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Journal articles on the topic 'Ethnographic Fieldwork (Anthropology)'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

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

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This introduction to the thematic section entitled “Ethnography, Performance and Imagination” explores performance as “imaginative ethnography” (Elliott and Culhane 2017), a transdisciplinary, collaborative, embodied, critical and engaged research practice that draws from anthropology and the creative arts. In particular, it focuses on the performativity of performance (an event intentionally staged for an audience) employed as both an ethnographic process (fieldwork) and a mode of ethnographic representation. It asks: can performance help us research and better understand imaginative lifeworl

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Karsten, Mette Marie Vad. "Testing relevance and applicability: reflections on organizational anthropology." Journal of Organizational Ethnography 9, no. 2 (2020): 159–72. http://dx.doi.org/10.1108/joe-01-2019-0005.

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Purpose Starting from the challenges and implications of doing organizational ethnography within the organization which the researcher is also employed by, the purpose of this paper is to reflect upon the idea of “passing the test” in relation to such ethnographic endeavor. The paper discusses how “collaboration” on projects and in product development processes with colleagues/informants is a precondition for passing “tests,” which unfolded as subtle, verbalized demands made by colleagues/informants during fieldwork. Design/methodology/approach Longitudinal anthropological fieldwork was carrie

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Vokes, Richard, and Gertrude Atukunda. "Fieldwork through the Zoomiverse." Anthropology in Action 28, no. 1 (2021): 73–78. http://dx.doi.org/10.3167/aia.2021.280114.

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We have been conducting collaborative ethnographic research together for over 20 years. Over the past 12 months, this collaboration has included face-to-face encounters, both in Kampala, Uganda, and in Perth, Australia. However, since the advent of COVID-19-related ‘lockdowns’ in our respective countries, our engagements have been conducted exclusively over online platforms, including WhatsApp, Facebook and – increasingly – Zoom. In this article, we reflect upon our shared experience of conducting ethnography through this platform as a tool for understanding the effects of the pandemic in Ugan

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Bielenin-Lenczowska, Karolina, and Iwona Kaliszewska. "Teaching Fieldwork Experience: Experiment, Embodiment, Emotions." Teaching Anthropology 10, no. 2 (2021): 1–9. http://dx.doi.org/10.22582/ta.v10i2.573.

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The emotional and sensual dimension of fieldwork, as well as the positionality of the researcher are often debated and considered crucial in anthropology. We assume that “good ethnography” includes sensory and bodily fieldwork experience. But how do we address these issues in teaching? How can we teach students to notice, analyse and make sense of their bodily experiences? How do we encourage the awareness of positionality? What practical steps can we take in designing suitable learning experiences that address these points? In this paper, we share our experience of teaching adapted courses th

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Gingrich, Andre, and Eva-Maria Knoll. "Pilots of history: Ethnographic fieldwork and anthropology’s explorations of the past." Anuac 7, no. 2 (2018): 27–48. http://dx.doi.org/10.7340/anuac2239-625x-3521.

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The establishment of the Malinowski Forum for Ethnography and Anthropology in South Tyrol provides a good opportunity in the journal of Italy’s relevant academic association for a reconsideration of the current significance of ethnography, as initiated by Malinowski, for various scholarly fields in anthropology and beyond. One of these fields is historical anthropology and history in the broad sense of the term. This article seeks to explore how the Malinowskian legacy in ethnographic fieldwork may be usefully and productively activated and elaborated for historical fields and for historical a

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Vanhala, Lisa, Angelica Johansson, and Frances Butler. "Deploying an Ethnographic Sensibility to Understand Climate Change Governance: Hanging Out, Around, In, and Back." Global Environmental Politics 22, no. 2 (2022): 180–93. http://dx.doi.org/10.1162/glep_a_00652.

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Abstract What can an “ethnographic sensibility” contribute to research on climate change governance? With its emphasis on meaning making and understanding what may lie beneath more obvious interactions and processes, ethnographic methodologies, particularly collaborative event ethnography, are increasingly deployed to address complex questions and achieve conceptual leverage on issues related to climate governance. Drawing on literature in climate anthropology, material geography, and political ethnography, and with examples from our own fieldwork experiences, we devise a heuristic typology un

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Dalkavoukis, Vasilis, and Paraskevas Potiropoulos. "Experiencing Theory, Theorizing Methodology: Teaching Anthropology through Short-Time Ethnographic Fieldwork Projects in Multi-Disciplinary Academic Contexts." Teaching Anthropology 10, no. 2 (2022): 103–12. http://dx.doi.org/10.22582/ta.v10i2.506.

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Often enough, Anthropology seems as an ‘abstract’ discipline, especially when students of other social sciences or humanities try to get acquainted with its theory, methodology or the main anthropological discussion in general. Under these specific conditions, ‘teaching Anthropology’ becomes a task of high difficulty without a simultaneous ethnographic practice in the ‘field’. It is this specific ‘rite de passage’ which makes students under training in Anthropology seek theoretical schemas and methodological tools in order to ‘experience’ theory and ‘theorize’ methodology. In this paper we pre

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Pina-Cabral, João. "‘of evident invisibles’: Ethnography as intermediation." Critique of Anthropology 43, no. 1 (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 condit

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Kuiper, Gerda. "Ethnographic fieldwork quarantined." Social Anthropology 28, no. 2 (2020): 300–301. http://dx.doi.org/10.1111/1469-8676.12848.

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Krause-Jensen, Jakob. "Fieldwork in a Hall of Mirrors: An Anthropology of Anthropology in Business." Journal of Business Anthropology 6, no. 1 (2017): 102. http://dx.doi.org/10.22439/jba.v6i1.5319.

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An increasing number of anthropology graduates find employment in business organisations, often as culture experts or consultants drawing on ethnographic methods. In this paper I will use my fieldwork experience in the Human Resource Department of Bang & Olufsen to explore the borders and crossovers between anthropological research and anthropological consultancy. Fieldwork took place among human resource consultants (some of them with an anthropological background) who worked for business, i.e. who used ethnographic methods and worked on identifying, describing and communicating the funda

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Brady, Ivan. "Other Places and the Anthropology of Ourselves." Qualitative Inquiry 23, no. 3 (2016): 179–91. http://dx.doi.org/10.1177/1077800416669691.

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Asking for personal accounts of fieldwork forces a consideration of two important issues in anthropology: author-presence in ethnographic and analytic accounts and forms of ethnographic representation. Addressing both, I offer here an historical overview of my 1960s and 1970s fieldwork in the Pacific Islands country of Tuvalu in relation to (a) what I tried to accomplish at the time; (b) what actually worked out, what did not, and why; (c) what I have learned in the long run about the prospects of succeeding in those pursuits, including a sample of principles governing such narratives and how

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Middleton, Townsend, and Eklavya Pradhan. "Dynamic duos: On partnership and the possibilities of postcolonial ethnography." Ethnography 15, no. 3 (2014): 355–74. http://dx.doi.org/10.1177/1466138114533451.

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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 ethnogr

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Góralska, Magdalena. "Anthropology from Home." Anthropology in Action 27, no. 1 (2020): 46–52. http://dx.doi.org/10.3167/aia.2020.270105.

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The coronavirus pandemic has made ethnographic fieldwork, as traditionally conceived in anthropology, temporarily impossible to conduct. Facing long-term limitations to mobility and physical contact, which will challenge our research practices for the foreseeable future, social anthropology has to adjust to these new circumstances. This article discusses and reflects on what digital ethnography can off er to researchers across the world, providing critical insight into the method and offering advice to beginners in the field. Last, but not least, the article introduces the phrase ‘anthropology

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Bönisch-Brednich, Brigitte. "Writing the Ethnographic Story: Constructing Narrative out of Narratives." Fabula 59, no. 1-2 (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 scie

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Madan, Thapa, Chaulagain Yashoda, and Bhatta Sujata. "The Ethnographic Research in Anthropology its Challenges and Limitations." International Journal of Innovative Science and Research Technology 8, no. 1 (2023): 2406–13. https://doi.org/10.5281/zenodo.7649993.

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This paper provides a clear understanding of the challenges faced by Social Science ethnographers while conducting ethnographic research under Social and Cultural Anthropology. An ethnographic study is considered one of the most integral methodological tools in Anthropology, but due to diverse understanding of this process, at times the essence is misled. The paper describes the trends of the challenges and limitations, which varies according to the research topic, contexts methods, and fieldwork site. This paper also tries to underline the different confrontations faced by the various other d

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Abbots, Emma-Jayne. "Ethnographic fieldwork: an anthropological reader." Journal of the Royal Anthropological Institute 15, no. 3 (2009): 662–63. http://dx.doi.org/10.1111/j.1467-9655.2009.01577_31.x.

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Rodriguez, Sophia. "“You’re a Sociologist, I Am Too . . . ”: Seducing the Ethnographer, Disruption, and Ambiguity in Fieldwork with (Mostly) Undocumented Youth." Journal of Contemporary Ethnography 49, no. 2 (2019): 257–85. http://dx.doi.org/10.1177/0891241619882075.

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The article is about a set of methodological disruptions that occur in ethnographic fieldwork and what these disruptions mean for ethnographic studies, including analysis, representation of data, and experiences of the ethnographic self. This article documents the process of a minoritized high school youth, Queen, entering the research space and the emergent relations among Queen and Latinx undocumented youth. Drawing on Jacques Derrida’s analytics, I theorize disruption as a core concept in this particular experience of engaging in fieldwork as part of a multisite critical ethnography. Presen

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Mashman, Valerie. "Reshaping Ancestry - Revealing What Has Been Hidden." Sarawak Museum Journal LXX, no. 91 (2012): 21–38. https://doi.org/10.61507/smj22-2012-yy18-02.

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“...Anthropology should not only be demystified ...people-oriented and popular, it should be representative and reciprocal” (Wazir, 1996: 135). For anthropology to be “reciprocal” as Wazir puts it, the people studied should derive as much benefit from the anthropological encounter as the anthropologist. Further to this, Wazir states that it should be participatory, equitable and accessible to southern (or indigenous) scholars and audiences. This echoes Peacock’s plea for anthropology to be relevant to wider publics (1997: 9), which is supported by Lassiter (2005: 83). In addressing these issue

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Kusserow, Adrie Suzanne. "Opening Up Fieldwork with Ethnographic Poetry." Anthropologica 62, no. 2 (2020): 430–36. http://dx.doi.org/10.3138/anth-2019-0068.

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Four ethnographic poems are used to explore, elucidate and complexify four ethnographic encounters in the field. Each poem is accompanied by a brief explanation as to the ethnographic context in which the poem was written, as well as the reasons why an ethnographic poem was chosen as a tool to illuminate, complexify and do justice to these varying fieldwork experiences. The strengths of ethnographic poetry as a rigorous and subtle tool for cross-cultural understanding is addressed.

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Fratini, Annamaria, Susan R. Hemer, and Anna Chur-Hansen. "Peeking Behind the Curtains." Anthropology in Action 29, no. 3 (2022): 1–13. http://dx.doi.org/10.3167/aia.2022.290301.

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Abstract Patchwork ethnography is a viable methodological and theoretical approach. Fieldwork can be accessible, achievable and accommodating of both personal and professional circumstances and responsibilities of the researcher, and external factors such as living within a COVID-19 world. In this article, we explain patchwork ethnography and showcase how the methodology was implemented during the first author's PhD fieldwork conducted in 2020–2021 relating to peeking behind the physical and metaphorical curtains of the death industry to understand the handling, management and conceptualisatio

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Salinas, Cecilia G. "Anonymizing in digitalized fieldwork: An art‐based blurring approach." Anthropology Today 39, no. 6 (2023): 15–17. http://dx.doi.org/10.1111/1467-8322.12848.

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The ongoing refinement of internet technology is compelling anthropologists to reconceptualize data acquisition within the digital realm. Conducting ethnography on sensitive topics that involve imagery necessitates the development of innovative anonymization and pseudo‐anonymization methods. This article focuses on two pivotal facets of digital space ethnography: (1) devising strategies to mitigate harm towards participant members of vulnerable communities and (2) ensuring adherence to the General Data Protection Regulation (GDPR) while preserving the privacy of incidental parties on social me

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Small, Ivan V. "Deconstruction and Ethnographic Apprehension." Indonesia 118, no. 1 (2024): 83–90. https://doi.org/10.1353/ind.2024.a945027.

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Abstract: The following reflection piece considers the influence of Jim Siegel's deconstructive approach to anthropology, particularly the potentials for classic textual re-readings and ethnographic openness for apprehending analytical possibilities beyond interpretive approaches that seek to explain and frame. I consider this in the context of fieldwork conducted in Vietnam involving affective remittance gift exchanges and circulations between former refugee diasporas and homeland kin networks.

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Cook, Samuel, and Thomas Klatka. ""Whose Blood, Sweat, and Tears": Reclaiming African History and Collaborative Anthropology in Virginia's New River Valley." Practicing Anthropology 32, no. 4 (2010): 35–39. http://dx.doi.org/10.17730/praa.32.4.pkp6446812x176g0.

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In recent years the term collaborative has taken on powerful—if not contested—meanings in anthropology, resulting in spirited discussions concerning methodology, the production of knowledge, and ethnographic authority (e.g., Field and Fox 2007; Rappaport 2007). Perhaps the central voice in this dialogue is Luke Lassiter, who argues for an, approach to ethnography that deliberately and explicitly emphasizes collaboration [with native consultants] at every point in the ethnographic process without veiling it—from project conceptualization to fieldwork, and especially through the writing process

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Papataxiarchis, Evthymios. "Claiming breathing space for anthropology: Ethnographic responsibility in changing times." Anthropology Today 40, no. 2 (2024): 25–30. http://dx.doi.org/10.1111/1467-8322.12877.

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This article explores the challenges of maintaining ethical ethnographic practices amid the evolving bureaucratic regulations of research ethics. Drawing on the author's fieldwork experiences in Lesvos, Greece, during different periods, including the recent European ‘refugee crisis’, it reflects on the deep ethics inherent in the ethnographic encounter, shaped by long‐term commitments and mutual exposure between the researcher and interlocutors. It critiques the bureaucratization of research ethics, arguing that legalistic guarantees, such as consent forms, undermine the nuanced, context‐depen

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Srivastava, Shuchi. "Visual anthropology: Changing roles in fieldwork." International Journal of Modern Anthropology 2, no. 17 (2022): 843–71. http://dx.doi.org/10.4314/ijma.v2i17.7.

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Visual Anthropology, the study of visual systems, is a specialized study of culture involving photographs and films. The main objective of the study is to present the chronological development and changing trends in visual anthropology. Visual anthropology has a long history started with the photography of various cultural aspects by some professional photographers, and then there was an addition of supplementary use of photographs and films in ethnographic description. Later, reflexive, participatory and dialogic movements were introduced to more depth and objective studies, which finally led

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Ruth, Alissa, Katherine Mayfour, Jessica Hardin, et al. "Teaching Ethnographic Methods: The State of the Art." Human Organization 81, no. 4 (2022): 401–12. http://dx.doi.org/10.17730/1938-3525-81.4.401.

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Ethnography is a core methodology in anthropology and other disciplines. Yet, there is currently no scholarly consensus on how to teach ethnographic methods—or even what methods belong in the ethnographic toolkit. We report on a systematic analysis of syllabi to gauge how ethnographic methods are taught in the United States. We analyze 107 methods syllabi from a nationally elicited sample of university faculty who teach ethnography. Systematic coding shows that ethics, research design, participant observation, interviewing, and analysis are central to ethnographic instruction. But many key com

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Tentomas, Lazaros. "An Anthropological Journey to the Field of Disability: Teaching and Research by a Disabled Anthropologist in Greece." Teaching Anthropology 10, no. 2 (2021): 24–33. http://dx.doi.org/10.22582/ta.v10i2.494.

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This article will discuss the relationship between anthropology and disability based on my fieldwork at a high school catering to special educational needs in Greece. More specifically, it will present the negotiating terms of the disabled anthropologist/teacher, who is conducting fieldwork inside and around the school area, as an example of autobiographical ethnography. I will explain the kind of perception and the degree of the identity that is the disabled person both as teacher and ethnographic researcher. These are two fields that ‘bother’ the disabled anthropologist/teacher and at the sa

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Juskus, Ryan. "Revealers, Skeptics, and Witnesses: Advancing a Witness Methodology in Ethnographic Theology and Ethics." Ecclesial Practices 8, no. 1 (2021): 26–42. http://dx.doi.org/10.1163/22144471-bja10011.

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Abstract Drawing on original ethnographic fieldwork with a Christian environmental initiative in Appalachia and Alabama, this article argues that moral theologians should conceive of ethnography as witnessing witnesses to aid and multiply witnesses. An ethnographic ‘witness methodology’ is contrasted with two other approaches that the author calls revealer and skeptic methodologies. This witness methodology is developed primarily by analyzing a creation care organization’s practice of citizen science in places devastated by coal mining and coal burning. The author develops the concept of witne

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Stimpfl, Joseph R. "Discovering the Other: Study Abroad as Fieldwork." Frontiers: The Interdisciplinary Journal of Study Abroad 2, no. 1 (1996): 111–22. http://dx.doi.org/10.36366/frontiers.v2i1.32.

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The literature annotated here is from a subset of literature in cultural anthropology that deals with ethnographic fieldwork: the basic research exercise of cultural immersion. This bibliography is meant to offer a representative sample of literature in anthropology that deals with the fieldwork experiences of researchers. Cultural anthropology is devoted to the concept of “discovering the other.” Its method of inquiry is often referred to as participant/observation: the researcher lives the culture while observing it. Since so much of the fieldwork experience deals with personal adjustments t

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Procter, Caitlin, Branwen Spector, and Maureen Freed. "Field of Screams Revisited: Contending with Trauma in Ethnographic Fieldwork." Teaching Anthropology 13, no. 2 (2024): 107–22. https://doi.org/10.22582/ta.v13i2.730.

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This article explores ways that trauma can come into tension with anthropological methods, specifically during fieldwork. It is based on findings from a survey conducted among anthropologists in 2023, which sought to understand preparation for fieldwork, including personal preparation, formal support and the ethics process; fieldwork experiences, including forms of trauma exposure and other aspects of context which may have heightened vulnerability or reactivity to traumatic stressors; researcher responses to accumulated distress of fieldwork; and finally, how supervisory relationships and ins

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Herzfeld, Michael. "Introduction to ethics in ethnography: The practical politics of predictability." Anthropology Today 40, no. 2 (2024): 3–4. http://dx.doi.org/10.1111/1467-8322.12870.

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This introduction to the ‘Ethics in ethnography’ special issue analyzes a crisis facing anthropology and especially ethnography, its primary research method. It highlights how an outdated and parochial ethics model, strengthened by fears of litigation and simplistic views of ethnographic research, threatens the spontaneity and investigative freedom necessary to the method's exploratory character. Contributors to the discussion explore the spectrum of strategies – from compromise to confrontation – for addressing the challenges posed by the bureaucratic oversight of ethics, unrealistic expectat

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Bowles, H. C. R., S. Fleming, and A. Parker. "A Confessional Representation of Ethnographic Fieldwork in an Academy Sport Setting." Journal of Contemporary Ethnography 50, no. 5 (2021): 683–715. http://dx.doi.org/10.1177/08912416211003152.

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Methodological “confessions” are an established genre of ethnographic writing and have contributed to the development of reflexivity in the practice of qualitative research. Yet despite their prevalence, methodological reflections on the specific challenges of conducting ethnography in institutional sport settings have not been developed. The aim of this article, therefore, is to provide a confessional representation of ethnographic fieldwork in a male academy sport environment in the United Kingdom which exhibited several institutional characteristics. Five images are used as stimuli for furt

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Feldman, Lindsey Raisa, and Luminiţa-Anda Mandache. "Emotional overlap and the analytic potential of emotions in anthropology." Ethnography 20, no. 2 (2018): 227–44. http://dx.doi.org/10.1177/1466138118768620.

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Emotions have historically played a marginal role in many arenas of anthropological analysis, often limited to describing certain aspects of research informants' lives, or explaining the ethnographer's own fieldwork experience. This paper proposes a more nuanced approach, pointing to the analytic potential of what we call emotional overlap. Emotional overlap occurs in ethnographic moments when the emotions of both the informant and the ethnographer are uncovered and acknowledged. Using evidence from a cumulated 28 months of fieldwork in an American prison and a poor Brazilian neighborhood, we

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Sheild Johansson, Miranda, and Laura Montesi. "Dog Bites and Gastrointestinal Disorders: Our Everyday Bodies in Teaching Anthropology and Fieldwork Preparation." Teaching Anthropology 10, no. 3 (2021): 59–69. http://dx.doi.org/10.22582/ta.v10i3.615.

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What are the physical experiences of fieldwork really like? This article invites anthropologists engaged in teaching to transform the way research methods are currently taught to include frank and thoughtful conversations on how bodies, in their mundane physicality, are implicated in fieldwork. While the (mindful) body that actively and purposefully engages with the reality under investigation has gained centrality in anthropological discussions about “being there”, the body that things happen to has been ignored or marginalised. We contend that an exploration of the body that falls ill, feels

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Faria, Inês. "Plans, Changes, Improvisations." Anthropology in Action 28, no. 2 (2021): 18–26. http://dx.doi.org/10.3167/aia.2021.280203.

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This article addresses the challenges and reflections of a junior anthropologist while developing research on the delicate topic of reproductive health and infertility in Maputo, Mozambique. Based on participant observation notes, entries in fieldwork diaries, and interviews, and assuming the character of a reflexive ethnographic account, the article concerns personal and research challenges and opportunities experienced during the preparation and development of a research project and a PhD thesis. While reflecting more broadly on processes of knowledge production, history and colonial relatio

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Cesarino, Letícia Maria Costa da Nóbrega. "Anthropology of development and the challenge of South-South cooperation." Vibrant: Virtual Brazilian Anthropology 9, no. 1 (2012): 507–37. http://dx.doi.org/10.1590/s1809-43412012000100017.

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This article explores some of the challenges and potentials that the emerging phenomenon of South-South cooperation (SSC) might pose to major approaches in the international literature on the anthropology of development. Irrespective of particular politico-conceptual preferences, the latter's analytics have been largely crafted based on ethnographic work about development aid provided by Northern agencies or North-led multilateral organizations. Based on my own fieldwork experience with Brazil's contemporary provision of official technical cooperation in tropical agriculture to various countri

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Muhr, Ava, and Thalia Ostendorf. "Workaround as Practice: Gauging Risk in Ethnographic Method." Teaching Anthropology 13, no. 2 (2024): 100–106. https://doi.org/10.22582/ta.v13i2.728.

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This reflection questions how “trauma-informed anthropology” as a method and reflexive praxis undergirding fieldwork evolves: How do attempts to mitigate re-traumatisation shape the meanings of the relationship between researcher and interlocutor? Issues of vicarious trauma are similarly near-impossible to anticipate, and there are few existing structures in place to aid researchers during their fieldwork, particularly as it isolates them from existing structures of care in their own lives. In the steps we have both taken to ensure our safety and that of our interlocutors, we ask: Does the wor

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Morra, Francesca. "Towards an Ethnography of Crisis." Anthropology in Action 28, no. 2 (2021): 36–43. http://dx.doi.org/10.3167/aia.2021.280205.

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This article analyses the challenges posed by carrying out ethnography with migrants experiencing mental distress and living in conditions of multiple marginality (social and existential). Drawing on the notion of crisis, I consider the experience of disorder as an ethnographic object reflecting the intersection between the individual and the collective. This article examines how ethnographic practice can be applied to, and is altered by, the study of these experiences, asking: How are we, especially as first-time fieldworkers, affected by unsettling encounters? How do we react and respond to

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Williams, Sara A. "The Way of the Cross in the Ordinary: Ethnographic Attention to the Good as Invitational Ethics." Ecclesial Practices 8, no. 1 (2021): 56–72. http://dx.doi.org/10.1163/22144471-bja10024.

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Abstract This essay develops the idea of ‘invitational ethics,’ engagement with ethnographic description as normative praxis. I argue that by attending to ways in which people exercise practical wisdom in ordinary moments, the ethnographer and reader alike are invited to engage their own processes of ethical self-making. I draw on ethnographic fieldwork with the Way of the Cross for Justice, an annual Good Friday public liturgy in Cincinnati, Ohio, as a site for invitational ethics in the frame of what anthropologist Joel Robbins has called an ‘anthropology of the good.’ I conclude by reflecti

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Estalella, Adolfo. "Digital Infrastructures for Ethnographic Experimentation." Cambridge Journal of Anthropology 43, no. 1 (2025): 124–32. https://doi.org/10.3167/cja.2025.430108.

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Digital technologies are a central force animating recent multimodal explorations in anthropology. Although promises of novel modes of expression based on the digital abound – and I would intimate that they are still to be fulfilled – these technologies have profound effects on anthropological practice beyond the domain of representation. This article hints at such wider transformations by reviewing three ethnographic projects that share a common trait: their fieldwork is supported and carried out through digital infrastructures that have broad effects on the activities of analysis, representa

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Brunson, Wesley. "Dragonfly." UnderCurrents: Journal of Critical Environmental Studies 21 (October 18, 2022): 49–52. http://dx.doi.org/10.25071/2292-4736/40294.

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This prose poem explores autobiography as a trace site for the affective encounters between life and non-life. Using my own memories of making a childhood bug collection, I attempt to answer a question Povinelli asks in Geontologies—What does life desire? —by merging it with a question raised in my own ethnographic fieldwork—What do I desire? The affective resonance between my childhood bug collection, my ethnographic fieldwork as part of my PhD program in anthropology, and Povinelli’s 2016 book disrupts linear notions of time and argues that desire for difference itself produces the distincti

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Weiss, Margot. "Intimate Encounters: Queer Entanglements in Ethnographic Fieldwork." Anthropological Quarterly 93, no. 1 (2020): 1355–86. http://dx.doi.org/10.1353/anq.2020.0015.

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Setti, Federica. "Long-Lasting Fieldwork, Ethnographic Restitution and ‘Engaged Anthropology’ in Romani Studies." Urban Review 49, no. 3 (2017): 372–81. http://dx.doi.org/10.1007/s11256-016-0389-2.

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Brandišauskas, Donatas. "Waldemar Jochelson—a prominent ethnographer of north-eastern Siberia." Acta Orientalia Vilnensia 10, no. 1-2 (2009): 165–79. http://dx.doi.org/10.15388/aov.2009.3665.

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Vilnius University This article overviews the biography and ethnographic research of prominent Litvak anthropologist Waldemar Jochelson. It discusses his extensive and influential ethnographic fieldwork among indigenous people in eastern Siberia. The author of the article argues that Jochelson’s methodology, comparative research, theoretical approaches, and scientific results can have a distinctive value in history and, in particular, anthropology and ethnology studies in Lithuania.

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Trigger, David, Martin Forsey, and Carla Meurk. "Revelatory moments in fieldwork." Qualitative Research 12, no. 5 (2012): 513–27. http://dx.doi.org/10.1177/1468794112446049.

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This essay prefaces a collection on revelatory moments of fieldwork engagement. Drawing upon brief vignettes from our own research experiences, we argue for the methodological significance of memorable events encountered in ethnographic studies. In addressing this relational production of knowledge, we are particularly interested in the role of emotion, discomfort and surprise in ‘fieldwork’ as understood in anthropology. The case materials illustrate moments of experience drawn from three studies conducted in different decades between 1980 and 2011, thereby marking important shifts in the met

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Kaniowska, Katarzyna. "Metoda w antropologii. Uwagi na marginesie „Refleksji na temat badań terenowych w Maroku” Paula Rabinowa." Zeszyty Wiejskie 19 (June 30, 2014): 135–42. https://doi.org/10.18778/1506-6541.19.10.

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Field research is a special kind of cognitive procedure. Paul Rabinow, like no other in the history of anthropology, had revealed the „anatomy“ of this procedure characterizing cognitive activities involved in this kind of research. "Reflections on Fieldwork in Morocco" tell us about the identity of anthropology more than some of the discussions which took up on this subject. Rabinow delivers a critical evaluation of the modernist model of anthropology by disclosing discrepancies between assumptions and methods and actual conditions of acquiring knowledge about investigated reality. But what i

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Gibson-Light, Michael, and Josh Seim. "Punishing Fieldwork: Penal Domination and Prison Ethnography." Journal of Contemporary Ethnography 49, no. 5 (2020): 666–90. http://dx.doi.org/10.1177/0891241620932982.

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Ethnographic studies inside prisons are especially difficult to execute. In addition to facing amplified challenges in gaining site access, earning subjects’ trust, and tolerating the exhaustion of fieldwork, researchers who collect participant observation and in-depth interview data behind bars must confront an explicit asymmetrical power relation. Prison ethnographers penetrate, to varying levels of depth, a social universe where staff dominate prisoners and where prisoners, largely in response to the pains of their imprisonment, carve paths to dignity. This paper considers how and where non

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Hegland, Mary Elaine, and Erika Friedl. "Methods Applied: Political Transformation and Recent Ethnographic Fieldwork in Iran." Anthropology of the Middle East 1, no. 2 (2006): 1–19. http://dx.doi.org/10.3167/174607106780587003.

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Driscoll, Jesse, and Caroline Schuster. "Spies like us." Ethnography 19, no. 3 (2017): 411–30. http://dx.doi.org/10.1177/1466138117711717.

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The discipline of anthropology recoils instinctively at the idea that its researchers' labor might contribute to the national security state; other disciplines celebrate the same contributions as evidence of policy impact. In this article, we examine the seductions of espionage for professionally vulnerable (untenured) researchers that employ ethnographic methods but are operating in the shadow of market incentives and the Global War on Terror. We define “extreme fieldwork” as a research design likely to yield the kinds of data that Price identifies as “Dual Use Anthropology.” The bulk of our

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Henry, Rosita. "Gifts of grief: performative ethnography and the revelatory potential of emotion." Qualitative Research 12, no. 5 (2012): 528–39. http://dx.doi.org/10.1177/1468794112442767.

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After participation in the funeral of a beloved friend in the Western Highlands of Papua New Guinea, I was drawn to contemplate the revelatory potential of emotions such as grief. With reference to literature on the anthropology of emotions and the concept of empathy, I consider the relationship between ethnographic knowledge and deep emotional responses in the context of fieldwork. I argue that moments of intense emotional engagement, which many researchers record as having experienced during fieldwork, have the potential to lead to rich ethnographic understanding, particularly when such mome

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