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1
de Garis, Laurence. "Experiments in Pro Wrestling: Toward a Performative and Sensuous Sport Ethnography." Sociology of Sport Journal 16, no. 1 (March 1999): 65–74. http://dx.doi.org/10.1123/ssj.16.1.65.
Повний текст джерелаАнотація:
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.
2
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.
Повний текст джерелаАнотація:
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.
3
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, no. 2 (July 24, 2018): 125–41. http://dx.doi.org/10.33258/birci.v1i2.18.
Повний текст джерелаАнотація:
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.
4
Vannini, Phillip, and April S. Vannini. "Artisanal Ethnography: Notes on the Making of Ethnographic Craft." Qualitative Inquiry 26, no. 7 (July 17, 2019): 865–74. http://dx.doi.org/10.1177/1077800419863456.
Повний текст джерелаАнотація:
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.
5
Mikayelyan, A. G. "Ethnography of Prison According to Parajanov." Critique and Semiotics 37, no. 2 (2019): 100–113. http://dx.doi.org/10.25205/2307-1737-2019-2-100-113.
Повний текст джерелаАнотація:
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?
6
Ugwu, Ugochukwu T. "The beginner’s odyssey: ethics, participant observation and its challenges in native ethnography." International Journal of Modern Anthropology 2, no. 18 (December 5, 2022): 988–1007. http://dx.doi.org/10.4314/ijma.v2i18.4.
Повний текст джерелаАнотація:
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.
7
Collins, Samuel Gerald, Matthew Durington, Paolo Favero, Krista Harper, Ali Kenner, and Casey O'Donnell. "Ethnographic Apps/Apps as Ethnography." Anthropology Now 9, no. 1 (January 2, 2017): 102–18. http://dx.doi.org/10.1080/19428200.2017.1291054.
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Adjepong, Anima. "Invading ethnography: A queer of color reflexive practice." Ethnography 20, no. 1 (November 21, 2017): 27–46. http://dx.doi.org/10.1177/1466138117741502.
Повний текст джерелаАнотація:
This article proposes invading ethnography as reflexive practice that disrupts normative representations of gender and sexuality. Writing from the perspective of the queer of color, this reflexive practice plays on the idea of the ethnographic researcher as an alien entity that invades a social setting, thereby calling attention to ethnography’s colonial history. I model this practice by sharing an ethnographic narrative from my research with a Ghanaian community in Houston, Texas. Rather than contain reflexivity to a methodological appendix or footnote, invading ethnography strategically interrupts the ethnographic narrative to illustrate how normative assumptions about gender and sexuality not only shape the organization of social spaces, but also inform ethnographic possibilities. In so doing, this article performs a decolonial option by destabilizing the powerful position of the narrator through an interruption of the ethnographic narrative.
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Bushueva, Lyudmila A. "“Admiring the olden time” in the era of the “great turning point”: N.I. Vorobyev and teaching ethnography at Kazan institutes of higher education (1920s – early 1930s)." Historical Ethnology 9, no. 5 (October 14, 2024): 701–14. http://dx.doi.org/10.22378/he.2024-9-5.701-714.
Повний текст джерелаАнотація:
The paper examines the teaching activities of the famous ethnographer, geographer, researcher of the ethnography of the Tatars and other peoples of the Volga region, Nikolay Iosifovich Vorobyev, at Kazan University and the Eastern Pedagogical Institute in the 1920s – early 1930s. His role in organising special departments of these universities, where ethnography and related disciplines (anthropology, anthropogeography, ethnology, etc.) were taught, is shown. The views on ethnographic education of the Kazan teaching community, students and authorities at various levels are described. The paper shows that in the first years of the Soviet rule, ethnography was taught in large quantities at several Kazan institutes of higher education – Kazan University, North-Eastern Archaeological and Ethnographic Institute, and Eastern Pedagogical Institute. The main initiators of including ethnographic disciplines in the curriculum of institutes were employees of Kazan University, including N.I. Vorobyev. However, officials of the RSFSR People’s Commissariat for Education considered ethnography as a discipline that studies ‘backward peoples’ and ‘relicts’, and did not see it as a means of ideological education of students. Therefore, the number of hours assigned to this subject was reduced quite quickly. N.I. Vorobyev and his colleagues proposed a number of educational departments projects (geographical and museum-ethnographic sections of the Eastern Pedagogical Institute) in order to preserve ethnographic education in Kazan. As a result of their efforts, students of the Physics and Mathematics Department of Kazan University and the Eastern Department of the Eastern Pedagogical Institute studied ethnography and related subjects until its ‘defeat’ on the cusp of the 1920s and 1930s.
10
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.
Повний текст джерелаАнотація:
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.
11
Goodson, Leigh, and Matt Vassar. "An overview of ethnography in healthcare and medical education research." Journal of Educational Evaluation for Health Professions 8 (April 25, 2011): 4. http://dx.doi.org/10.3352/jeehp.2011.8.4.
Повний текст джерелаАнотація:
Research in healthcare settings and medical education has relied heavily on quantitative methods. However, there are research questions within these academic domains that may be more adequately addressed by qualitative inquiry. While there are many qualitative approaches, ethnography is one method that allows the researcher to take advantage of relative immersion in order to obtain thick description. The purpose of this article is to introduce ethnography, to describe how ethnographic methods may be utilized, to provide an overview of ethnography's use in healthcare and medical education, and to summarize some key limitations with the method.
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Martin, Paula. "Cubical ethnography: Another kind of fieldwork." Medicine Anthropology Theory 7, no. 2 (September 30, 2020): 290–95. http://dx.doi.org/10.17157/mat.7.2.793.
Повний текст джерелаАнотація:
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.
13
Fine, Gary Alan. "Relational Distance and Epistemic Generosity: The Power of Detachment in Skeptical Ethnography." Sociological Methods & Research 48, no. 4 (March 30, 2017): 828–49. http://dx.doi.org/10.1177/0049124117701481.
Повний текст джерелаАнотація:
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.
14
Carter, Thomas F. "Disciplinary (Per)Mutations of Ethnography." Cultural Studies ↔ Critical Methodologies 18, no. 6 (December 11, 2017): 392–99. http://dx.doi.org/10.1177/1532708617746423.
Повний текст джерелаАнотація:
There has been a veritable explosion across various disciplines “discovering” ethnography over the past three decades. This article argues that the proliferation of “ethnography” outside anthropological circles has led to some pervasive interrelated misconceptions about ethnography, misconceptions reinforced by some of the reflective debates within anthropology. Consequently, this article argues that the broadening interdisciplinary discussions of “ethnographic methods” obscure the actuality of ethnography. Practitioners in these disciplines often discuss how they use “ethnographic methods,” as if these “methods” are the equivalent of engaging in ethnography. As a result, some rather significant differences in the way disciplines conceive and practice ethnography emerge because of how ethnography itself is conceptualized rather than how it is practiced. Ethnography is not simply an amalgamation of constituent parts; it is a sum greater than its constituent parts. There is more to ethnography than either its methods or its texts. Although ethnography is also about the kinds of stories, narratives, and diverse ways in which knowledge is produced and its findings are presented, ethnography is so much more than a literary endeavor. All the research methods found in ethnography are used in other forms of research, yet said methods, in and of themselves, do not make ethnography unique nor make an ethnography. Ethnography is much larger, profound, and illuminating.
15
Wilson, Dave. "Commoning in Sonic Ethnography (or, the Sound of Ethnography to Come)." Commoning Ethnography 1, no. 1 (December 18, 2017): 1. http://dx.doi.org/10.26686/ce.v1i1.4134.
Повний текст джерелаАнотація:
When considering an ethnography commons, it seems that there are at least two sorts of boundaries that commoning has the potential to reconfigure: 1) boundaries within the academy between disciplines and 2) boundaries between the academy and ‘the rest of the world.’ Admittedly, these boundaries are often constructed (or imagined) from within the academy itself, and seeking ways to re-draw them may result in yet another navel-gazing exercise that reaffirms particular modes of knowledge production disproportionally beneficial to those ‘in’ the academy. In this essay, I focus on ethnography grounded in sound and how it both productively traverses disciplinary boundaries and usefully brings into relief the unevenness of commoning. I examine a number of discourses in ethnomusicology dealing with sonic epistemologies and interaction, music making as ethnographic method, and intellectual property, all the while grappling with my own work as an ethnographer involved in the production of collaborative sonic texts.
16
Gillingham, Philip, and Yvonne Smith. "Epistemological Siblings: Seven Reasons to Teach Ethnography in Social Work Education." British Journal of Social Work 50, no. 7 (December 10, 2019): 2233–51. http://dx.doi.org/10.1093/bjsw/bcz153.
Повний текст джерелаАнотація:
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.
17
Schuh, Daniela. "Don’t Look at Us, Look with Us! A Discussion about Multisituated Perceptions on Surrogacy." FZG – Freiburger Zeitschrift für GeschlechterStudien 29, no. 1 (November 2, 2023): 81–94. http://dx.doi.org/10.3224/fzg.v29i1.05.
Повний текст джерелаАнотація:
This paper asks if ethnographic inquiries about surrogacy, the practice in which a woman carries a child for someone else, can be feminist and decolonial in their ethos? It asks this question in the light of the vexed histories of ethnography as a discipline that seeks to know the ‘Other’ and discusses research strategies that ethnographers who study surrogacy developed to overcome ethnography’s colonial and masculinist historical inheritances. In doing so, the paper examines the concept of multisituated ethnography introduced by Kaushik Sunder Rajan. It discusses selected ethnographic studies about surrogacy that chart ways toward a feminist and decolonial ethos. The paper aims to locate different strategies of knowing and representing surrogacy that maintain the Other’s subjectivity and train the imagination to envisage the possibility of acting collectively with the Other.
18
Middleton, Townsend, and Eklavya Pradhan. "Dynamic duos: On partnership and the possibilities of postcolonial ethnography." Ethnography 15, no. 3 (August 20, 2014): 355–74. http://dx.doi.org/10.1177/1466138114533451.
Повний текст джерелаАнотація:
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.
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MELNIKOV, ANDRII, and KATERYNA ALEKSENTSEVA-TIMCHENKO. "John Lofland's concept of analytical ethnography." Sociology: Theory, Methods, Marketing, Stmm. 2021 (4) (December 2021): 87–103. http://dx.doi.org/10.15407/sociology2021.04.087.
Повний текст джерелаАнотація:
The paper presents a historical and theoretical interpretation of the ethnographic paradigm in the social sciences, its specificity, general principles of application and main research directions. The sources of analytical ethnography, its founders and the period of formation as an independent approach in the structure of interpretive metaparadigm are briefly considered. An ethnographic perspective is defined as a systematic, integral understanding of social processes and the organization of the collective life in the context of everyday practices. The intellectual heritage of the analytical ethnography’s founder John Lofland is presented by characterizing the basic research principles that constitute the essence of his theoretical and methodological strategy: generic propositions; unfettered inquiry; deep familiarity; emergent analysis; true content; new content; developed treatment. An attempt is made to trace the further connections of Lofland's analytical approach with other areas of the ethnographic paradigm.
20
Abramson, Corey M., Jacqueline Joslyn, Katharine A. Rendle, Sarah B. Garrett, and Daniel Dohan. "The promises of computational ethnography: Improving transparency, replicability, and validity for realist approaches to ethnographic analysis." Ethnography 19, no. 2 (August 22, 2017): 254–84. http://dx.doi.org/10.1177/1466138117725340.
Повний текст джерелаАнотація:
This article argues the advance of computational methods for analyzing, visualizing and disseminating social scientific data can provide substantial tools for ethnographers operating within the broadly realist ‘normal-scientific tradition’ (NST). While computation does not remove the fundamental challenges of method and measurement that are central to social research, new technologies provide resources for leveraging what NST researchers see as ethnography’s strengths (e.g. the production of in situ observations of people over time) while addressing what NST researchers see as ethnography’s weaknesses (e.g. questions of sample size, generalizability and analytical transparency). Specifically, we argue computational tools can help: (1) scale ethnography, (2) improve transparency, (3) allow basic replications, and (4) ultimately address fundamental concerns about internal and external validity. We explore these issues by illustrating the utility of three forms of ethnographic visualization enabled by computational advances – ethnographic heatmaps (ethnoarrays), a combination of participant observation data with techniques from social network analysis (SNA), and text mining. In doing so, we speak to the potential uses and challenges of nascent ‘computational ethnography.’
21
Gautam, Ganga Ram. "Ethnography as an Inquiry Process In Social Science Research." Tribhuvan University Journal 29, no. 1 (March 31, 2016): 47–66. http://dx.doi.org/10.3126/tuj.v29i1.25670.
Повний текст джерелаАнотація:
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.
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Owczarek, Dorota. "THE FOREIGN LANGUAGE STUDENT AS AN ETHNOGRAPHER: LANGUAGE GAMES AND ETHNOGRAPHIC TECHNIQUES FOR ENHANCING THE DEVELOPMENT OF INTERCULTURAL COMPETENCE THROUGH STUDYING FOREIGN LANGUAGE CULTURE." Neofilolog, no. 55/2 (December 31, 2020): 265–86. http://dx.doi.org/10.14746/n.2020.55.2.7.
Повний текст джерелаАнотація:
The present paper aims at finding ways to solve the problem of how to teach culture, showing the connections between culture and language, while at the same time striving to develop intercultural competence. In the author’s opinion, the ethnography of speaking is the answer. Starting with an overview of what ethnography offers to intercultural communicative competence, this paper supports the idea of implementing an approach close to the ethnography of speaking and shows how linguistic ethnography might be implemented into the study of culture in order to show the relationships between language use, cultural behavior and values. This approach rests upon the belief that the implicit knowledge applied in use of a language needs deeper analysis in order to enhance students’ symbolic competence, which in turn enhances their intercultural competence. Examples used in the analysis to justify this claim derive from material used during a course in General English, or courses of British and American Studies. The concept of language-games as proposed by Wittgenstein, who pays attention to the context of language use at the micro level, is applied. The suggestion is to position this analysis in the field of the ethnography of speaking, or linguistic ethnography, and extend the role of a student to one of a linguistic ethnographer. Ethnographic techniques implemented in the analysis of language use and its context might contribute to the development of symbolic competence as complementary to intercultural communicative competence.
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Owczarek, Dorota. "THE FOREIGN LANGUAGE STUDENT AS AN ETHNOGRAPHER: LANGUAGE GAMES AND ETHNOGRAPHIC TECHNIQUES FOR ENHANCING THE DEVELOPMENT OF INTERCULTURAL COMPETENCE THROUGH STUDYING FOREIGN LANGUAGE CULTURE." Neofilolog, no. 55/2 (December 31, 2020): 265–86. http://dx.doi.org/10.14746/n.2020.55.2.7.
Повний текст джерелаАнотація:
The present paper aims at finding ways to solve the problem of how to teach culture, showing the connections between culture and language, while at the same time striving to develop intercultural competence. In the author’s opinion, the ethnography of speaking is the answer. Starting with an overview of what ethnography offers to intercultural communicative competence, this paper supports the idea of implementing an approach close to the ethnography of speaking and shows how linguistic ethnography might be implemented into the study of culture in order to show the relationships between language use, cultural behavior and values. This approach rests upon the belief that the implicit knowledge applied in use of a language needs deeper analysis in order to enhance students’ symbolic competence, which in turn enhances their intercultural competence. Examples used in the analysis to justify this claim derive from material used during a course in General English, or courses of British and American Studies. The concept of language-games as proposed by Wittgenstein, who pays attention to the context of language use at the micro level, is applied. The suggestion is to position this analysis in the field of the ethnography of speaking, or linguistic ethnography, and extend the role of a student to one of a linguistic ethnographer. Ethnographic techniques implemented in the analysis of language use and its context might contribute to the development of symbolic competence as complementary to intercultural communicative competence.
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Panopoulos, Panayotis, Nicola Scaldaferri, and Steven Feld. "Resounding Participatory Ethnography: Ethnographic Dialogue in Dialogue." Visual Anthropology Review 36, no. 2 (September 2020): 426–41. http://dx.doi.org/10.1111/var.12223.
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Berry, Keith. "The Ethnographic Choice: Why Ethnographers Do Ethnography." Cultural Studies ↔ Critical Methodologies 11, no. 2 (April 2011): 165–77. http://dx.doi.org/10.1177/1532708611401335.
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JACKSON JR., JOHN L. "ETHNOGRAPHY IS, ETHNOGRAPHY AIN’T." Cultural Anthropology 27, no. 3 (August 2012): 480–97. http://dx.doi.org/10.1111/j.1548-1360.2012.01155.x.
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Paolisso, Michael. "Uses of Applied Ethnography by Master's Level Students in Community, Health and Development Projects." Practicing Anthropology 27, no. 2 (April 1, 2005): 31–32. http://dx.doi.org/10.17730/praa.27.2.p144t67437040011.
Повний текст джерелаАнотація:
The papers in this issue represent the tremendous ethnographic potential that exists in our discipline at the level of students seeking Master's degrees in applied anthropology. While the time frame on which these papers is based is much shorter than equivalent PhD level ethnography, and thus the extent and depth of information collected is restricted, and the theoretical and methodological sophistication is understandably not as developed as what one expects from a PhD level project, the work presented in these papers represents, with great clarity and directness, many of the principal strengths and potentials of applied ethnography. These are papers to be read not so much for their findings or methodological refinements, but because they remind us of the breadth and potential for ethnography, undertaken with enthusiasm and commitment. Let me cite a few specific examples of what even the most seasoned ethnographer can walk away with after reading the papers in this volume.
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Dicks, Bella, and Bruce Mason. "Hypermedia and Ethnography: Reflections on the Construction of a Research Approach." Sociological Research Online 3, no. 3 (September 1998): 1–15. http://dx.doi.org/10.5153/sro.179.
Повний текст джерелаАнотація:
Current interest in ethnography within social research has focused on its potential to offer insights into the complexity of the social world. There have increasingly been calls for ethnography to reflect this complexity more adequately. Two aspects of ethnographic enquiry have been particularly singled out as areas in need of redefinition: the delineation of ethnography's object of study and its mode of presentation. Both of these areas are implicated in the recent attention to the possibilities of hypermedia authoring for ethnography. The paper offers a discussion of this potential in the light of an ongoing research project with which the authors are engaged. The project is designed to enable this potential to be assessed, and to provide for the construction of what the authors call an ethnographic hypermedia environment (EHE). We believe that the promise of hypermedia lies not only in its facility for non-sequential data organisation, but also in its ability to integrate data in different media. The synthesis of the visual, aural, verbal and pictorial planes of meaning holds considerable promise for the expansion and deepening of ethnographic knowledge. Consequently, we suggest that hypermedia has implications for all stages of the research process, and argue against the current tendency to see it as merely a tool either for analysis or for presentation. These arguments are illustrated by means of a commentary on some work in progress.
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Lie, Jon Harald Sande. "Challenging Anthropology: Anthropological Reflections on the Ethnographic Turn in International Relations." Millennium: Journal of International Studies 41, no. 2 (November 12, 2012): 201–20. http://dx.doi.org/10.1177/0305829812463835.
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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.
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Kharel, Dipesh. "Visual Ethnography, Thick Description and Cultural Representation." Dhaulagiri Journal of Sociology and Anthropology 9 (December 7, 2015): 147–60. http://dx.doi.org/10.3126/dsaj.v9i0.14026.
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The purposes of this paper are threefold: to cover historical, theoretical and methodological overview of visual ethnography (photography and film) as a research tool in studying culture; to examine visual ethnography as a means of cultural representation, and to discuss visual ethnographic method with Clifford Geertz’s idea of “thick description”. I hope to bring some clarity and consensus to our understanding how visual ethnography can be an adequate research tool for “thick description” and a study of culture. Furthermore, in this paper, I begin by seeing visual ethnography in the context to visual anthropology, photography, ethnographic film, and semiotics.
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Karhulahti, Veli-Matti, Valtteri Kauraoja, Olli Ouninkorpi, Soli Perttu, Jussi Perälä, Vilma Toivanen, and Miia Siutila. "Multiverse ethnography: A qualitative method for gaming and technology use research." Journal of Gaming & Virtual Worlds 14, no. 1 (April 1, 2022): 85–110. http://dx.doi.org/10.1386/jgvw_00053_1.
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This article introduces multiverse ethnography as a systematic team-based qualitative method for studying the mechanical, structural and experiential properties of video games and other technological artefacts. Instead of applying the ethnographic method to produce a single in-depth account, multiverse ethnography includes multiple researchers carrying out coordinated synergetic ethnographic work on the same research object, thus producing a multiverse of interpretations and perspectives. To test the method, 41 scholars carried out a multiverse ethnography on two video games, Cyberpunk 2077 and Among Us. Explorative thematic findings regarding both titles are reported and methodological implications of multiverse ethnography are discussed.
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Chi, Elisha. "Ethno-Apophasis: An Ethnographic Theology of Thinness and Refusal." Ecclesial Practices 10, no. 2 (December 28, 2023): 202–27. http://dx.doi.org/10.1163/22144471-bja10050.
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Abstract The critical onboarding of ethnography evinced by scholars in theology, religious studies and Christian ethics compellingly generates ecclesiologies and other theologies inclusive of non-academic life. Yet, in a critical reflection on methodologies in ecclesiological research, this paper questions the growing predominance of ethnography, specifically ethnographic thickness. Drawing upon the work of anthropologist Audra Simpson, this paper argues that the ethnographic turn in religious ethics and theology and religious studies misses (at best) or ignores (at worst) the epistemological violence lurking at the root of this method. By looking into practices of ethnographic thinness and refusal, this paper highlights apophasis as the best theological grounding for scholars engaging with ethnography. Ethnographic apophasis requires practitioners to heed the colonial and settler colonial realities inherent in the method of ethnography itself; ethically pushing notions of solidarity into anticolonial practice.
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Rouleau, Linda, Mark de Rond, and Geneviève Musca. "From the ethnographic turn to new forms of organizational ethnography." Journal of Organizational Ethnography 3, no. 1 (April 14, 2014): 2–9. http://dx.doi.org/10.1108/joe-02-2014-0006.
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Purpose – The purpose of this paper is to outline the context and the content of the six papers that follow in this special issue on “New Forms of Organizational Ethnography”. Design/methodology/approach – This editorial explains the burgeoning interest in organizational ethnography over the last decade in terms of several favourable conditions that have supported this resurgence. It also offers a general view of the nature and diversity of new forms of organizational ethnography in studies of management and organization. Findings – New forms of organizational ethnography have emerged in response to rapidly changing organizational environments and technological advances as well as the paradigmatic transformation of ethnography and ascendency of discursive and practice-based studies. Originality/value – The editorial highlights an “ethnographic turn” in management and organization studies that is characterized by a renewal of the discipline through the proliferation of new forms of organizational ethnography. A focus on new organizational phenomena, methodological innovation and novel ways of organizing fieldwork constitute the three main pillars of new forms of organizational ethnography. It encourages researchers to develop forums and platforms designed to exploit these novel forms of organizational ethnography.
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Berzon, Todd S. "Known Knowns and Known Unknowns: Epiphanius of Salamis and the Limits of Heresiology." Harvard Theological Review 109, no. 1 (January 2016): 75–101. http://dx.doi.org/10.1017/s0017816015000498.
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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.
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Järventie-Thesleff, Rita, Minna Logemann, Rebecca Piekkari, and Janne Tienari. "Roles and identity work in “at-home” ethnography." Journal of Organizational Ethnography 5, no. 3 (October 10, 2016): 235–57. http://dx.doi.org/10.1108/joe-07-2016-0015.
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Purpose The purpose of this paper is to shed new light on carrying out “at-home” ethnography by building and extending the notion of roles as boundary objects, and to elucidate how evolving roles mediate professional identity work of the ethnographer. Design/methodology/approach In order to theorize about how professional identities and identity work play out in “at-home” ethnography, the study builds on the notion of roles as boundary objects constructed in interaction between knowledge domains. The study is based on two ethnographic research projects carried out by high-level career switchers – corporate executives who conducted research in their own organizations and eventually left to work in academia. Findings The paper contends that the interaction between the corporate world and academia gives rise to specific yet intertwined roles; and that the meanings attached to these roles and role transitions shape the way ethnographers work on their professional identities. Research limitations/implications These findings have implications for organizational ethnography where the researcher’s identity work should receive more attention in relation to fieldwork, headwork, and textwork. Originality/value The study builds on and extends the notion of roles as boundary objects and as triggers of identity work in the context of “at-home” ethnographic research work, and sheds light on the way researchers continuously contest and renegotiate meanings for both domains, and move from one role to another while doing so.
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Burawoy, Michael. "Revisits: An Outline of a Theory of reflexive ethnography." American Sociological Review 68, no. 5 (October 2003): 645–79. http://dx.doi.org/10.1177/000312240306800501.
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This paper explores the ethnographic technique of the focused revisit—rare in sociology but common in anthropology—when an ethnographer returns to the site of a previous study. Discrepancies between earlier and later accounts can be attributed to differences in: (1) the relation of observer to participant, (2) theory brought to the field by the ethnographer, (3) internal processes within the field site itself, or (4) forces external to the field site. Focused revisits tend to settle on one or another of these four explanations, giving rise to four types of focused revisits. Using examples, the limits of each type of focused revisit are explored with a view to developing a reflexive ethnography that combines all four approaches. The principles of the focused revisit are then extended to rolling, punctuated, heuristic, archeological, and valedictory revisits. In centering attention on ethnography-as-revisit sociologists directly confront the dilemmas of participating in the world they study—a world that undergoes (real) historical change that can only be grasped using a (constructed) theoretical lens.
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Bönisch-Brednich, Brigitte. "Writing the Ethnographic Story: Constructing Narrative out of Narratives." Fabula 59, no. 1-2 (August 15, 2018): 8–26. http://dx.doi.org/10.1515/fabula-2018-0002.
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Abstract In this article, I analyse the ways in which ethnographers are sampling and constructing stories, how they listen, what they are hearing, and how they do stories. In short, it is asking how the fieldwork process of listening is turned into read ethnography. It retraces the various steps that are taken to transform fieldwork-infused narratives into refined ethnographic storytelling for academic audiences. I argue that, by neglecting continuously to review this space, anthropology and its related disciplines will continue to struggle to define their place in the canon of the social sciences and humanities. The ethnographer as author and as storyteller is very much at the heart of crafting the act of storytelling. The ever-evolving refinement of our methods towards narrative ethnography is in constant tension with our need and desire to be taken seriously as a social science; hence the production of ethnography is still overshadowed by the demand – imagined or real – to adhere to approved methods of production defined by methodologies of accountability.
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Pina-Cabral, João. "‘of evident invisibles’: Ethnography as intermediation." Critique of Anthropology 43, no. 1 (February 23, 2023): 106–29. http://dx.doi.org/10.1177/0308275x231157544.
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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.
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Widjanarko, Putut. "Media Ethnography in Diasporic Communities." Jurnal Humaniora 32, no. 2 (June 1, 2020): 124. http://dx.doi.org/10.22146/jh.49389.
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Media and communication technology plays a crucial role in diasporic communities by helping members to maintain complex connections with their places of origin, and at the same time to live their life in the diaspora. The social interactions, belief systems, identity struggles, and the daily life of diasporic communities are indeed reflected in their media consumption and production. A researcher can apply media ethnography to uncover some of the deeper meanings of diasporic experiences. However, a researcher should not take media ethnographic methods lightly since a variety of issues must be addressed to justify its use as a legitimate approach. This article examines various forms of media ethnographic fieldwork (multi-sited ethnography), issues related to researching one’s own community (native ethnography), and the debates surrounding duration of immersion in ethnography research within the context of diasporic communities. Careful consideration of such issues is also necessary to establish the “ethnographic authority” of the researcher.
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Coates, Dominiek, and Christine Catling. "The Use of Ethnography in Maternity Care." Global Qualitative Nursing Research 8 (January 2021): 233339362110281. http://dx.doi.org/10.1177/23333936211028187.
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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.
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Čekuolytė, Aurelija. "Ethnography in sociolinguistic studies of youth language." Taikomoji kalbotyra, no. 1 (October 25, 2012): 1–18. http://dx.doi.org/10.15388/tk.2012.17253.
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In Lithuanian sociolinguistics ethnography is a new method; there are no comprehensive ethnographic studies. The main purpose of this paper is to introduce the reader to ethnography and to show why it is important to include ethnography in linguistic studies and how this method can enrich the analysis of linguistic material. When applying the ethnographic method it is not only possible to provide a picture of the distribution of linguistic variables in the community, but also to discover the social meaning which is associated with those variables. What is unique about ethnography is that it allows the scientist to discover social meanings instead of presupposing them and to examine the construction and organization of the social meaning of linguistic variables. Even though ethnographic studies are often treated as case studies, the results of a well-constructed ethnographic study are reliable and replicable, for instance, the ethnographically discovered social categories and social meanings, associated with them, can be tested in a different community with a help of match-guise technique.
Following the sociolinguistic wave theory, I explain how and why ethnography has been employed in sociolinguistic studies. The studies in the first sociolinguistic wave applied survey and quantitative methods to examine the relation between linguistic variation and the traditional social categories – class, age, sex, and ethnicity. However, the quantitative methods were not sufficient enough in explaining which social mechanisms caused linguistic variation. Studies in the second wave employed ethnography in order to find the relation between linguistic variation and locally determined social categories. Studies in the third wave departed from the dialect-based approach of the first two waves, employed stylistic practice approach and examined any linguistic material that is socially meaningful in the community.
I also discuss the main aspects of ethnographic method: participant observation, fieldnotes, ethnographic interview and other types of interviews. I come in with advice for researchers who plan to use ethnography in their research. The examples of ethnographic studies that I’m using in my paper are mostly taken from studies of youth language. Nevertheless, the paper can also be useful to any researcher who is willing to conduct an ethnographic sociolinguistic study.
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Ravindran, Aisha, Jing Li, and Steve Marshall. "Learning Ethnography Through Doing Ethnography: Two Student—Researchers’ Insights." International Journal of Qualitative Methods 19 (January 1, 2020): 160940692095129. http://dx.doi.org/10.1177/1609406920951295.
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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.
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Kefala, Christina. "‘I’m Not an Alien. I’m a Digital Ethnographer’: Doing Online Research with China’s Social Media." Asiascape: Digital Asia 10, no. 1-2 (June 7, 2023): 42–52. http://dx.doi.org/10.1163/22142312-bja10041.
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Abstract After the outbreak of the COVID-19 pandemic, digital ethnography became an important methodological tool for researchers. In my case, I shifted my research from China to digital China, and I engaged with China’s social media as my research field. But what are the challenges for an ethnographer in conducting research into China’s digital space and networks from afar? And how do China’s social media platforms mediate the formation of relationships with potential participants? Based on two years of online research, integrated with literature on autoethnography, China’s social media platforms, and performativity, this article describes China’s digital domain and explains how social media platforms mediate ethnographic research. Autoethnography facilitated this research on a critical notion of digital China in which institutional regulation contributes to the transformation and production of digital ethnography.
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Levin, Michael. "Cultural Truth and Ethnographic Consequences." Culture 11, no. 1-2 (December 15, 2021): 93–99. http://dx.doi.org/10.7202/1084477ar.
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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.
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Pintchman, Tracy. "Reflections on Power and the Post-Colonial Context: Tales from the Field." Method & Theory in the Study of Religion 21, no. 1 (2009): 66–72. http://dx.doi.org/10.1163/157006809x416823.
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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.
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Mohd Zahferee, Iezyan Musfirah, Mohd Khairul Azahari Abdul Rani, and Maziah Ab Rashid. "Ethnography in Malaysia Animation Study: A Case Study on Kampung Boy." Advances in Humanities and Contemporary Studies 4, no. 2 (December 28, 2023): 167–76. http://dx.doi.org/10.30880/ahcs.2023.04.02.017.
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Ethnography is a form of qualitative research to analyze and interpret a certain culture within an ethnic group. Ethnographic learning is important to understand 'culture-sharing'. Ethnography provides a detailed understanding of culture, language, arts, and more aspects. In Malaysia, the existence of various ethnic groups allows us to learn the ethnography of other ethnic. However, the understanding of different ethnic is still lacking. Moreover, a lack of understanding and respect for others could cause destruction and harmony in the country. This problem can be controlled by the existence of various media or platforms by applying ethnographic learning, such as animated media. Thus, this study examines how ethnographic learning can be applied in animated media. This paper will study the ethnography of The Kampung Boy animated film by Datuk Lat. In addition, this paper will also discuss the aspect of ethnography, such as the aspect of culture, language, beliefs, arts, and environment, using semiotic theory as a medium to provide an understanding and knowledge of certain ethnic groups. Kampung Boy is one of the animated films about various races and cultures. This film revolves around the adventures of a village boy named Mat and his life in a village.
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Trouille, David, and Iddo Tavory. "Shadowing: Warrants for Intersituational Variation in Ethnography." Sociological Methods & Research 48, no. 3 (January 21, 2016): 534–60. http://dx.doi.org/10.1177/0049124115626171.
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This article makes the case for shadowing as ethnographic methodology: focusing attention on what occurs as interlocutors move among settings and situations. Whereas ethnographers often zoom in on one principal set of situations or site, we argue that intersituational variation broadens and deepens the researcher’s ethnographic account as well as affording important correctives to some common inferential pitfalls. We provide four warrants for shadowing: (a) buttressing intersituational claims, (b) deepening ethnographers’ ability to trace meaning making by showing how meanings shift as they travel and how such shifts may affect interlocutors’ understandings, (c) gaining leverage on the structure of subjects’ social worlds, and (d) helping the ethnographer make larger causal arguments. We show the use value of these considerations through an analysis of violence and informal networks in an ethnography of immigrant Latinos who met to socialize and play soccer in a Los Angeles park.
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Kotarba, Joseph A. ":Interpretive Ethnography: Ethnographic Practices for the 21st Century." Symbolic Interaction 21, no. 3 (August 1998): 329–31. http://dx.doi.org/10.1525/si.1998.21.3.329.
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Thorsett, Edvard. "Applying visual anthropology: Ethnographic video and policy ethnography." Visual Sociology 4, no. 2 (March 1989): 91–98. http://dx.doi.org/10.1080/14725868908583641.
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Lyons, Thomas. "The Ethnographic Novel and Ethnography in Colonial Algeria." Modern Philology 100, no. 4 (May 2003): 576–95. http://dx.doi.org/10.1086/379984.
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