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This is an autoethnographic note on conducting fieldwork with the purpose of documenting; first, outside academia––doing documentary photography; and second doing ethnography and autoethnography within academia. It explores different ways to conduct fieldwork (alone or in groups, ethnographically or autoethnographically) and different traditional and innovative ideas about how the "field" was interpreted commonsensically in the past and could be interpreted now, using the analytical dimension of the hybrid field. It is written both autoethnographically and creatively and includes a short methodological "novel." The research note concludes with a reflection on a particular field-work experience, tackling its limitation and imagining different ways to perform it. [ABSTRACT FROM AUTHOR]

The ontological turn (OT) is a loose cluster of theoretical approaches within cultural anthropology that advocates a synthetic, overarching way forward for ethnographically oriented cultural anthropology. We argue that in order to contribute substantively to ethnobiology the OT needs to distance itself from a long-standing tradition of thinking within ethnography that assumes some kind of fundamental divide between the natural and the social sciences. This distancing seems especially unlikely in light of the meta-anthropological nature of the OT as primarily a perspective on ethnographic methodology. Instead, we advocate for naturalistic theoretical alternatives for thinking about human sociality, where philosophical innovation develops in concert with ongoing empirical work across the biological, cognitive, and social sciences. We illustrate this perspective by drawing on two naturalistic accounts likely to prove more fruitful for ethnobiological practice, namely, trans-genera models of sociality and progenerative views of kinship. [ABSTRACT FROM AUTHOR]

Tackling aversions to theory in the social sciences and humanities, this piece unpacks the bad faiths and myopic commentary directed at non-positivist and conceptually driven texts. Drawing on critiques and defenses mounted in the 1980s, 1990s, and the present—alongside exchanges inside and outside the classroom—it mounts an unapologetic defense of theory centering the skillful labors that allow us to compare, argue, distill, critique, abandon, rework, and interpret phenomena. Zeroing in on the empirical and theoretical moves always at play in ethnography, it argues on behalf of the value of allowing lines of thought to carry us obliquely along as much as explicate things. Some closing injunctions around foregrounding what is exciting and nourishing about theory and the pleasures and possibilities of adopting an experimental ethos toward it are put forward. [ABSTRACT FROM AUTHOR]

This article explores what air means and entails in penal settings and examines how carcerality attaches itself to air. With inspiration from social science approaches to the study of air, I propose that the lived experience of prison air can be fruitfully analyzed through the notions of breath, smell, and wind. This point is explored through two incidents about prison air drawn from ethnographic fieldwork in Myanmar. Together they illustrate a shift in Myanmar penality from a martial logic of destroying the enemy towards an internationally infused rationality of control and care. The first is a tale of an imprisoned engineer's subversive effort to improve the air quality in prisons; the second, the design and building of tuberculosis wards in prisons that aim to bring prison air in line with international standards. The analysis of these incidents broadens the analytical sensorium of prison air by drawing attention to, on the one hand, a basic empirical and affective sensing of air, recognising air as a scarce and coveted resource that prison actors' appropriate to survive. On the other hand, attention is drawn to the possibility of sensing with air, whereby the discourses, technologies, rules, and practices of air can be utilized as entry points for the analysis of prison governance and the transitional dynamics of penality. [ABSTRACT FROM AUTHOR]

Howard Becker's practice of description has been debated, critiqued and reclaimed in a range of fields including sociology, anthropology, cultural studies, Science & Technology Studies, critical drug studies and more recently Heather Love's (2015) appraisal of deviance studies. Much of this debate concerns the uses of social research methods and their political effects. Taking up these issues with the construction of social scientific knowledge in Becker's work, this article returns to the methodological problem of description in Becker's research on drug use. Focusing on the legacy of Becker's empirical studies of deviance and the critiques of his research methods, it addresses the problem of description in the research process. In reviewing the methodological relevance of Becker's problem of description as a tool for thinking sociologically, the paper evaluates the contribution of descriptive methods for contemporary sociology and knowledge production. In so doing, it demonstrates how description is transformative of objects, problems and disciplinary practices. [ABSTRACT FROM AUTHOR]

Autoethnography is a research methodology that employs conscious becoming as a strategy for producing academic knowledge. As it grows in popularity across disciplines in the social sciences and humanities, should those who employ the methodology start thinking through the consequences of such becoming for the person engaging in it? This essay draws from the author's long-term work on street style bloggers to argue that autoethnography is a practice with risks both practical and existential, and it suggests that social scientific training should begin to take into consideration the kinds of people ethnographers have to become in order to do their work. [ABSTRACT FROM AUTHOR]

Social work assessments, and in turn clinical judgment and intervention practices, are increasingly framed by standardised tools and technologies that are digitised. These tools and technologies mediate social workers' relationships with services users, while also privileging, and in turn reiterating, particular identities and particular forms of knowledge. In this article, I am interested in how standardised tools and technologies, like computers, operate to mediate the relationship between social workers and services users. I work with an autoethnographic narrative in order to examine standardised social work practice. Methodologically, autoethnography rests within a reflexive frame of qualitative research, allowing us to excavate our experiences in order to understand how our lives are ordered and knowledge is socially constitutive. In mining this narrative, I am interested in the body, and in particular, the corporeal dimension of standardised practices. I historically locate these practices, and use the work of Michel de Certeau and Michel Foucault to examine how tools and technologies function in relation to the body, even when there is no direct physical, bodily contact. Ultimately I argue that there is a scientific discourse underpinning current clinical practice and I use the framings of Donna Haraway to understand the implications of this for social workers. [ABSTRACT FROM AUTHOR]

This article reflects on issues arising from attempts to treat behaviour as an object of scientific and social scientific study. It examines what happens when behaviour is taken as a thing, an object of concern, modification and enquiry. At the heart of the notion of behaviour, this article argues, lies a fundamental ambiguity. The concept's power, but also its elusiveness, lies in its ability to tack back and forth between two visions: on the one hand behaviour as materialized, objectified action, regular, repetitive and rule-bound, and on the other behaviour as a placeholder, a word to index something we do not yet know or understand. Those are two ways of being a 'thing'. [ABSTRACT FROM AUTHOR]

New protocols for scientific integrity and data management issued by universities, journals, and transnational social science funding agencies are often modelled on medical or psychological research, and do not take account of the specific characteristics of the processes of ethnographic research. These guidelines provide ethnographers with some of the most basic principles of doing such research. They show that the primary response of ethnographers to requests to share research materials with third parties should be to remain aware of the fact that these research materials have been co-produced with their research participants; that the collaborative ethnographic research process resists turning these materials into commodified, impersonal 'data' that can be owned and shared publicly; and that therefore the primary response of ethnographers should be to retain custody of research materials. [ABSTRACT FROM AUTHOR]

Van Gennep’s research interests were located in the region where the fields of folklore, anthropology, sociology, and religion overlapped. His Rites de passage reflected a broad approach to ritual and social life that took into account the natural environment, biology, and history. This article scans his interests and emphases in relation to the American school of cultural anthropology that developed in the twentieth century. It assesses parallels and differences, and points to areas deserving further clarification such as Van Gennep’s understanding of language. [ABSTRACT FROM AUTHOR]

The 'reflexive turn' transcended disciplinary boundaries within the social sciences. Feminist scholars in particular have taken up its core concerns, establishing a wide-ranging literature on reflexivity in feminist theory and practice. In this paper, I contribute to this scholarship by deconstructing the 'story' of my own research as a white, genderqueer, masculine-presenting researcher in Ghana. This deconstruction is based on thirteen months of field research exploring LGBT activism in the capital city of Accra. Using a series of ethnographic vignettes, I examine questions of queer subjectivity, embodiment and self/Other dynamics in the research encounter. Specifically, I interrogate what a reflexive concern for power relations means when researchers share moments of commonality and difference with research participants, here in relation to axes of gender, sexuality, race and class. Finally, I explore the challenge of theorising resistance in light of feminist postcolonial critiques of the politics of representation. I conclude that it is only by locating these tensions and dissonances in the foreground of our inquiries that reflexivity becomes meaningful as a way of rendering knowledge production more accountable and transparent, of practising feminist solidarity, and of excavating our own queer research journeys. [ABSTRACT FROM AUTHOR]

Advanced consensus analyses are made available with the cultural consensus theory (CCT) framework, which is a model-based methodology used to closely derive the consensus knowledge of a group or population (e.g., a culture). The relevant data are their questionnaire responses about a subject domain. CCT has been established as a main methodology for ethnographic studies in social and cultural anthropology, and it has also been incorporated into other areas of the social and behavioral sciences as an effective information-pooling methodology. Recently, there are major advances in CCT, including (a) the multicultural extension, which can detect latent subgroups of a population, each with their own consensus answers to the questionnaire items; (b) the development of new models for several questionnaire designs, true/false, ordered category (Likert) scales, and continuous scales; (c) the estimation of important parameters that affect the response process; and (d) the development of Bayesian hierarchical inference for these CCT models. The joint analysis of these features positions such CCT approaches as some of the most advanced consensus analysis methods currently available. That is, they jointly (and hierarchically) estimate the consensus answers to the questionnaire items, the degree of knowledge (cultural competence) of each individual, the response biases of each individual, the difficulty (cultural salience) of each questionnaire item, and the subcultural group of the individual. In this article, we provide an overview of these major advancements in CCT, and we introduce CCTpack, which is currently the only software package available that handles all these extensions, especially (a) and (b). [ABSTRACT FROM AUTHOR]

This article's concern is epistemological in that it seeks understanding of the nature of ethnographic knowledge production. Its background assumption is that decolonization of anthropology requires decolonization of anthropological epistemology. The article argues that anthropology is not so much a study of the ‘Other’, but an effort to acquire knowledge by translating across some sort of socio-historically established difference. Anthropologists do not acquire knowledge necessarily by translating between modern, Western European, and non-modern, ‘Other’ conceptual arrangements. Instead, the anthropological production of knowledge requires an effort to figure out the relevant differences and similarities between an anthropologist, their interlocutors, and their audiences, as well as a translation across these differences and similarities. In order to demonstrate this point, the article focuses on 19th- and 20th-century ethnographic discussions of rural joint families called zadruga in the Balkans. Through a critical reading of two works on zadruga, it demonstrates that anthropologists in the Balkans were epistemologically eclectic, in that they could make use of strategies of both ‘anthropology abroad’ and ‘auto-anthropology’, or combine and reverse them. While this instance of epistemological eclecticism is the result of widespread uncertainties concerning the status of the ‘modern’ and the ‘non-modern’ as organizational categories in the Balkans, it has direct implications for the production of anthropological knowledge generally. [ABSTRACT FROM AUTHOR]

This article introduces the reader to the work of Australian verbatim playwright Alana Valentine and examines the ways she raises the issue of veracity or truthfulness in her 2016 verbatim play Ladies Day. The article begins with a brief description of verbatim theater and the importance of veracity in verbatim theater and research-informed theater. It then moves to an analysis of the way Valentine takes up issues of veracity in Ladies Day. The article concludes with a discussion of the implications Valentine’s work has for research-informed theater practitioners in the social sciences. [ABSTRACT FROM AUTHOR]

Professor Akiwowo propounded the Asuwada Theory of Sociation in the 1980s as a contextual episteme to explain African social experience. The theory particularly attempts an indigenous postulation to social interactions among Africans in general and the Yoruba in particular. Its concepts attempt to emphasise contextual values of social beings who would contribute to social survival and community integration and development. This theory postulates that among Africans in general and the Yoruba in particular, the need to associate or co-exist by internalising and rightly exhibiting socially approved values of community survival and development, is integral to local social structure, as failure to co-exist potentially endangers the community. A deviant who defaults in sociating values is deemed a bad person (omoburuku), while the one who sociates is the good person (omoluabi). This theoretical postulation contrasts western social science theories (especially sociological Structuralist (macro) and Social Action (micro) theories), which rather emphasise rationality and individualism (at varied levels depending on the theory). Western social science ethnocentrically depicts African communal and kin ways of life as primitive and antithetical to development. Western social science theories have remained dominant and hegemonic over the years while Akiwowo’s theory is largely unpopular even in Nigerian social science curricula in spite of its potential for providing contextual interpretations for indigenous ways of life that are still very much extant despite dominant western modernity. This article examines the Asuwada Theory within the context of globalised social sciences and the complicated and multifaceted glocal challenges confronting the adoption of the Akiwowo’s epistemic intervention. [ABSTRACT FROM AUTHOR]

This contribution explores autoethnography as a strongly reflexive approach to qualitative research and its reception in German-speaking sociology and cultural anthropology. Over recent years, our academic communities have developed an increased interest in autoethnography, although many reactions range from critical to hostile: It is accused of solipsism, narcissism, lack of arguments and theory, affective immediacy, non-criticizability, endorsement of neoliberal politics, a threat to disciplinary identity, and a strategic mistake in the fight for appreciation of qualitative research. We discuss each point of criticism and translate our insights into more general considerations on strong reflexivity in German-speaking cultural and social sciences. [ABSTRACT FROM AUTHOR]

In this article, I describe the racial order of America in the post–Civil Rights era. First, I discuss what racism is all about and emphasize the centrality of conceiving the phenomenon in a structural way. Second, I argue that the “new racism,” or the set of mostly subtle, institutional, and seemingly nonracial mechanisms and practices that comprise the racial regime of “post-racial” America, has all but replaced the old Jim Crow order. Third, I describe the racial ideology of color-blind racism and its component parts (i.e., frames, style, and racial stories) and contend that, like the racial order, this new ideology is slippery and has a “beyond race” character. Fourth, I explain that the Obama moment is part of the new racism, color-blind period and justify my claim empirically. I conclude this essay pondering if people of color will wake up and realize that the new, more “civil” way of maintaining and justifying racial things is a more formidable way of maintaining racial domination. [ABSTRACT FROM AUTHOR]

In this article, we sketch the field of qualitative video-analysis and locate videography within this. Instead of presenting the methods of videography formally, we illustrate the application of this method in a particular field: Marian apparitions occurring in a German town in 1999, captured live on video. The presentation of the method in this paper follows a general methodological structure. (1) We first outline the ethnographic context of the setting in which the video-recordings were made. This context includes actors, religious associations, and locations as well as some aspects of the apparitional events’ historical genesis. (2) We then turn to look at the performance of the Marian vision as recorded in the video. By applying sequential analysis, we roughly identify a temporal order to the event, which exhibits an interesting deviation from earlier forms of apparitions due to the way it takes a subjectively “spiritual” form. This finding leads us to finally (3) address the role of the subjective perspective that, as we argue, is a further essential dimension of videography. It is on this level that we are made aware of the relevance of the life-world as a methodological background for the kind of interpretive social science that takes the actor’s perspective into account. [ABSTRACT FROM AUTHOR]

This article outlines the project of a ‘monadic ethnography’ based on Gabriel Tarde’s monadology. Tarde’s key contention is that ‘everything is a society’, i.e. that the world is made up of composite and relational entities of infinitesimal complexity called monads. These assemblages of heterogeneous elements engaged in relations of mutual possession constitute the object of study of ‘monadic ethnography’. Their analysis, in turn, has a series of methodological and formal implications, including a transformation of concepts of scale, spatiality and temporality and the need to find representational strategies suitable for conveying the monads’ dynamic qualities. A fieldwork example which discusses the making of a car part in a small workshop based in the Can Ricart factory in Barcelona is provided. Throughout the article, the idea of ‘monadic ethnography’ is discussed in relation to the recent rediscovery of Tarde’s work, the work of Bruno Latour and Gilles Deleuze, and the so-called ‘ontological turn’ in the social sciences. [ABSTRACT FROM AUTHOR]

Research relationships in the social sciences are becoming increasingly codified through formal procedures set by ethics committees. This article addresses the virtues of improvisation based on two fieldwork experiences in countries where ethics protocols are not institutionalized and are left to the judgement of researchers. The first involves the Turkish minority in Greece, with research conducted in Greece, Turkey and Germany, and the second involves Sri Lankan Tamil migration studied in France and Ontario. Based on a comparison of their respective approaches to two identity-based movements, the authors show how they were able to undertake an ethnographic revisit of these topics and highlight their political dimensions. [ABSTRACT FROM AUTHOR]

How can an elusive phenomenon such as human trafficking be studied anthropologically? Recent anthropological research has problematized and destabilized bound territory and sitedness. UN agencies, governments, and NGOs attempt to combat trafficking in persons, but find it hard to pinpoint traffickers and their victims for programmatic purposes. Similar to anthropology’s relativization of site, displaced locality is central to the anti-trafficking discourse. In this essay, I reflect upon my own research on the social worlds of trafficking and anti-trafficking along the Lao-Thai border and show how a ‘tandem ethnography’ allows a methodological oscillation between the policy domain of anti-trafficking and the social world of mobility, sex commerce and the recruitment within it. Rather than giving away the importance of physical locality, I argue for the importance of strategic positioning within an ethnography of the mobile. As such, the old anthropological principle of comparisons must be brought into the field. [ABSTRACT FROM PUBLISHER]

Transnational mobility has become a ubiquitous phenomenon. Yet it is inherently transient and unstable. How then can we analyse it ethnographically? This special issue presents a number of methodological experiments that explore the interfaces between individuals’ migratory experiences that are always context specific and can never be fixed, and institutional, structural and historical forces that are themselves constantly changing. The articles respectively explore ‘multi-scalar’, ‘tandem’, ‘multi-media’, ‘centripetal’, and ‘lateral’ ethnographies as new modes of field research, writing, and analysis. [ABSTRACT FROM PUBLISHER]

‘Multi-sited ethnography’ is now a common method for anthropological studies on migration. But how multi-sited is multi-sited enough? Don’t we have to stand somewhere in order to confront problems and engage with changes? Based on my research experiences on migration in and from China since the early 1990s, this article explores ‘multi-scalar ethnography’ as a method of fieldwork, analysis, and writing. Multi-scalar ethnography delineates how movements are constituted at different scales (smooth flows at one level can be disruptions or encapsulations at another), how migrants’ scale-making projects intersect with states’ scale management, and how we can locate multiple sites analytically. In doing so, multi-scalar ethnography enables an explanation of why some mobility is more consequential than others, and identifies strategic sites where critical engagement can be grounded. [ABSTRACT FROM PUBLISHER]

Doctoral students and faculty members sometimes face unexpected barriers when engaging in qualitative research that can impede career advancement. In part, this can be because qualitative methodologies often conflict with objectivist epistemological assumptions that are deeply embedded in university cultures. Since ontology, epistemology, methodology, and methods are related, it is imperative for qualitative researchers to understand these differences and recognize the resulting tensions. Furthermore, when conducting qualitative research it is critical to design studies in which the epistemology, methodology, and methods are logically integrated for the best quality work. In this article, I seek to make transparent the link between everyday problems that arise (in dissertation defenses, funding and Institutional Review Board applications, peer review, tenure and promotion, etc.) and the underlying epistemological and methodological issues that produce them. I seek to educate beginning qualitative researchers about the importance of this integration in their own work and to arm them with some diagnostic skills. In doing so they will be better prepared to successfully negotiate the politics of science, the politics of evidence, and the politics of methods within their home institutions. [ABSTRACT FROM AUTHOR]

Based on three years of ethnographic fieldwork conducted in an agency that provides services to formerly incarcerated individuals, it is argued that the ways that formerly incarcerated men come to embody the interpersonal violence that structures the carceral habitus complicate the reintegration process. There is a dissociation between the embodied strategies and responses and the world which the formerly incarcerated person is attempting to navigate. Elements of the carceral habitus that are related to interpersonal violence are detailed along with the ways that the carceral habitus impacts the process of reintegration. [ABSTRACT FROM AUTHOR]

My professional life has been built on taking a position of apostasy, or the rejection of belief, toward many if not all of the major articles of faith within the fields of literacy studies, teacher education, and instructional technology. I justified my stance and my research practices through my reading of Pierre Bourdieu’s analysis of the relation between belief and practice, and was successful for many years in getting published in top academic journals. My disbelief was shaken, however, after a trip to a university in Morocco and subsequent efforts to bring students in the US and myself into direct exchange with Arab/Islamic culture. These experiences provide the basis for re-examining the efficacy of apostasy as an epistemological stance, and through the critique of Jacques Rancière speak to the power of intimacy, empathy, and redefined forms of believing and belonging as paths of insight into one’s own and others’ cultures. [ABSTRACT FROM AUTHOR]

The social sciences face a set of complex challenges in an era of intensifying global connections that seem to undermine their constitutive object. Cultures, nations and even societies are not what they used to be, and the ‘methodological nationalism’ that once qualified the social sciences is no longer self-evident. One of the manifest perforations of local communities comes with the experience of dramatic climate change. Based on fieldwork in northwest Greenland, this article addresses the question of scaling through discussions of conversations, connections and concerns surfacing in the field, yet vastly transcending the local. This enables a new understanding of the inherent complexity of scaling and of the field itself as a plastic space, where the fieldworker’s attention may stretch and bend according to situation and perspective. [ABSTRACT FROM AUTHOR]

The “ontological turn” is a recent movement within cultural anthropology. Its proponents want to move beyond a representationalist framework, where cultures are treated as systems of belief (concepts, etc.) that provide different perspectives on a single world. Authors who write in this vein move from talk of many cultures to many “worlds,” thus appearing to affirm a form of relativism. We argue that, unlike earlier forms of relativism, the ontological turn in anthropology is not only immune to the arguments of Donald Davidson’s “The Very Idea of a Conceptual Scheme,” but it affirms and develops the antirepresentationalist position of Davidson’s subsequent essays. [ABSTRACT FROM AUTHOR]

Though ubiquitous, Likert scaling’s traditional mode of analysis is often unable to uncover all of the valid information in a data set. Here, the authors discuss a solution to this problem based on methodology developed by quantum physicists: the state multipole method. The authors demonstrate the relative ease and value of this method by examining college students’ endorsement of one possible cause of prejudice: segregation. Though the mean level of students’ endorsement did not differ among ethnic groups, an examination of state multipoles showed that African Americans had a level of polarization in their endorsement that was not reflected by Hispanics or European Americans. This result could not have been obtained with the traditional approach and demonstrates the new method’s utility for social science research. [ABSTRACT FROM AUTHOR]

Drawing on theoretical work within ethnography and poststructuralism, this article discusses a conceptualization of autoethnography as assemblage. The concept of assemblage includes but goes beyond the literal bringing together of a range of heterogeneous elements in different modalities to offer different perspectives on a phenomenon. It challenges and displaces boundaries between the individual and the social through a focus on practice, which offers a new ontology of the social. These ideas are illustrated through excerpts from an autoethnographic study of an occupational therapist working with young people in a Sydney children's hospital in the mid-1980s. The article makes visible a material, relational, and affective landscape of remembered practice. Through successive displacements of the self as the primary site of experience and meaning, we seek to contribute new understandings about the potential for autoethnography to engage with professional practice as a space of multiplicity. [ABSTRACT FROM AUTHOR]

The author offers a reflexive recount of an ethnography conducted at a tourist heritage site. Inspired by critical writings on the aesthetics of (social) scientific practices and texts, the author examines ethnographic practices that take place in the conjoined coercive contexts of tourism and national commemoration. A number of affinities between ethnographic, touristic, and commemoration practices are highlighted, and so are the epistemologies on which they rest and types of knowledge(s) that they help produce. These affinities include the role of authenticity and unmediated encounters, collecting and documenting practices, and lastly practices involved in presentation of artifacts (data vs. souvenirs). The narrative account/recount that the author offers involves visual images, and an examination of the technologies that produce and process them. These present the centrality if visuality in both contexts of tourism (photography, gaze, seeing) and contemporary ethnographic practices and the ways that visual images tell and conceal stories concerning the production of knowledge in social science research. [ABSTRACT FROM AUTHOR]

We chronicle the early history of organizational research in which ethnography was an important methodological tool used to study workers' experiences. Early applied psychologists and management researchers were conversant with leading ethnographies and cited their work, occasionally even doing ethnography themselves. Although there is currently a vibrant niche of organizational researchers who use ethnography, the vast majority of organizational researchers have relied less on workplace ethnographies, citing them infrequently. We outline benefits of ethnography and explain reasons why organizational researchers should reconnect with the spirit of ethnography, even if practical constraints keep them from conducting ethnographical work themselves. In addition, we provide a list of recommended workplace ethnographies that have been cited most frequently by organizational researchers. [ABSTRACT FROM AUTHOR]

This paper dives into the messy work of writing (our) sexualities into our qualitative research. We suggest that even though queering research methods opens up new ways of conducting research and sharing a queer identity with research participants there are some limitations to both notions. One such limitation is that queer identities and practices are not synonymous, and that what may be queer to the participant might be considered "unqueer" by the researcher. Autoethnography, therefore, becomes one method in which to facilitate a queer research project given the spectrum of identities and practices. We draw on examples from our graduate research projects to illustrate the curious tension that exists among queerness, race, identity and education within social science inquiry. [ABSTRACT FROM AUTHOR]

The Greek roots for the word symbol are sým (thrown) and bolon (together). In the recent idealized and abstract turn of the social sciences towards 'discourse', it has been forgotten how in their production meanings carried by symbols are precisely thrown together with material, social, and interactive circumstances. Urban ethnographers are well equipped to see the signifier not as 'free-floating' but as always engaged - through its intransigent opacities as well as its transparent relevancies - in socially situated context and social action as it finds its signified. Utilizing examples from my own ethnographic work, this article presents an urban and class-specific view of how symbols are thrown together with the circumstances of material want, social pressure, and ideological abjection suffered by young people at the bottom of social space in deprived urban areas. The struggle for survival here produces cultural forms and meanings which are no less creative and complex than the recognized formal creations of 'art' but are formed in quite different ways under pressure and compression, rather than in 'choice' and 'freedom'. [ABSTRACT FROM AUTHOR]

Traditional theories of culture and socialization in the social and behavioral sciences have concentrated on how attitudes and values come to be "internalized" and thus shared by members of a collectivity. The emergence of practice theory challenges the classical theory of socialization and acculturation by shifting the focus of analysis away from explicit symbolic representations and towards tacit,motor-schematic procedures. In this paper I argue that even as they reject the traditional object of older socialization-based accounts, most practice theorists continue to operate with the same outmoded theory of socialization and acculturation inherited from classical sociology. I useWacquant's (2004) "carnal ethnography" of becoming a boxer to outline an alternative approach--grounded in recent research in cognitive neuroscience--which provides a more adequate explanation of how practices come to be acquired and transmitted from person to person. [ABSTRACT FROM AUTHOR]

Laboratory ethnographies have provided valuable insights in the workings of contemporary science and technology and about facts in the making. Nearly all these ethnographic studies have been conducted at nonprofit research institutes. In this article, the authors argue that it is time for science and technology studies (STS) ethnography to direct its gaze toward for-profit knowledge production sites. The authors do so, based on a long-standing recognition that nonprofit academic laboratories do not have a monopoly on knowledge construction. First, they historicize STS' focus on public knowledge production, distinguishing between two roles for STS. Second, they argue that relationships between industry and society have changed, resulting in increasing corporate transparency. Third, they argue that this change enables STS ethnography to enter corporations and corporate laboratories. The authors conclude by proposing a research agenda for the social study of corporate science. [ABSTRACT FROM AUTHOR]

Problems of data reliability and validity continue to plague the social and behavioral sciences. Enhanced reliability of quantitative data has been achieved by such means as greater attention to instrument construction and testing, improvements in survey technology and sampling of targeted populations, and careful operationalization of theoretical ideas. The integrity of much quantitative research is compromised, however, when quantitative measures lack validity, especially when properties of groups and other collectivities are measured by responses obtained from individuals. Ethnographic and other forms of observational data offer important correctives to this problem. We illustrate the interplay of quantitative and qualitative research methods by examining studies extending ideas from Elijah Anderson's Code of the Street to 'neighborhood codes of violence', the violence-avoiding function of street codes, and special problems of evaluation research as they apply to programs designed to control street gangs. [ABSTRACT FROM AUTHOR]

In the 20th century Indian sociology grew from the enterprise of a small elite group to a respectable size and visible voice in global sociology. It bears the potential to reconnect the sociological discourse with the classical 'big' questions that haunted sociology for an entire century. But for shaping the global agenda of sociology, this essay argues, the sociological discourse in India first had to deconstruct its alter ego. Overcoming the reception of western sociology as a monolithic construct will remove an intellectual obstacle. This leitmotiv is discussed by reflecting on three recent books, by Yogesh Atal, T. K. Oommen and Yogendra Singh, which analyse the development of Indian sociology as a 'locus of struggles' (Bourdieu): Where did it come from? How does it operate? Where will it go? While tracing its evolution and interaction with western sociological discourse, the essay first discusses the introduction of social sciences to India as a colonial heritage that implanted empiricist 'outsider' studies of 'native' cultures, and identifies the reception of the American siblings of structural-functionalism and empiricism that dominated western sociology in the 1960s. Both intellectual encounters provoked the traditionalist call for indigenization as a counterforce to the perceived westernization of Indian social thought from 1950 to 1980. Finally, considering the recent attempt of a perspective 'from below', the essay discusses how far the view that places the increasing exclusion of specific groups from the public discourse on the sociological agenda could unite Indian sociology -- and decentre the global one. [ABSTRACT FROM AUTHOR]

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An interview with Patricia Hill Collins, the 100th president of the American Sociological Association, is presented. Collins reveals that she was ignored by the school that she had attended in Philadelphia, Pennsylvania because she is an African-American. She highlights the vital role of sociology in determining the names for what she had been through in the society and admits that she worked very hard for every prize that she ever received.

Should qualitative researchers be members of the population they are studying, or should they not? Although this issue has been explored within the context of qualitative research, it has generally been reserved for discussions of observation, field research, and ethnography. The authors expand that discussion and explore membership roles by illustrating the insider status of one author and the outsider status of the other when conducting research with specific parent groups. The strengths and challenges of conducting qualitative research from each membership status are examined. Rather than consider this issue from a dichotomous perspective, the authors explore the notion of the space between that allows researchers to occupy the position of both insider and outsider rather than insider or outsider. [ABSTRACT FROM AUTHOR]

The essay seeks to demonstrate the value of insights from the social sciences for New Testament interpretation by triangulating between (a) a cultural anthropological model of ancient Mediterranean family honor, (b) the social realia of the Roman colony at Philippi, and (c) Paul's letter to the Philippians. Archaeological evidence from Philippi decidedly confirms the particular aspect of the social scientific model in view, namely, that family members in the ancient Mediterranean world ideally deferred in honor to persons within their kinship groups and competed for honor with representatives of other families. Both activities are amply attested in the inscriptions from Philippi. The presence of these values in the colony sheds light, moreover, upon portions of Philippians, since Paul viewed the Jesus community in Philippi as a family, and he sought in his letter to encourage the Philippians to treat one another like surrogate siblings. This suggests that Paul desired to establish a relational ethos among Christians in the colony which would forcefully discourage competition for honor among persons who took seriously their identity as brothers and sisters in Christ. [ABSTRACT FROM AUTHOR]

Carlos Cornejo's book review on my Von Kunst bis Terror led me to the need to chart out a number of central issues in contemporary psychology that cultural psychology is in a position to resolve. Human subjectivity in all of its richness remains the core of investigation for all psychology, and cultural psychology has a central role to play in innovating psychology's research practices. [ABSTRACT FROM AUTHOR]

This article reflects on some ethical dilemmas presented by an ethnographic study of prostitution that I conducted in the 1990s. The study drew one research subject into a long and very close relationship with me, and though she was an active and fully consenting participant in the research, she was also objectified within both the field relationship and the textual products it generated. This kind of contradiction has been recognized and discussed as a more general problem for ethnography by feminist and critical ethnographers. In this article it is considered specifically in relation to informed consent as an ethical issue. If an ethnographer secures the free and informed consent of a research subject, does this necessarily make the intimacy of their subsequent relationship ethical? Is it possible for anyone to genuinely consent to being objectified through the research process? [ABSTRACT FROM AUTHOR]

As a literacy researcher my academic attention is usually focused on how other people use reading and writing in their everyday lives. In this article, for the first time I turn my researcher's gaze onto myself. I present a portion of my autoethnography which aimed to document my becoming a mother as a 'textually mediated' experience. I discuss three aspects of this experience: 1) the role of the 'Green Notes', a personal maternity record, as an example of how the literacy practices of pregnancy and antenatal care are shaped by institutional norms and procedures; 2) the significance of my own reading and writing activities in the process of 'making sense'; and 3) the role of reading and writing in what I have called 'difficult moments'. The article concludes with a reflection on the potential of autoethnography for social sciences generally and literacy studies more particularly. [ABSTRACT FROM AUTHOR]

This article critically explores the value of ethnography for enhancing context-sensitive approaches to the study of academic writing. Drawing on data from two longitudinal studies, student writing in the United Kingdom and professional academic writing in Hungary, Slovakia, Spain, and Portugal, the author illustrates the different contributions ethnography can make to researching academic writing, depending on the level at which it is construed, as method, methodology, or "deep theorizing." In discussing the third level of ethnography, the author draws on recent debates around linguistic ethnography to explore how ethnography as deep theorizing can contribute to refining social practice accounts of academic writing through the specific notions of indexicality and orientation. By working through three levels of ethnography, her aim is to signal the ontological gap between text and context in academic writing research and to open up debate about how this gap can be narrowed. [ABSTRACT FROM AUTHOR]