, presented in the narratives of scientific writers N. Baikov and P.Shkurkin, and later genre modifications of M. Shcherbakov, V. Mart, B. Yulsky, focused on research and book experience. Lyrical reflection of ethnographic material has its own specifics. The authors compared the experiences of creating ethnographic lyrics and prose by Larissa Andersen and came to the following conclusions: despite the lack of well-founded scientific knowledge, in her ethnographic essays, on the one hand, her individual ability to comprehend the essence of the observed phenomenon and capture the artistic image of the perception of another culture in capacious detail-concept (mythologeme, characteristic, ethno-stereotype, meta-image), on the other hand, there is an interest in Chinese literary sources and ethnographic texts of predecessors (S. Alymova and others). A characteristic technique for creating an artistic image of perception in essays is the form of personal “narration”， bringing the point of view of the perceiving consciousness of the author and the reader closer together. Keywords: literary ethnography, poetic ethnographism, image of perception, literature of the Far Eastern emigration, Russian Harbin
17
Pintchman, Tracy. "Reflections on Power and the Post-Colonial Context: Tales from the Field". Method & Theory in the Study of Religion 21, nr 1 (2009): 66–72. http://dx.doi.org/10.1163/157006809x416823.
Pełny tekst źródłaStreszczenie:
AbstractThe history of ethnographic practice in anthropology is inseparable from histories of colonialism—including racist assumptions and exploitative interests. This essay comments on concerns about power and ethnographic work from a different point of view, considering the relative powerlessness of the ethnographer in the context of a relationship that developed in the field. The essay argues that power relations in the practice of ethnography are in fact quite variegated, dependent on multiple factors, and too complex and richly textured to be captured in a single, simple “first world/third world” kind of dichotomous mapping.
18
Pina-Cabral, João. "Field Aporias in Minho (Portugal)". Social Anthropology/Anthropologie sociale 30, nr 1 (1.03.2022): 104–16. http://dx.doi.org/10.3167/saas.2022.300108.
Pełny tekst źródłaStreszczenie:
English Abstract: Basing itself in the three aspects of the world that Kant proposed (as source, as domain and as limit), this article argues that the ethnographic gesture is correspondingly marked by three registers of encounter: empathy, company, community. Taking recourse to an ethnographic vignette about an encounter with a man on a bike, it explores the sense of community that marked my ethnographic presence in Alto Minho (northwest Portugal) in the late 1970s and early 1980s. The article proposes that ethnography depends on the determination of a ‘field’ for fieldwork and that this is aided by the identification of field aporias – that is, challenges to interpretation that both stop the ethnographer in her tracks, engaging the need for further determination, and provide momentum to the ethnographic narrative.French Abstract: En se basant sur les trois aspects du monde proposés par Kant (comme source, comme domaine et comme limite), cet essai soutient que le geste ethnographique est marqué de manière correspondante par trois registres de rencontre : empathie, compagnie, communauté. En recourant à une vignette ethnographique sur une rencontre avec un homme à vélo, il explore le sens de la communauté qui a marqué ma présence ethnographique dans l’Alto Minho (nord-ouest du Portugal) à la fin des années 1970 et au début des années 80. L’article propose que l’ethnographie se base sur la détermination d’un « champ » pour le travail de terrain. Cette démarche est facilitée par l’identification d’apories de terrain – c’est-à-dire des défi s d’interprétation qui, à la fois, arrêtent les ethnographes dans leur élan, engageant le besoin d’une détermination supplémentaire, et qui donnent une dynamique au récit ethnographique.
19
Gibson, Kass, i Michael Atkinson. "Beyond Boundaries: The Development and Potential of Ethnography in the Study of Sport and Physical Culture". Cultural Studies ↔ Critical Methodologies 18, nr 6 (22.01.2018): 442–52. http://dx.doi.org/10.1177/1532708617750177.
Pełny tekst źródłaStreszczenie:
Ethnographic approaches to the study of sport and physical culture have developed primarily within physical education and kinesiology programs and are typically framed in dialogue with sociological theorizing of agency, structure, power, and inequality. Beginning with reference to anthropology and sociology, we review the emergence, development, and subsequent transdisciplinary travels of ethnographic study of sport and physical culture. In doing so, we underscore the importance of theory, context, and disciplinary tradition in the development of sporting ethnographies. We then critically outline the place of ethnography in physical cultural studies (PCS). Rather than exhuming existing debates about the originality and uniqueness of the PCS enterprise, we highlight the need to decenter the hyper-reflexive researcher and advocate for the consideration of pleasure in ethnographic studies to achieve the interventionist goals PCS protagonists set themselves.
20
Nemet, Ferenc, i Virdjinija Popovic. "Wedding customs of Romanians in Uzdin and Seleus, in the light of unknown Hungarian ethnographic works from the beginning of the 20th century". Zbornik Matice srpske za drustvene nauke, nr 172 (2019): 589–601. http://dx.doi.org/10.2298/zmsdn1972589n.
Pełny tekst źródłaStreszczenie:
One of the most cited pieces of Banat?s native history is certainly the Torontal County monograph by Dr. Borovszky Samu, published in Budapest in 1912 in Hungarian, which is one of the comprehensive analyzes of the history of Banat settlements, and also one of the first summary reviews of the ethnography of the peoples of this region, including Romanians. When collecting ethnographic material in the field, Borovski compiled detailed ethnographic questionnaires with 44 important questions, and sent them to the settlements in Banat, to the local notaries, to make sure that they complied, and to return the completed ones for analytical processing. The result of the collection of these data was surprisingly richer than expected, and in the ethnographic part of the monograph he edited, he managed to process it only briefly, so to speak, in the notes. Thus, his legacy includes a detailed collection of ethno-material, which was largely unprocessed in detail, and is now preserved in the Ethnographic Museum in Budapest. From this collection of completed ethnographic questionnaires, we have researched those relating to the wedding customs of Romanians in Uzdin and Seleu?, collected in 1911, which are part of the first systematic ethnographic processing of Romanians in Banat. The purpose of this work was to draw the attention of the expert public, especially the ethnographer, to this important, but largely unknown, ethnographic material.
21
Święch, Jan. "ROMAN TUBAJA (1944–2021)". Muzealnictwo 63 (7.04.2022): 5–8. http://dx.doi.org/10.5604/01.3001.0015.8229.
Pełny tekst źródłaStreszczenie:
On 17 April 2021, Roman Tubaja, an ethnographer, museum curator, and a long-standing director of the Ethnographic Museum in Toruń named after Maria Znamierowska-Prüffer, passed away. Born on 16 February 1944 in Warlubie, Kociewie, he graduated in ethnography from the Jagiellonian University in 1966. As of 1967, he worked at the Ethnographic Museum in Toruń continuing there throughout all his career, and moving up the entire promotion ladder. Having been appointed Head of the Folk Architecture Department in 1970, in 1978, he was promoted to become Deputy Director for Research, while on 1 April 1980, he was assigned to become Director of the Ethnographic Museum in Toruń, which he remained for almost 30 years until his retirement in 2009. An excellent logistician, during his term of office he consistently extended and modernized the Museum, doubling the volume of the collection; furthermore, he held team stationary ethnographic research in the regions forming Gdansk Pomerania. Roman Tubaja’s academic output is made up of almost 40 papers tackling folk architecture as well as history and theory of ethnographic museology, of conceptual works, and of numerous conference speeches. He also authored several museum exhibitions.
22
Gillingham, Philip, i Yvonne Smith. "Epistemological Siblings: Seven Reasons to Teach Ethnography in Social Work Education". British Journal of Social Work 50, nr 7 (10.12.2019): 2233–51. http://dx.doi.org/10.1093/bjsw/bcz153.
Pełny tekst źródłaStreszczenie:
Abstract Ethnographic studies of people at the margins of society, struggling with complex and intertwined personal and social problems, have provided useful insights to social work students and practitioners. Similarly, ethnographic studies of social work practice have provided deeper understandings of how professionals work with individuals, groups and organizations. It has been argued that, given the similarities in the skills required to be an ethnographer and a professional social worker, ethnography should be included in social work curricula, both as an approach to research and as a way to enhance practice skills. The main contribution of this article is to extend this argument using the novel approach of exploring the similarities and divergences between the epistemological approaches of ethnography and social work, in terms of how knowledge is sought, constructed and critically questioned.
23
Gautam, Ganga Ram. "Ethnography as an Inquiry Process In Social Science Research". Tribhuvan University Journal 29, nr 1 (31.03.2016): 47–66. http://dx.doi.org/10.3126/tuj.v29i1.25670.
Pełny tekst źródłaStreszczenie:
This article is an attempt to present the concept of ethnography as a qualitative inquiry process in social science research. The paper begins with the introduction to ethnography followed by the discussion of ethnography both as an approach and a research method. It then illustrates how ethnographic research is carried out using various ethnographic methods that include participant observation, interviewing and collection of the documents and artifacts. Highlighting the different ways of organizing, analyzing and writing ethnographic data, the article suggests ways of writing the ethnographic research.
24
Cabot, Heath. "“Refugee Voices”". Journal of Contemporary Ethnography 45, nr 6 (26.07.2016): 645–72. http://dx.doi.org/10.1177/0891241615625567.
Pełny tekst źródłaStreszczenie:
This article considers the parallels between ethnographic work and refugee advocacy to show how these knowledge forms seek and yet fail to represent “refugee voices.” The predicaments of refugees in Greece have recently captured the attention of the world owing to Greece’s crucial position in the 2015 “European refugee crisis,” but Greece has long been on the frontlines of refugee reception in the EU. Based on ethnographic research conducted between 2005 and 2013, I analyze the ethnographic logics attached to European advocacy projects surrounding refugees in Greece. I explore their use of tragic tropes, and I argue that ethnographers employ similar tactics to carve out space for marginalized voices. I argue that the representational practices of ethnography and advocacy alike are haunted by various “ghosts”: traces of silenced subjects who index both the limits and possibilities of representation. I argue, ultimately, for a humbling of the ethnographer: for a careful consideration of the power of not knowing in our work, and for recognition of the overlaps between ethnographic knowledge and dominant formations of power.
25
Panopoulos, Panayotis, Nicola Scaldaferri i Steven Feld. "Resounding Participatory Ethnography: Ethnographic Dialogue in Dialogue". Visual Anthropology Review 36, nr 2 (wrzesień 2020): 426–41. http://dx.doi.org/10.1111/var.12223.
Pełny tekst źródła
26
Berry, Keith. "The Ethnographic Choice: Why Ethnographers Do Ethnography". Cultural Studies ↔ Critical Methodologies 11, nr 2 (kwiecień 2011): 165–77. http://dx.doi.org/10.1177/1532708611401335.
Pełny tekst źródła
27
Martin, Paula. "Cubical ethnography: Another kind of fieldwork". Medicine Anthropology Theory 7, nr 2 (30.09.2020): 290–95. http://dx.doi.org/10.17157/mat.7.2.793.
Pełny tekst źródłaStreszczenie:
Studying the contemporary clinic necessitates rethinking what it means to both enter and access ‘the field’. In these Field Notes, I reflect on the beginnings of fieldwork and the processes of crafting research protocols which can stand up to formal ethics reviews. Rather than treating the process as a barrier to ‘real’ ethnographic research, I suggest that the mundane institutional realities of inserting oneself into a bureaucratic atmosphere form a particular—but no less valid—kind of ethnographic experience. I call this experience ‘cubicle ethnography’, after how the structures of the office—keys, badges, desktop computers—reflected negotiations of access and my own legitimacy as a visiting ethnographer.
28
Sikand. "Filmed Ethnography or Ethnographic Film? Voice and Positionality in Ethnographic, Documentary, and Feminist Film". Journal of Film and Video 67, nr 3-4 (2015): 42. http://dx.doi.org/10.5406/jfilmvideo.67.3-4.0042.
Pełny tekst źródła
29
Gutierrez, Grant M., Dana E. Powell i T. L. Pendergrast. "The Double Force of Vulnerability". Environment and Society 12, nr 1 (1.09.2021): 66–86. http://dx.doi.org/10.3167/ares.2021.120105.
Pełny tekst źródłaStreszczenie:
This article reviews ethnographic literature of environmental justice (EJ). Both a social movement and scholarship, EJ is a crucial domain for examining the intersections of environment, well-being, and social power, and yet has largely been dominated by quantitative and legal analyses. A minority literature in comparison, ethnography attends to other valences of injustice and modes of inequality. Through this review, we argue that ethnographies of EJ forward our understanding of how environmental vulnerability is lived, as communities experience and confront toxic environments. Following a genealogy of EJ, we explore three prominent ethnographic thematics of EJ: the production of vulnerability through embodied toxicity; the ways that injustice becomes embedded in landscapes; and how processes like research collaborations and legal interventions become places of thinking and doing the work of justice. Finally, we identify emergent trends and challenges, suggesting future research directions for ethnographic consideration.
30
Hartblay, Cassandra. "This is not thick description: Conceptual art installation as ethnographic process". Ethnography 19, nr 2 (21.08.2017): 153–82. http://dx.doi.org/10.1177/1466138117726191.
Pełny tekst źródłaStreszczenie:
What happens when an ethnographer takes up the idiom of contemporary art installation to explore an ethnographic problem? Building on performance ethnography as developed by Dwight Conquergood and D. Soyini Madison, in which the research process itself is cultural performance, this article describes a methodological innovation that encourages a rethinking of ethnographic outputs. Contemporary art installation is generative as well as representational, and challenges ethnographers to think by doing. This article describes one such project to show that while a minimalist installation aesthetic does not on the surface constitute ‘thick description’ in the Geertzian sense, it can be a generative part of a dialogic practice of ethnographic knowledge production. Integrating the interpretive tradition with feminist disability studies, my argument is that art installation offers a possible mode for ethnographers to work through ideas, solicit participation from academic audiences and research participants, create semiotic relationships, and come to know by doing.
31
Pina-Cabral, João. "‘of evident invisibles’: Ethnography as intermediation". Critique of Anthropology 43, nr 1 (23.02.2023): 106–29. http://dx.doi.org/10.1177/0308275x231157544.
Pełny tekst źródłaStreszczenie:
Evident invisibles emerge in the ethnographic encounter which change the whence and the whither of the ethnographic gesture. Long ago, Margaret Mead critiqued anthropologists for ignoring ‘the world in between’ that makes their fieldwork possible – this article takes the argument a step further, proposing that all ethnographic encounters are fundamentally ‘amidst’. Thus, it calls for a shift from translation to intermediation as the guiding trope of ethnography. Although the practice of ethnography requires the objectification of a ‘field’, metaphysical pluralism remains the fundamental condition of ethnographic intermediation. In light of that, the article critiques (a) the practice of describing our main methodological disposition as ‘participant observation’, arguing instead for the older term ‘intensive ethnographic research’; and (b) the implicit use of the trope of ethnography-as-translation. Ethnographic examples are taken from the author’s own fieldwork in the coastal mangroves of southern Bahia (northeast Brazil) in the late 2000s.
32
Lippert, Ingmar, i Julie Sascia Mewes. "Data, Methods and Writing". Science & Technology Studies 34, nr 3 (15.09.2021): 2–16. http://dx.doi.org/10.23987/sts.110597.
Pełny tekst źródłaStreszczenie:
Methods have been recognised in STS as mattering for a long time. STS ethnographies establish a boundary object with which STS scholars weave a pattern: From such ethnographic accounts we learn that knowledge is produced locally. Ethnography has over the recent decades been highlighted as a key method in STS. And that STS ethnography is specifically shaped by being often configured to consider its forms of collaboration or intervention in the field. This special issue focuses on how methods matter, specifically on how STS ethnographic collaboration and its data are translated into ethnographic writing, or performative of other reality effects. Exploring STS’s own methods-in-action brings to attention the messy landscape of method practice. Our objective in this exploration is to develop a genre of writing about method that fosters response-ability and enables the audience of research output to position themselves between the research materials and practices that were invested into the study. This special issue hopes to contribute to STS engagement with its methods by way of methodography. Methodography serves as a genre of analytic writing, that articulates specificity and scrutinises the situated practices of producing STS knowledge.
33
Lie, Jon Harald Sande. "Challenging Anthropology: Anthropological Reflections on the Ethnographic Turn in International Relations". Millennium: Journal of International Studies 41, nr 2 (12.11.2012): 201–20. http://dx.doi.org/10.1177/0305829812463835.
Pełny tekst źródłaStreszczenie:
Ethnography and anthropology are intrinsically linked, but recently other disciplines have started to draw inspiration from anthropological methods. The ongoing ethnographic turn in International Relations has spurred debate on what ethnography is, what it means and entails in practice, and how to apply it in International Relations. Some assert that the ethnographic turn could not have taken place without adopting a selective and antiquated notion of ethnography; others counter that this argument draws on a caricatured version of ethnography. This article offers one anthropologist’s reflections on these issues, drawing on ethnographic work within an international organisation and a state apparatus – both of which are areas of study more common in International Relations than in anthropology. This is not an International Relations turn of anthropology, but the practical and methodological challenges it involves are relevant to the ethnographic turn of International Relations and the disjuncture between the ethnographic ideals and anthropological practice.
34
Herzog, Lisa, i Bernardo Zacka. "Fieldwork in Political Theory: Five Arguments for an Ethnographic Sensibility". British Journal of Political Science 49, nr 2 (20.06.2017): 763–84. http://dx.doi.org/10.1017/s0007123416000703.
Pełny tekst źródłaStreszczenie:
This article makes a positive case for an ethnographic sensibility in political theory. Drawing on published ethnographies and original fieldwork, it argues that an ethnographic sensibility can contribute to normative reflection in five distinct ways. It can help uncover the nature of situated normative demands (epistemic argument); diagnose obstacles encountered when responding to these demands (diagnostic argument); evaluate practices and institutions against a given set of values (evaluative argument); probe, question and refine our understanding of values (valuational argument); and uncover underlying social ontologies (ontological argument). The contribution of ethnography to normative theory is distinguished from that of other forms of empirical research, and the dangers of perspectival absorption, bias and particularism are addressed.
35
Jain, Sumeet, i David M. R. Orr. "Ethnographic perspectives on global mental health". Transcultural Psychiatry 53, nr 6 (grudzień 2016): 685–95. http://dx.doi.org/10.1177/1363461516679322.
Pełny tekst źródłaStreszczenie:
The field of Global Mental Health (GMH) aims to influence mental health policy and practice worldwide, with a focus on human rights and access to care. There have been important achievements, but GMH has also been the focus of scholarly controversies arising from political, cultural, and pragmatic critiques. These debates have become increasingly polarized, giving rise to a need for more dialogue and experience-near research to inform theorizing. Ethnography has much to offer in this respect. This paper frames and introduces five articles in this issue of Transcultural Psychiatry that illustrate the role of ethnographic methods in understanding the effects and implications of the field of global mental health on mental health policy and practice. The papers include ethnographies from South Africa, India, and Tonga that show the potential for ethnographic evidence to inform GMH projects. These studies provide nuanced conceptualizations of GMH's varied manifestations across different settings, the diverse ways that GMH's achievements can be evaluated, and the connections that can be drawn between locally observed experiences and wider historical, political, and social phenomena. Ethnography can provide a basis for constructive dialogue between those engaged in developing and implementing GMH interventions and those critical of some of its approaches.
36
Ravindran, Aisha, Jing Li i Steve Marshall. "Learning Ethnography Through Doing Ethnography: Two Student—Researchers’ Insights". International Journal of Qualitative Methods 19 (1.01.2020): 160940692095129. http://dx.doi.org/10.1177/1609406920951295.
Pełny tekst źródłaStreszczenie:
In this article, we present the accounts of the field experiences and challenges of two graduate student-researchers practising ethnographic methodology, conducting fieldwork, and writing up “post-modern” ethnographies that are both creative and “integrative”. We describe the complexities and tensions when two student-researchers negotiated many issues in the field and “behind the desk” as they transformed the texts: epistemology and ontology, reflexivity and auto-ethnography, and writing researchers and participants in and out of accounts. We conclude with a discussion on pedagogical implications, and consider the value of learning ethnography through doing ethnography.
37
Sabry, Tarik. "Ethnography as thrownness and the face of the sufferer". European Journal of Cultural Studies 24, nr 4 (24.02.2021): 816–31. http://dx.doi.org/10.1177/1367549421994577.
Pełny tekst źródłaStreszczenie:
This article provides a self-reflexive account of ethnographic research conducted on the outskirts of Burj Al Brajneh, a Palestinian refugee camp in Beirut, run by Hezbollah. It focuses on ethnographic research conducted with a Syrian refugee family including the mother, father and three children. The research is well captured, in hindsight, by Sarah Pink’s definition of ethnography as a ‘reflexive and experiential process through which academic and applied understanding, knowing and knowledge are produced’. The article demonstrates how the ethnographer’s experience with the refugee children was marked, regardless of long and diligent preparations, by several dislocations: methodological, sensorial and epistemic. The ethnographer pursued a non-media-centric approach allowing him to explore both the refugee family’s media uses as well as the lived, everyday conditions that marked their media uses. The primary aim of the article is three-pronged: (a) to provide an ethnographic description and analysis of the media worlds in a Hizbullah area in South Beirut, (b) to analyse media uses and aesthetics of violence in the context of war/refugees’ lives and (c) to theorise using the Heideggerian concept of thrownness, the entangled and affective regime that emerges during the ethnographic encounter.
38
Deltsou, Eleftheria. "Teaching engaged ethnography and socio-cultural change: Participating in an urban movement in Thessaloniki, Greece." Teaching Anthropology 9, nr 2 (16.04.2020): 28–34. http://dx.doi.org/10.22582/ta.v8i2.519.
Pełny tekst źródłaStreszczenie:
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.
39
Fine, Gary Alan. "Relational Distance and Epistemic Generosity: The Power of Detachment in Skeptical Ethnography". Sociological Methods & Research 48, nr 4 (30.03.2017): 828–49. http://dx.doi.org/10.1177/0049124117701481.
Pełny tekst źródłaStreszczenie:
Much contemporary ethnography hopes to engage with a community to justify social critique. Whether from problem selection, interpersonal rewards, or a desire for exchange, researchers often take the “side” of informants. Such an approach, linked to “public ethnography,” marginalizes a once-traditional approach to fieldwork, that of the ethnographic stranger. I present a model of scholarly detachment and questioning of group interests. Drawing on my own experiences and those of members of the Second Chicago School, I argue for an approach in which an unaffiliated observer questions community interests, arguing that skepticism of local explanations can discover processes shared by other scenes and can develop transsituational concepts. While the ethnographer can be seduced into sharing a group’s perspective, observational distancing can mitigate this. In an approach I label skeptical ethnography, the ethnographic stranger avoids partisan allegiance in the field and at the desk. Skepticism of local interests must be combined with an epistemic generosity that recognizes that all action, whether seemingly righteous or repellent, responds to an interaction order.
40
Walz, Markus, Patrizia Hoyer i Matt Statler. "After Herzog: blurring fact and fiction in visual organizational ethnography". Journal of Organizational Ethnography 5, nr 3 (10.10.2016): 202–18. http://dx.doi.org/10.1108/joe-07-2016-0017.
Pełny tekst źródłaStreszczenie:
Purpose The purpose of this paper is to introduce the unique artistic approach of film-maker Werner Herzog as an inspiration to rethink ethnographic studies in general and the notion of reflexivity in particular. Design/methodology/approach This paper reviews the particularities of Werner Herzog’s approach to filmmaking, linking them to the methodological tradition of visual ethnography and especially the debate about the role of reflexivity and performativity in research. Findings Herzog’s conceptualization of meaning as “ecstatic truth” offers an avenue for visual organizational ethnographers to rethink reflexivity and performativity, reframe research findings and reorganize research activities. The combination of multiple media and the strong authorial involvement exhibited in Herzog’s work, can inspire and guide the development of “meaningful” organizational ethnographies. Originality/value The paper argues that practicing visual organizational ethnography “after Herzog” offers researchers an avenue to engage creatively with their research in novel and highly reflexive ways. It offers a different way to think through some of the challenges often associated with ethnographic research.
41
Crain, Margaret Ann, i Jack L. Seymour. "THE ETHNOGRAPHER AS MINISTER: ETHNOGRAPHIC RESEARCH IN MINISTRY". Religious Education 91, nr 3 (czerwiec 1996): 299–315. http://dx.doi.org/10.1080/0034408960910303.
Pełny tekst źródła
42
Jurasek, Richard, Howard Lamson i Patricia O’Maley. "Ethnographic Learning While Studying Abroad". Frontiers: The Interdisciplinary Journal of Study Abroad 2, nr 1 (15.11.1996): 23–44. http://dx.doi.org/10.36366/frontiers.v2i1.24.
Pełny tekst źródłaStreszczenie:
This article outlines the theories and applications of ethnography on study abroad programs in an exploration of student learning processes throughout the experience. The first section presents an overview of ethnographic approaches and discusses ethnography as a learning and teaching tool on study abroad. The second section analyzes three student ethnographic projects carried out over a ten-week period in Mexico and in Austria. Finally, the last section emphasizes the importance of ethnographic projects as an intensified experience by which students develop insights through an ongoing reflective and interactive process.
43
Toșa, Ioan, i Tudor Sălăgean. "Din istoria muzeografiei românești". Anuarul Muzeului Etnograif al Transilvaniei 30 (20.12.2016): 166–238. http://dx.doi.org/10.47802/amet.2016.30.12.
Pełny tekst źródłaStreszczenie:
The authors present the less known activity held at the Transylvanian Museum of Ethnography from 1937 to 1957 towards: Research and Conservation of the Folk Cultural Heritage; Development of a network of ethnographic museums; Establishment of circles of ethnographic researches; Capitalisation through exhibitions and publications. For the research and preservation of the folk cultural heritage there were organised research and acquisition campaigns and there were made questionnaires for finding the buildings for the National park which unfortunately could not be completed because of the war, and after the war because of the political changes. The preservation and capitalisation of the folk heritage could be done successfully only by institutions and qualified individuals, so that the Museum intervened with the bodies of central and local authorities for the establishment of some museums or ethnographic sections in Iasi, Cernauti, Timisoara and Craiova and by ensuring qualified staff trained within the Department and Seminar of ethnography and folklore. An intense activity was made during 1939-1946 towards organizing Circles of ethnographic researches in the main cultural centres of the country, so that their union to re-establish the Romanian Ethnographic Society. The opening of the permanent exhibition in the building of Bărnuţiu Garden represented a very important moment for the Romanian museography by the implications it has had on the followings: the exhibition furniture, the theme and the exposure system, which represented a model for efforts of some institutions to present the collections of objects which they held between 1937-1940. The authors present then some aspects of Museum work during the refuge in Sibiu (1940-1945) and the difficulties for restoration of the building in the Park in order to organize the Exhibition following the model of the one in 1937. The change of political regime in 1947 coincided with the forced retirement of Professor R. Vuia. There are presented the attempts to continue in 1948-1950 the projects started after returning from refugee interrupted by the change of the director (May 1950) and of the staff (1951). In November 1951, by the Decision of the Committee for Higher Education, the Museum was passed to the Committee for Cultural Settlements, receiving the name "Historical-Ethnographic Museum of Cluj Region". In 1951, the Museum staff have drawn up a Directory for the organization of the new museum exhibition, which the authors, taking into account the fact that this is the only document on how a permanent exhibition theme is made, publishes in its entirety. The theme was sent to the Committee for Cultural Settlements that rejected and outlined the directions the exhibition named "The issue of living and evolution of the society beginning with human formation until nowadays " to be made. The intense discussions regarding the exhibition theme were held in 1953, after which it was established the thematic plan of the exhibition, which was opened on 24th of May 1955, for which it was made an illustrated guide that was to be printed in 1957.
44
Palmié, Stephan. "Unhinged". Social Anthropology/Anthropologie sociale 30, nr 1 (1.03.2022): 74–90. http://dx.doi.org/10.3167/saas.2022.300106.
Pełny tekst źródłaStreszczenie:
English Abstract: Can we talk about what we cannot conceive of? How far can the ethnographic gesture guide us into worlds that call into question what Collingwood described as our own (historically mutable) ‘absolute presuppositions’ from which we must spin our ethnographic propositions? ‘Witches, as the Azande conceive them, cannot exist’, wrote Evans-Pritchard at the start of a monograph aiming to prove the eminent rationality of Zande witchcraft beliefs. Taking as cases in point Evans-Pritchard’s famous equivocations on the issue of coming to inhabit worlds of thought and action that the ethnographer takes to be based on mistaken premises as well as an example from my own ethnography, I argue that what Wittgenstein called ‘hinge propositions’ – on which doubt can turn, but which can never fall into doubt themselves – have long, and all invocations of ‘radical alterity’ to the contrary, both enabled and plagued the ethnographic enterprise.French Abstract: Peut-on parler de ce que l’on ne peut pas concevoir ? Dans quelle mesure le geste ethnographique peut-il nous guider vers des mondes qui remettent en question ce que Collingwood a décrit comme des « présuppositions absolues » qui sont historiquement mutables et à partir desquelles nous devons élaborer nos propres propositions ethnographiques ? Evans-Pritchard écrit au début d’une monographie visant à prouver l’éminente rationalité des croyances sorcières des Zande : « Les sorcières, telles que les Azande les conçoivent, ne peuvent exister ». En prenant pour exemple les fameuses équivoques d’E.P. sur la question d’habiter des mondes de pensée et d’action que l’ethnographe considère comme étant basés sur des prémisses erronées, ainsi qu’un exemple de ma propre ethnographie, je soutiens que ce que Wittgenstein appelait les « propositions charnières » – sur lesquelles le doute peut tourner, mais qui ne peuvent jamais être mises en doute elles-mêmes – ont longtemps (et toutes les invocations de « l’altérité radicale » au contraire) à la fois permis et entravé l’entreprise ethnographique.
45
Irshad, Momina, Abid Ghafoor Chaudhry i Shagufta Hamid Ali. "ETHNOGRAPHY: A SYSTEMATIC LITERATURE REVIEW OF SOCIAL SCIENCE PUBLICATIONS IN PAKISTAN". Pakistan Journal of Social Research 03, nr 04 (31.12.2021): 667–74. http://dx.doi.org/10.52567/pjsr.v3i4.416.
Pełny tekst źródłaStreszczenie:
This research study has a mission to highlight the nature of the ethnographic research method, how it came into existence, its purpose of it, what type of tools it uses, what are its limitations, and what significance it induces in Pakistan’s research. Ethnography is also defined as the manifestation of writing a textual context after the conduction of a long, complex process. Ethnographic viewpoints are established depending upon the way of work is conducted. It leads the ethnographer to enter the world every day. It encourages extracting the information about a community under study in cultural contexts. Ethnographic study goals can be accomplished within the standard time of a year which is a minimum requirement. As per the research criteria, it can also take more than a year. However, it is also true that sometimes due to more specific and focused research it takes very little time as compared to the standard time to cover the whole culture of the community of interest. This research paper is based on the SLR methodology. A total of 100 of the articles were identified and retrieved from one of the databases HEC National Digital Library. After identification, 05 research articles were evaluated for data synthesis. For SLR implication, the researcher has collected literature information purposefully that induces to conduct methodological analysis without or with very less biasness. The main thrust of SLR was the formulation of a general view regarding the specific research question of the current study and giving it a literature summary. Application of SLR methodology is found significant to employ in development-planning research in Pakistan based on Ethnography. KEYWORDS Ethnographic research method, Culture Study, Emic and Etic perspectives, Ethnography classification.
46
Berzon, Todd S. "Known Knowns and Known Unknowns: Epiphanius of Salamis and the Limits of Heresiology". Harvard Theological Review 109, nr 1 (styczeń 2016): 75–101. http://dx.doi.org/10.1017/s0017816015000498.
Pełny tekst źródłaStreszczenie:
In this essay, I explore the conceptual and discursive ruminations of Epiphanius of Salamis as he struggles in hisPanarionto survey and manage the ever-expanding heretical world. Instead of reading this heresiological treatise as an attestation of theological, ecclesiastical, and intellectual authority established through totalizing discourse, I approach it as an expression of ancient ethnographic writing and the ethnographic disposition, an authorial orientation toward the world that describes, regulates, and classifies peoples with both macroscopic and microscopic knowledge. Ethnography in the ancient world was a process of writing the world's people into texts, describing and classifying specific cultures and customs through the lens of the ethnographer's own culturally situated perspective. Frequently, the ethnographer used his text to elaborate his assumptions about the origins of human diversity. Customs and habits were explained as the products of larger macroscopic forces such as astrology, genealogy, climatology, universal history, and myth. In the process of translating the world into texts, ethnographic inquiry forced authors to confront their capacity to comprehend the world around them and ultimately to come to terms with the full scope of human diversity. I argue that reading thePanarionas a manifestation of Christian ethnography usefully foregrounds an intractable tension between knowledge (known knowns) and self-conscious ignorance (known unknowns) about the depths of human heterogeneity: ethnography is as much an illustration of incomprehension as it is a repository of erudition, mastery, and discovery.
47
Houston, David. "Ethnographic Accessibility: Teaching Ethnographic Texts". Anthropology News 49, nr 5 (maj 2008): 39. http://dx.doi.org/10.1525/an.2008.49.5.39.
Pełny tekst źródła
48
Sanjek, Roger. "Writing Ethnographic Fieldnotes:Writing Ethnographic Fieldnotes". American Anthropologist 99, nr 1 (marzec 1997): 195. http://dx.doi.org/10.1525/aa.1997.99.1.195.1.
Pełny tekst źródła
49
Kotarba, Joseph A. ":Interpretive Ethnography: Ethnographic Practices for the 21st Century". Symbolic Interaction 21, nr 3 (sierpień 1998): 329–31. http://dx.doi.org/10.1525/si.1998.21.3.329.
Pełny tekst źródła
50
Thorsett, Edvard. "Applying visual anthropology: Ethnographic video and policy ethnography". Visual Sociology 4, nr 2 (marzec 1989): 91–98. http://dx.doi.org/10.1080/14725868908583641.
Pełny tekst źródła