Ethnography Research methodology

Participant observation is employed in any academic discipline or professional field requiring in-depth studies of everyday life. The article describes the key processes of undertaking participant observation involving joining members of a social group, learning how to participate, and undertake fieldwork. Methodological issues such as validity, generalisation and representations are discussed in relation to the collection and analysis of data. Participant observation whether open or covert is seen to involve a continuous reflection on ethical issues and contributes to the inclusion of the voices of those who are marginalised or rendered invisible in public debates.

In recent decades, the interactive whiteboard (IWB) has become a relatively common educational tool in Western schools. The IWB is essentially a large touch screen, that enables the user to interact with digital content in ways that are not possible with an ordinary computer-projector-canvas setup. However, the unique possibilities of IWBs are rarely lever-aged to enhance teaching and learning beyond the primary school level. This is particularly noticeable in high school physics. We describe how a high school physics teacher learned to use an IWB in a new way, how she planned and implemented a lesson on the topic of orbital motion of planets, and what tensions arose in the process. We used an ethnographic approach to account for the teacher's and involved students' perspectives throughout the process of teacher preparation, lesson planning, and the implementation of the lesson. To interpret the data, we used the conceptual framework of activity theory. We found that an entr...

In this qualitative study, literacy practices of “struggling” seventh and eighth graders were recorded on videotape as they engaged in both traditional and new literacies practices in an after-school video games club. These recordings were analyzed in the context of building comprehension skills with video games. The students struggled with reading and are characterized as unmotivated and disengaged by the school, which may be at the root of their inability to use comprehension strategies. Playing video games is viewed here as a literate practice, and was seen to be more engaging than traditional activities (such as reading school text, writing journals, etc.). The conclusion of this observation makes connections to current research in comprehension and provides a basis for teachers to use games to develop comprehension and learning.

This research was developed in qualitative research methodology with virtual ethnography approach and the data were obtained through observation and in depth interviews. The observations were addressed to all members who belong to Miamo Pencak Silat, PAS, Garis Paksi and PPSI, then the interviews were addressed to ten practitioners that belong to those communities

Abstract This paper is a field study, examining outdoor objects in situ. It aims, specifically, to promote a better understanding of the outdoor shrines referred to as 'proskynitaria', which are commonly encountered in Greece. These obscure objects have not only an artistic and religious significance, but reflect human ideas and memories which may have been lost in time but which are closely connected to a site. A recording system has been developed, in order to gather information with regard to the geographic, artistic and scientific characteristics of these unique objects. A case study was used in order to test the efficacy of the system. The data gathered on the physical condition of the 'proskynitaria' was evaluated in order to determine the causes of deterioration and any current or future risks assessed. Recommendations for preventive conservation were guided by traditional approaches to construction within the region.

Globally we have quite limited ethnographic information about petroglyphs, about their emic meaning or purpose. Such information is even more limited for cupules, amounting to just a few fragmentary and very isolated accounts. The currently known examples are cited, their scientific veracity is discussed, and it is demonstrated through them that the endeavours of archaeologists to determine the meanings or significance of cupules are generally misguided. Such etic interpretation is impossible, and where it is attempted it is scientifically irrelevant, except for the cognitive scientist in studying the cognition of the interpreter.

Research into mobility is an exciting challenge for the social sciences that raises novel social, cultural, spatial and ethical questions. At the heart of these empirical and theoretical complexities lies the question of methodology: how can we best capture and understand a planet in flux? Methodologies of Mobility speaks beyond disciplinary boundaries to the methodological challenges and possibilities of engaging with a world on the move. With scholars continuing to face different forms and scales of mobility, this volume strategically traces innovative ways of designing, applying and reflecting on both established and cutting-edge methodologies of mobility.

Throughout his career, Michel Foucault sustained a trenchant critique of Jean-Paul Sartre, whom he accused of arguing that the subject "dispenses (all) significations". In contrast to existentialism's interests in subjective consciousness, Foucault pursues an archaeological method which he later develops into a genealogical approach to discourse that emphasizes the institutional practices and forms of knowledge/power that undergird historical epistemes. Taking contemporary networked Capitalism, the discourse of "workplace spirituality", and the life history of one management reformer as its case studies, this paper turns to the cognitive linguistics of George Lakoff and Mark Johnson in an effort to historicize experiences of neoliberal "spirituality", as an archaeology of knowledge might, while also attempting to account for intentionality and biography, as existential approaches would. Turning to work in contemporary critical theory, which associates strident anti-humanism in social theory with the rise of neoliberal discourse, I argue that sustained attention to the ways in which personal and social history always entail one another and are mutually arising makes not only for better phenomenology but makes for better critical scholarship as well.

This Introduction presents the main arguments debated in this Special Issue upon the construction of ethnographic knowledge in researching among participants of religious and spiritual groups through the lenses of bodily experience, addressing the empirical, ethical, epistemological, relational, political and analytical implications of this significant aspect of fieldwork. We ask specifically how does the ethnographer's experience of researching among these groups inform the production of ethnographic knowledge? In which way does it redefine our analytical categories, and the way we approach the experiences of participants in these groups? Up to which extent do our interlocutors expects us to know about their experiences and practices? When it comes to religious and spiritual experience these questions seem to enter an insidious territory challenging established categories, such as ‘knowledge’ and ‘belief’, ‘body’, ‘self’ and ‘personhood’, ‘health’ and â€...

Recently, much has been written in the mass media about the novel and film Fifty Shades of Grey. It was widely portrayed as an example of BDSM (a common abbreviation for the terms bondage, discipline, dominance, submissivity, sadism and masochism) subculture and used as a symbol of sadomasochistic identity. But is this public view based on the self image of BDSM subcultural members or is it a figment of the imagination of writers and journalists? This article presents the voice of BDSM activists, who are silenced and excluded from the public debate. Using a virtual ethnographic method, we analyse the BDSM blogosphere as a platform for subcultural expressions of opinion. We combine this with a documentary analysis. In doing so, we examine how BDSM subculture members perceive themselves in contrast to the mainstream view of them pictured in the book Fifty Shades of Grey. This article investigates to what extent the subcultural conception of BDSM corresponds to the book's depiction...

This article reports findings from an ethnographic study of the literacy practices of a group of 11-to 14-year-old black males who called themselves "the cool kids." The study is framed using theories that view literacy as a social and cultural practice involving multiple sign-and-symbol systems. Two research questions guided the study: How did coolness relate to literacy among "the cool kids," and what symbolic patterns helped to shape these relations? The findings describe how race, gender, and pop culture marked the group's use of language and style and reveal how coolness, as a pop-cultural artifact of black manhood, contributed to the literacy practices of the young men and to the construction of their symbolic selves. These findings contribute to building a theory of black masculine literacies.

Told from the twenty year perspective of hope, pain, defeat and resilience, Lost in Transition is a mixed genre volume that conveys the ongoing changes of postsocialism by "putting the lives of individual men and women first" (xiii). Kristen Ghodsee does this by interweaving her experiences-first as a California High School student, then as a

ABSTRACT By overlooking the history of Catholic thought, anthropologists have made contemporary processes for negotiating intellectual authority in the Catholic Church into a lacuna in the anthropology of Christianity. I develop this claim by examining an ethnographic memoir called The Secret of Csíksomlyó by Árpád Daczó, a widely known contemporary Transylvanian Hungarian Catholic intellectual. Daczó blends autobiography and ethnography to argue that the Hungarian Virgin Mary is a Christianized pagan moon goddess. Halfway through, Daczó switches genres to propositional theology and defends himself to the magisterium, the Church's institutional guarantor of orthodoxy. I situate Daczó's effort to anticipate his critics in the history of Catholic-Protestant theological polemics, which helped make propositional theology into the Catholic Church's privileged language for investigating heresy. By placing Daczó's use of propositional theology against the backdrop of contemporary Catholic theologians’ debates about the magisterium's authority, I challenge anthropological assumptions about the social significance of propositional belief.

W e are, by definition, moral beings. There are no human groups without morals, however vaguely formulated, however unsystematic these morals might be. There are no non-human groups with them: apes, great or small, might display creativity and fellow concern, and many other primates and social mammals may engage in diverse forms of social reciprocity, but they do not have culturally prescribed standards of ethical conduct. Morality, in this sense, is a distinctive, essential, integral aspect of humanity. Without it, we are regarded as not just inhumane, but as inhuman. It is surprising, then, that a social anthropology of morality has only begun to emerge as a modern field of endeavour within the last few years (e.g. Howell 1996; Lambek 2010; Zigon 2010; Faubion 2011). It is as though anthropologists did not realize that morality could be studied productively, cross-culturally until very recent times, and had quietly forgotten that Westermarck had inaugurated the very project over a hundred years ago (Westermarck 1906-1908). In a similar manner the interest of most social anthropologists, in the UK and the US at least, in the ethical dimensions of their fieldwork practice has been patchy at best, rising and falling over the decades since the 1940s (Rynkiewich and Spradley 1976; Fluehr-Lobban 1991; Koepping 1994; Caplan 2003). The latest surge of interest appears to be the result of a professional reaction to recent cases of ethical misconduct in the discipline (e.g. Borofsky 2005), the rise in debates about the apparently competing claims of culture and rights (Cowan, Dembour and Wilson 2001), and the implementation of ethical regulation, via Institutional Review Boards (IRBs) in the US and University Research Ethics Committees (URECs) in the UK. Primatologists only seem to have taken ethical concerns on board even more recently. The exception appears to be biological anthropology where, perhaps because of its occasional association with clinical research, practitioners have for some time been aware of the need for rigorous ethical procedures when fieldworking.

This article examines the affective registers of conducting research with vulnerable populations. We examine the challenges of conducting ethnographies with peoples that are living in conditions of chronic poverty, oppression, and political upheaval. Reversing the ethnographic lens from the participant onto the researcher, we investigate the humanity and the vulnerability of the anthropologist to highlight the emotional journey that accompanies such work.

This paper draws on ethnographic observations along the south-eastern Mediterranean informal migration route through the Aegean Sea. I focus on the Greek border island of Lesvos as the central stage where the European crisis of asylum has been recently unfolding. In the absence of coherent national and European asylum policies, newly arrived migrants, refugees, and receiving communities (comprised mainly of local residents and volunteers from mainland Greece and Europe) are left to cope with and against each other, leading to multiple personal and collective passages. In this interstitial transit space, subjectivities are made and remade through their participation and resistance to the ongoing production of EU borders. I suggest that liminality provides a useful lens through which to understand the perplexing ‘time-spaces’ and interactions between multiple actors involved in the teetering asylum system on the margins of Europe. I argue that, through various actors’ experiences on L...

Without doubt, a great deal of fieldwork is monitored or influenced by government or intelligence services;yet, ethnography about such circumstances is rather exceptional. The reason for this, as I understand it, is the power that is attributed to the publication and through it also to the ethnographer possibly being harmful, due to the notion that publications can harm the researcher him- or herself, interlocutors or subsequent researchers. But is the researcher really as powerful as such a view proposes? Taking ethnography as a comprehensive project, i.e. comprising both ethnography and an ethnographic process, it should be clear that the ethnographer is often far from being in a position of power, regarding both ethnographic counterparts as well as powerful institutions and bureaucratic organisations. These elements affect not only the lives of the people anthropologists use to study, as Laura Nader (1972) proposed, but the fieldworker as well, by influencing his or her research ...

Abstract Purpose – Organizational research missed managerial ignorance concealment (MIC) and the low-moral careerism (L-MC) it served, leaving a lacuna in managerial stupidity research: MIC serving L-MC was not used to explain this stupidity. The purpose of this paper is to remedy this lacuna. Design/methodology/approach – A semi-native longitudinal multi-site ethnography of automatic processing plants, their parent inter-kibbutz co-operatives (I-KC-Os) and their kibbutz field context enabled a Strathernian ethnography that contextualized the prevalence of MIC and L-MC. Findings – I-KC-Os’ oligarchic context encouraged outsider executives’ MIC and L-MC that caused vicious distrust and ignorance cycles, stupidity and failures. A few high-moral knowledgeable mid-managers prevented total failures by vulnerable involvement that created virtuous trust and learning cycles. This, however, furthered dominance by ignorant ineffective L-MC executives and furthered use of MIC. Practical implications – As managerial know-how portability is often illusory and causes negative dominance of ignorant outsider executives, new CEO succession norms and new yardsticks for assessing fitness of potential executives are required, proposed in the paper. Social implications – Oligarchic contexts encourage MIC and L-MC, hence democratization is called for to counter this negative impact and promote efficiency, effectiveness and innovation. Originality/value – Untangling and linking the neglected topics of MIC and L-MC explains, for the first time, the prevalence of these related phenomena and their unethical facets, particularly among outsider executives and managers, emphasizing the need for their phronetic ethnographying to further explain the resulting mismanagement. Keywords: Managerial ignorance concealment, Low-moral careerism, Executive stupidity, Oligarchic fields, Strathernian ethnography, High/low-trust cultures

In order to bring about innovation within a communitybased context, different stakeholder communities often need to be engaged so that they may appropriately take part in the design process. The 'invisible' work of engagement is frequently overlooked, and yet it plays an important, often pivotal role within many design-based research projects. It revolves around negotiations with a series of stakeholder communities in the design setting and ethnographic understandings of the site and community. Insights and accounts are offered based upon practical experience: existing methodologies and engagement strategies are expanded upon. Our research has shown that understanding and employing community engagement strategies is key to the creation of a network of successfully civilly-engaged stakeholders. Failure to instigate such civil engagement appropriately can endanger the project, as the research 'turns' upon this. We present the approaches taken and critically understand the role of community engagement within the design process, with the purpose of enabling designers and other practitioners to appreciate the role that community engagement plays in systems design and the practical implications this might have for it. This research proceeds from a long-term project in which researchers explored community engagement within the context of design.

In early 2017, a combined group of faculty members and students from King Mongkut's Institute of Technology Ladkrabang (KMITL), Thailand, and Ball State University (BSU), U.S.A., organized a three-week fieldwork in many communities around Si Satchanalai Historical Park. Relying on their ethnographic experiences to actively explore the livelihood in conjunction with cultural heritages and social practices of the local people, such undertakings provided a contextual basis for this research. Conceptually informed by the edifying model of Cooperative and Collaborative (C&C) pedagogy used during the 2017 KMITL-BSU collaborative efforts, the inquiries examined the workshops and field trips in Si Satchanalai district for their roles in: 1) advancing tacit knowledge of the participants on the assigned subject matters; and 2) expanding a horizon of understanding between the Thai and foreign partakers. Altogether, the upcoming discussions demonstrated the methodological applicability of t...

Many researchers nowadays collect data through a mixed methods approach. Consequently, our world is exploding with data – text from interviews and FGDs transcripts, videos, social media and more. Making sense of it without the right research tools is like looking for a needle in a haystack. Qualitative data analysis is that process of bringing order, structure and meaning to the mass of collected data. If you are planning to conduct KIIs, IDIs or FGDs during your data collection, do participant observation or collect policy papers, press releases or internet data from online surveys, soon or later you will have volumes of data and field notes for analysis. This course aims to provide participants with the strategic understanding and applied skills in planning, conducting, and analyzing, reporting findings from qualitative research. At the end of the course, participants will be able to plan, conduct, and critically assess the quality of the qualitative data gathered during their data collection process. Participants will also learn how to use NVivo 12 in Qualitative Data Analysis. Course Objectives By the end of this program, participants should be able to:  Understand the fundamentals of qualitative research  Understand qualitative data collection and analysis methods  Set up a project in NVivo and explore the function of NVivo  Create, import and work with codes and nodes in NVivo  Undertake deductive and inductive qualitative data coding using NVivo  Manage all project materials conveniently in one project file.  Deliver quality outputs backed by a transparent discovery and analysis process  Justify decision making with sound findings and evidence-based recommendations  Revisit data easily, build up the big picture perspective  Write a qualitative research report

This essay discusses the religious experience of Srividya practices at Devipuram in Andhra Pradesh, South India, based on ethnographic studies conducted in 2014 and 2015. A summary of phenomena described by Amritanandanatha Saraswati in his memoirs situates the background. Interviews with three disciples of Amritananda probe their visionary experiences, practical methodologies and relationships with the Goddess. An inter-textual study of interviews, memoirs and narratives helps identify a theme of vision and embodiment—in particular, the aniconic graphic form of the Goddess, the Sriyantra, which is experienced as embodied within the practitioner.

I take as my starting point the premise that Western ‘moderns’ are not so different from people in so-called pre-industrial, small-scale societies and never have been (Latour, 1993; Josephson-Storm, 2017), and that in today’s world, to a greater or lesser extent, Western forms of education and globalisation mean that everyone is faced with the question of choosing between different sorts of cosmology (Taylor, 2004), or is at least aware that others might have a different view of the world. I also assume that, as Lévy-Bruhl (1975) accepted in his later writings, logical and mystical thinking co-exist in all societies and in every human-mind. Having said that, there is a disjunction between the popular appetite for the paranormal, personal experience of Psi phenomena, and religious and spiritual practices on the one hand, and a fairly extreme physicalist straight-jacket that manifests itself in the media, within academia and in academic publishing on the other. In the United Kingdom and other parts of the Western world new spaces and practices are being created that seek to legitimise forms of magical thinking. I am going to leave religion on one side and focus in particular on the spaces between science and magic in which personal experiences that cannot be accommodated by the current dominant medical and scientific models are expressed, necessitating new or expanded understandings of the way the world works. Anthropologists have made some cautious moves towards validating personal and interpersonal experience as a respectable research tool (Briggs, 1974; Jackson, 1996; Jakobsen, 1999; Turner and Bruner, 1986), and have described their own uncanny experiences in the field, whether from a perspective of doubt in the interpretations offered by their hosts (Favret-Saada, 1980; Louw, 2015), by internalising emic explanations (Stoller, 1987; Turner, 1992), or while struggling to make sense of the challenge these experiences can pose to one’s settled view of the world (Clifton, 1992; Jenkins, 2015). The potentially transformative effects of fieldwork in general and extraordinary experiences in particular have also found their way into academic texts (Goulet & Miller, 2007; Young & Goulet, 1994). Having gained at least a glimmer of a very different psychic world and range of relationships with human and non-human others in Cameroon, I was taken aback by some of the continuities I later discovered among alternative healers in the United Kingdom, particularly when discussing forms of psychic energy, possession and the fluidity of the Self. This raised questions concerning the role of personal experience and its cultural manifestations and codifications on the one hand, and the challenges of interpreting uncanny or unusual experiences in a largely secular, rationalist society on the other. Along with David Hufford (1982), Michael Winkelman, (2016), Gregory Shushan (2018) and others, I suspect that first hand and recounted experiences of ‘magical’ phenomena, particularly near death experiences, encounters with the deceased, mediumistic and shamanic experiences, out of body travel, Psi (clairvoyance, telepathy, pre-cognition, psychokinesis), sleep paralysis and spirit possession, have profoundly shaped the ways in which human beings in all times and places have formed their religious ideas and cosmological outlook. Taking the example of spirit possession, I explore some of the ways in which experiences that appear to be universal and ancient appear or reappear in Western society to be interpreted in ways that seek a sometimes uneasy accommodation with normative medical, scientific (and religious) models of reality. Ethnographic enquiry is based on a conference organised by the Spirit Release Forum (SRF) in London (Bowie, 2017), and some of the wider work of those involved in this event. Motivations for involvement in the work of the SRF and similar bodies vary, but simple curiosity and a research agenda (Haraldsson, 2012) seems to play less of a role than direct experience of the intrusion of spirits into an existing clinical practice, which then leads clinicians new and unorthodox directions (Fiore, 1995; Zinser, 2010). In some cases a first-hand haunting or possession experience leads those affected to search for an explanation and relief or release from an unwanted and disturbing intrusion. Engagement in a world of spirits is not seen as an alternative to or escape from religion, science, or the ‘ordinary’ world, but as a result of ghostly or spirit-related experiences the world as it was has often slipped from view. Rationalist explanations for extraordinary and often frightening and life-changing encounters with spirits cannot be wished away and, as Jeanne Favret-Saada’s Normandy peasant farmers informed her, the Church can generally only provide a small, and not very powerful means of combatting the power of witchcraft and other psychic phenomena (1980). The medical profession may well pronounce the…

In this paper, we argue for a view of analysis in multimodal ethnography as an embodied practice in which metaphors play a key role. We illustrate this claim through in-depth analysis of our own multimodal ethnographic experiences on an international study looking at the relationship between childhood and public life with children in middle childhood. Our analysis focuses on the experiences and emergent metaphors that shaped our practice during the first 18 months of fieldwork. During this time children's play became central in our understanding of children's communicative practices and their engagement with what moves and matters for them; play was also instructive in our own formation as multimodal ethnographers. We provide examples of the ways in which children recruited us into their play, the ways in which play taught us about what matters to children, and finally, how we took play into our own analytical practices.

This Introduction presents the main arguments debated in this Special Issue upon the construction of ethnographic knowledge in researching among participants of religious and spiritual groups through the lenses of bodily experience, addressing the empirical, ethical, epistemological, relational, political and analytical implications of this significant aspect of fieldwork. We ask specifically how does the ethnographer's experience of researching among these groups inform the production of ethnographic knowledge? In which way does it redefine our analytical categories, and the way we approach the experiences of participants in these groups? Up to which extent do our interlocutors expect us to know about their experiences and practices? When it comes to religious and spiritual experience these questions seem to enter an insidious territory challenging established categories, such as ‘knowledge’ and ‘belief’, ‘body’, ‘self’ and ‘personhood’, ‘health’ and ‘illness’; categories which...

This thesis presents the findings of an ethnographic study of the social worlds of racist hate crime victims and their caseworkers. The fieldwork involved participant observation and 25 interviews with victims and caseworkers at a charity that supports victims of racist hate crime, based in an ethnically diverse UK city. The aim of the research was to explore victims’ perceptions and experiences of racist hate crime in light of the victim-centred definition of ‘hate crime’ adopted by the criminal justice system in England and Wales. This research contributes to a gap in our understanding of who is victimized and how, with what impact, and why they believe they have been victims of racist hate crime. The literature review sets the foundations for the thesis, arguing that empirical research is required to understand victims’ perceptions of racist hate crimes at the micro-level and the process of victimization as it extends to claiming and negotiating hate crime victim status with, for...

Recently, much has been written in the mass media about the novel and film Fifty Shades of Grey. It was widely portrayed as an example of BDSM (a common abbreviation for the terms bondage, discipline, dominance, submissivity, sadism and masochism) subculture and used as a symbol of sadomasochistic identity. But is this public view based on the self image of BDSM subcultural members or is it a figment of the imagination of writers and journalists? This article presents the voice of BDSM activists, who are silenced and excluded from the public debate. Using a virtual ethnographic method, we analyse the BDSM blogosphere as a platform for subcultural expressions of opinion. We combine this with a documentary analysis. In doing so, we examine how BDSM subculture members perceive themselves in contrast to the mainstream view of them pictured in the book Fifty Shades of Grey. This article investigates to what extent the subcultural conception of BDSM corresponds to the book's depiction...

To avoid simplification, a methodological process that contextualizes decisions made in qualitative design must exist. Employing Critical Race Theory's counterstorytelling, I examine how qualitative research void of personal contextualization that informs design, renders simple designs. Since counterstorytelling reveals a nuanced understanding of racism, it becomes an applicable tool that informs racially just research design; thus, counterstorytelling results in complexification, a process rendering research designs more sophisticated. I propose that too much personal distance between researcher and research ultimately masks White hegemonic designs while marginalizing designs brought forth by the contextualization of researchers of color. This paper humbly offers a step-by-step process of how I, a researcher of color, operationalized my counterstories to inform my research design and how it impacted the data derived from the study at large. 1 Cheryl E. Matias is an assistant professor of Urban Community Teacher Education at University of Colorado Denver and a former teacher in Los Angeles and New York. Her research interests are critical race theory/pedagogy, critical whiteness studies, critical pedagogy, and colored feminism (i.e., Asian American, Chicana, and Black feminist thought). She also devotes time to motherscholarship. This study was taken from her dissertation project from UCLA where she earned her doctorate degree.

In 1983, the artist Daniel Spoerri created "Lunch on the Grass", a work designed to be excavated decades later. between archeology and contemporary art ... En 1983, le plasticien Daniel Spoerri crée "Le déjeuner sous l'herbe", une oeuvre conçue pour être fouillée quelques décennies plus tard entre archéologie et art contemporain...

The achievement of topical relevance to the parties of the research is a common aim in qualitative approaches in the social sciences, and ethnomethodology is no exception. Harold Garfinkel sought to realise this aim by introducing the notion of hybridity, with which he attempted to merge the topic of ethnomethodological studies with the investigative topic treated by members in the field. While he is known to have set a high standard for researchers, particularly in terms of the unique adequacy requirement, there are cases of hybridisation of studies that provided practical value to the practitioners, indicating that they were of topical relevance to them. Thus, while ethnomethodological principles have been mostly discussed in methodological arguments for producing adequate descriptions, this paper explores the principles in the context of hybridisation of studies in practice. First, the paper examines Garfinkel's arguments on hybrid studies of work as a radical restatement of principles of ethnomethodological studies; second, it examines a case of hybridisation of a hybrid study of emergency control to show the distinctiveness of his solution to the issue of topical relevance to the parties. The examination demonstrates how hybridisation of studies with the specific audience/reader's corpus of knowledge is carried out within the constraints of the study, within which the presentation is embedded. It also demonstrates how the hybridity of hybrid studies achieved through collaboration between ethnomethodology and emergency control is treated as the basis of its hybridisation with management, including both demonstrations of descriptions of work and suggestions made by the researcher. These demonstrations will reveal how policies of ethnomethodological studies are critical to the hybridisation of hybrid studies.

Introduction all cultures reckon time as a physical and social reality. anthropologists have been engaged studying time since the initial ethnographic studies (for instance, evans-pritchard 1940). time-reckoning is an important aspect of social order and gives a ...

Several Native American communities assert traditional ties to Yosemite Valley, and special connections to the exceptional landmarks and natural resources of Yosemite National Park. However, tribal claims relating to this highly visible park with its many competing constituencies—such as tribal assertions of traditional ties to particular landscapes or requests for access to certain plant gathering areas—often require supporting documentation from the written record. Addressing this need, academic researchers, the National Park Service and park-associated tribes collaborated in a multi-year effort to assemble a comprehensive ethnographic database containing most available written accounts of Native American land and resource use in Yosemite National Park. To date, the database includes over 13,000 searchable and georeferenced entries from historical accounts, archived ethnographic notebooks, tribal oral history transcripts and more. The Yosemite National Park Ethnographic Database r...

Parallel to the interest in Roma at the social and political level, Antiziganism has rapidly gained the interest of social sciences since 2000. A copious literature has contributed to decisive breakthroughs in defining the concept and identifying its roots in the history of Europe. However, the debate has mostly developed with “Antiziganism” in singular declension, with the frequent merging together of cases originating in different contexts. After a speedy evolution, theorization shows signs of entering conceptualization redundancy. This thematic section wishes to move beyond the currently prevailing top-down reflection on Antiziganism. It offers the results of public anthropology and interdisciplinary research-actions, car ried on in local contexts, in spaces of interaction between the Roma and the non-Roma, and by ethnographers intervening to promote a change. Ethnography of  “ Antiziganisms ” and of the practices which counteract them offer opportunities for revealing the link b...

As we experience and manipulate time—be it as boredom or impatience—it becomes an object: something materialized and social, something that affects perception, or something that may motivate reconsideration and change. The editors and contributors to this important new book, Ethnographies of Youth and Temporality, have provided a diverse collection of ethnographic studies and theoretical explorations of youth experiencing time in a variety of contemporary socio-cultural settings. The essays in this volume focus on time as an external and often troubling factor in young people’s lives, and show how emotional unrest and violence but also creativity and hope are responses to troubling times. The chapters discuss notions of time and its “objectification” in diverse locales including the Georgian Republic, Brazil, Denmark, and Uganda. Based on long-term ethnographic fieldwork, the essays in Ethnographies of Youth and Temporality use youth as a prism to understand time and its subjective ...

Parallel to the interest in Roma at the social and political level, Antiziganism has rapidly gained the interest of social sciences since 2000. A copious literature has contributed to decisive breakthroughs in defining the concept and identifying its roots in the history of Europe. However, the debate has mostly developed with “Antiziganism” in singular declension, with the frequent merging together of cases originating in different contexts. After a speedy evolution, theorization shows signs of entering conceptualization redundancy. This thematic section wishes to move beyond the currently prevailing top-down reflection on Antiziganism. It offers the results of public anthropology and interdisciplinary research-actions, car ried on in local contexts, in spaces of interaction between the Roma and the non-Roma, and by ethnographers intervening to promote a change. Ethnography of  “ Antiziganisms ” and of the practices which counteract them offer opportunities for revealing the link b...