Ethnography

For the journal, see Ethnography (journal).

Ethnography (from Greek ἔθνος ethnos "folk, people, nation" and γράφω grapho "I write") is the systematic study of people and cultures. It is designed to explore cultural phenomena where the researcher observes society from the point of view of the subject of the study. An ethnography is a means to represent graphically and in writing the culture of a group. The word can thus be said to have a "double meaning," which partly depends on whether it is used as a count noun or uncountably.[1] The resulting field study or a case report reflects the knowledge and the system of meanings in the lives of a cultural group.[2][3][4]

Ethnography, as the presentation of empirical data on human societies and cultures, was pioneered in the biological, social, and cultural branches of anthropology, but it has also become popular in the social sciences in general—sociology,[5] communication studies, history—wherever people study ethnic groups, formations, compositions, resettlements, social welfare characteristics, materiality, spirituality, and a people's ethnogenesis.[6] The typical ethnography is a holistic study[7][8] and so includes a brief history, and an analysis of the terrain, the climate, and the habitat. In all cases it should be reflexive, make a substantial contribution toward the understanding of the social life of humans, have an aesthetic impact on the reader, and express a credible reality. An ethnography records all observed behavior and describes all symbol-meaning relations, using concepts that avoid causal explanations.

History and meaning

The word 'ethnography' is derived from the Greek ἔθνος (ethnos), meaning "a company, later a people, nation" and -graphy meaning "field of study". Ethnographic studies focus on large cultural groups of people who interact over time. Ethnography is a qualitative design, where the researcher explains about shared learnt patterns of values, behaviour, beliefs, and language of a culture shared by a group of people.

The field of anthropology originated from Europe and England designed in late 19th century. It spread its roots to the United States at the beginning of the 20th century. Some of the main contributors like EB Tylor (1832-1917) from Britain and Lewis H Morgan (1818-1881), an American scientist were considered as founders of cultural and social dimensions. Franz Boas (1858-1942), Bronislaw Malinowski (1858—1942), Ruth Benedict and Margaret Mead (1901-1978), were a group of researchers from United States who contributed the idea of cultural relativism to the literature. Boas's approach focused on the use of documents and informants, whereas, Malinowski stated that a researcher should be engrossed with the work for long periods in the field and do a participant observation by living with the informant and experiencing their way of life. He gives the view point of the native and this became the origin of field work and field methods.

Since Malinowski was very firm with his approach he applied it practically and travelled to Trobriand Island which was located off the eastern coast of New Guinea. He was interested in learning the language of the islanders and stayed there for a long time doing his field work. The field of ethnography became very popular in the late 19th century, as many social scientists gained an interest in studying modern society. Again, in the latter part of the 19th century, the field of anthropology became a good support for scientific formation. Though the field was flourishing it had a lot of threat to encounter. Post colonialism, the research climate shifted towards post-modernism and feminism. Therefore, the field of anthropology moved into discipline of social science.

Origins

Gerhard Friedrich Müller developed the concept of ethnography as a separate discipline whilst participating in the Second Kamchatka Expedition (1733–43) as a professor of history and geography. Whilst involved in the expedition, he differentiated Völker-Beschreibung as a distinct area of study. This became known as "ethnography," following the introduction of the Greek neologism ethnographia by Johann Friedrich Schöpperlin and the German variant by A. F. Thilo in 1767.[9] August Ludwig von Schlözer and Christoph Wilhelm Jacob Gatterer of the University of Göttingen introduced the term into academic discourse in an attempt to reform the contemporary understanding of world history.[9][10]

Herodotus known as the Father of History had significant works on the cultures of various peoples beyond the Hellenic realm such as nations in Scythia, which earned him the title "Barbarian lover" and may have produced the first ethnographic works.

Forms of ethnography

There are different forms of ethnography: confessional ethnography; life history; feminist ethnography etc. Two popular forms of ethnography are realist ethnography and critical ethnography. (Qualitative Inquiry and Research Design, 93)

Realist ethnography: is a traditional approach used by cultural anthropologists. Characterized by Van Maanen (1988), it reflects a particular instance taken by the researcher toward the individual being studied. It's an objective study of the situation. It's composed from a third person's perspective by getting the data from the members on the site. The ethnographer stays as omniscient correspondent of actualities out of sight. The realist reports information in a measured style ostensibly uncontaminated by individual predisposition, political objectives and judgment. The analyst will give a detailed report of everyday life of the individuals under study. The ethnographer also uses standard categories for cultural description (e.g., family life, communication network). The ethnographer produces the participant's views through closely edited quotations and has the final work on how the culture is to be interpreted and presented. (Qualitative Inquiry and Research Design, 93)

Critical ethnography: is a kind of ethnographic research in which the creators advocate for the liberation of groups which are marginalized in society. Critical researchers typically are politically minded people who look to take a stand of opposition to inequality and domination. For example, a critical ethnographer might study schools that provide privileges to certain types of students, or counselling practices that serve to overlook the needs of underrepresented groups. (Qualitative Inquiry and Research Design, 94). The important components of a critical ethnographer is to incorporate a value- laden introduction, empower people by giving them more authority, challenging the status quo, and addressing concerns about power and control. A critical ethnographer will study issues of power, empowerment, inequality inequity, dominance, repression, hegemony and victimization. (Qualitative Inquiry and Research Design, 94)

Features of ethnographic research

Procedures for conducting ethnography

Ethnography as method

The ethnographic method is different from other ways of conducting social science approach due to the following reasons:

Data collection methods

According to the leading social scientist, John Brewer, data collection methods are meant to capture the "social meanings and ordinary activities" [11] of people (informants) in "naturally occurring settings" [11] that are commonly referred to as "the field." The goal is to collect data in such a way that the researcher imposes a minimal amount of personal bias on the data.[11] Multiple methods of data collection may be employed to facilitate a relationship that allows for a more personal and in-depth portrait of the informants and their community. These can include participant observation, field notes, interviews, and surveys.

Interviews are often taped and later transcribed, allowing the interview to proceed unimpaired of note-taking, but with all information available later for full analysis. Secondary research and document analysis are also used to provide insight into the research topic. In the past, kinship charts were commonly used to "discover logical patterns and social structure in non-Western societies".[12] In the 21st century, anthropology focuses more on the study of people in urban settings and the use of kinship charts is seldom employed.

In order to make the data collection and interpretation transparent, researchers creating ethnographies often attempt to be "reflexive". Reflexivity refers to the researcher's aim "to explore the ways in which [the] researcher's involvement with a particular study influences, acts upon and informs such research".[13] Despite these attempts of reflexivity, no researcher can be totally unbiased. This factor has provided a basis to criticize ethnography.

Traditionally, the ethnographer focuses attention on a community, selecting knowledgeable informants who know the activities of the community well.[14] These informants are typically asked to identify other informants who represent the community, often using snowball or chain sampling.[14] This process is often effective in revealing common cultural denominators connected to the topic being studied.[14] Ethnography relies greatly on up-close, personal experience. Participation, rather than just observation, is one of the keys to this process.[15] Ethnography is very useful in social research.

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A picture of the Izmir Ethnography Museum (İzmir Etnografya Müzesi) from the courtyard.
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Ethnography museum

Ybema et al. (2010) examine the ontological and epistemological presuppositions underlying ethnography. Ethnographic research can range from a realist perspective, in which behavior is observed, to a constructivist perspective where understanding is socially constructed by the researcher and subjects. Research can range from an objectivist account of fixed, observable behaviors to an interpretivist narrative describing "the interplay of individual agency and social structure."[16] Critical theory researchers address "issues of power within the researcher-researched relationships and the links between knowledge and power."

Another form of data collection is that of the "image." The image is the projection that an individual puts onto an object or abstract idea. An image can be contained within the physical world through a particular individual's perspective, primarily based on that individual’s past experiences. One example of an image is how an individual views a novel after completing it. The physical entity that is the novel contains a specific image in the perspective of the interpreting individual and can only be expressed by the individual in the terms of "I can tell you what an image is by telling you what it feels like."[17] The idea of an image relies on the imagination and has been seen to be utilized by children in a very spontaneous and natural manner. Effectively, the idea of the image is a primary tool for ethnographers to collect data. The image presents the perspective, experiences, and influences of an individual as a single entity and in consequence the individual will always contain this image in the group under study.

Differences across disciplines

The ethnographic method is used across a range of different disciplines, primarily by anthropologists but also occasionally by sociologists. Cultural studies, sociology, economics, social work, education, design, psychology, computer science, human factors and ergonomics, ethnomusicology, folklore, religious studies, geography, history, linguistics, communication studies, performance studies, advertising, nursing, urban planning, usability, political science,[18] social movement,[19] and criminology are other fields which have made use of ethnography.

Cultural and social anthropology

Cultural anthropology and social anthropology were developed around ethnographic research and their canonical texts, which are mostly ethnographies: e.g. Argonauts of the Western Pacific (1922) by Bronisław Malinowski, Ethnologische Excursion in Johore (1875) by Nicholas Miklouho-Maclay, Coming of Age in Samoa (1928) by Margaret Mead, The Nuer (1940) by E. E. Evans-Pritchard, Naven (1936, 1958) by Gregory Bateson, or "The Lele of the Kasai" (1963) by Mary Douglas. Cultural and social anthropologists today place a high value on doing ethnographic research. The typical ethnography is a document written about a particular people, almost always based at least in part on emic views of where the culture begins and ends. Using language or community boundaries to bound the ethnography is common.[20] Ethnographies are also sometimes called "case studies."[21] Ethnographers study and interpret culture, its universalities and its variations through ethnographic study based on fieldwork. An ethnography is a specific kind of written observational science which provides an account of a particular culture, society, or community. The fieldwork usually involves spending a year or more in another society, living with the local people and learning about their ways of life.[22]

Ethnographers are participant observers. They take part in events they study because it helps with understanding local behavior and thought. Classic examples are Carol B. Stack's All Our Kin,[23] Jean Briggs' Never in Anger, Richard Lee's Kalahari Hunter-Gatherers, Victor Turner's Forest of Symbols, David Maybry-Lewis' Akew-Shavante Society, E.E. Evans-Pritchard's The Nuer, and Claude Lévi-Strauss' Tristes Tropiques. Iterations of ethnographic representations in the classic, modernist camp include Joseph W. Bastien's "Drum and Stethoscope" (1992), Bartholomew Dean's recent (2009) contribution, Urarina Society, Cosmology, and History in Peruvian Amazonia.[24]

Bronisław Malinowski among Trobriand tribe
Part of the ethnographic collection of the Međimurje County Museum in Croatia

A typical ethnography attempts to be holistic[7][8] and typically follows an outline to include a brief history of the culture in question, an analysis of the physical geography or terrain inhabited by the people under study, including climate, and often including what biological anthropologists call habitat. Folk notions of botany and zoology are presented as ethnobotany and ethnozoology alongside references from the formal sciences. Material culture, technology, and means of subsistence are usually treated next, as they are typically bound up in physical geography and include descriptions of infrastructure. Kinship and social structure (including age grading, peer groups, gender, voluntary associations, clans, moieties, and so forth, if they exist) are typically included. Languages spoken, dialects, and the history of language change are another group of standard topics.[25] Practices of childrearing, acculturation, and emic views on personality and values usually follow after sections on social structure.[26] Rites, rituals, and other evidence of religion have long been an interest and are sometimes central to ethnographies, especially when conducted in public where visiting anthropologists can see them.[27]

As ethnography developed, anthropologists grew more interested in less tangible aspects of culture, such as values, worldview and what Clifford Geertz termed the "ethos" of the culture. In his fieldwork, Geertz used elements of a phenomenological approach, tracing not just the doings of people, but the cultural elements themselves. For example, if within a group of people, winking was a communicative gesture, he sought to first determine what kinds of things a wink might mean (it might mean several things). Then, he sought to determine in what contexts winks were used, and whether, as one moved about a region, winks remained meaningful in the same way. In this way, cultural boundaries of communication could be explored, as opposed to using linguistic boundaries or notions about residence. Geertz, while still following something of a traditional ethnographic outline, moved outside that outline to talk about "webs" instead of "outlines"[28] of culture.

Within cultural anthropology, there are several subgenres of ethnography. Beginning in the 1950s and early 1960s, anthropologists began writing "bio-confessional" ethnographies that intentionally exposed the nature of ethnographic research. Famous examples include Tristes Tropiques (1955) by Lévi-Strauss, The High Valley by Kenneth Read, and The Savage and the Innocent by David Maybury-Lewis, as well as the mildly fictionalized Return to Laughter by Elenore Smith Bowen (Laura Bohannan).

Later "reflexive" ethnographies refined the technique to translate cultural differences by representing their effects on the ethnographer. Famous examples include Deep Play: Notes on a Balinese Cockfight by Clifford Geertz, Reflections on Fieldwork in Morocco by Paul Rabinow, The Headman and I by Jean-Paul Dumont, and Tuhami by Vincent Crapanzano. In the 1980s, the rhetoric of ethnography was subjected to intense scrutiny within the discipline, under the general influence of literary theory and post-colonial/post-structuralist thought. "Experimental" ethnographies that reveal the ferment of the discipline include Shamanism, Colonialism, and the Wild Man by Michael Taussig, Debating Muslims by Michael F. J. Fischer and Mehdi Abedi, A Space on the Side of the Road by Kathleen Stewart, and Advocacy after Bhopal by Kim Fortun.

This critical turn in sociocultural anthropology during the mid-1980s can be traced to the influence of the now classic (and often contested) text, Writing Culture: The Poetics and Politics of Ethnography, (1986) edited by James Clifford and George Marcus. Writing Culture helped bring changes to both anthropology and ethnography often described in terms of being 'postmodern,' 'reflexive,' 'literary,' 'deconstructive,' or 'poststructural' in nature, in that the text helped to highlight the various epistemic and political predicaments that many practitioners saw as plaguing ethnographic representations and practices.[29]

Where Geertz's and Turner's interpretive anthropology recognized subjects as creative actors who constructed their sociocultural worlds out of symbols, postmodernists attempted to draw attention to the privileged status of the ethnographers themselves. That is, the ethnographer cannot escape the personal viewpoint in creating an ethnographic account, thus making any claims of objective neutrality highly problematic, if not altogether impossible.[30] In regards to this last point, Writing Culture became a focal point for looking at how ethnographers could describe different cultures and societies without denying the subjectivity of those individuals and groups being studied while simultaneously doing so without laying claim to absolute knowledge and objective authority.[31] Along with the development of experimental forms such as 'dialogic anthropology,' 'narrative ethnography,'[32] and 'literary ethnography',[33] Writing Culture helped to encourage the development of 'collaborative ethnography.'[34] This exploration of the relationship between writer, audience, and subject has become a central tenet of contemporary anthropological and ethnographic practice. In certain instances, active collaboration between the researcher(s) and subject(s) has helped blend the practice of collaboration in ethnographic fieldwork with the process of creating the ethnographic product resulting from the research.[34][35][36]

Sociology

Sociology is another field which prominently features ethnographies. Urban sociology, Atlanta University (now Clark-Atlanta University), and the Chicago School in particular are associated with ethnographic research, with some well-known early examples being The Philadelphia Negro (1899) by W. E. B. Du Bois, Street Corner Society by William Foote Whyte and Black Metropolis by St. Clair Drake and Horace R. Cayton, Jr.. Major influences on this development were anthropologist Lloyd Warner, on the Chicago sociology faculty, and to Robert Park's experience as a journalist. Symbolic interactionism developed from the same tradition and yielded such sociological ethnographies as Shared Fantasy by Gary Alan Fine, which documents the early history of fantasy role-playing games. Other important ethnographies in sociology include Pierre Bourdieu's work on Algeria and France.

Jaber F. Gubrium's series of organizational ethnographies focused on the everyday practices of illness, care, and recovery are notable. They include Living and Dying at Murray Manor, which describes the social worlds of a nursing home; Describing Care: Image and Practice in Rehabilitation, which documents the social organization of patient subjectivity in a physical rehabilitation hospital; Caretakers: Treating Emotionally Disturbed Children, which features the social construction of behavioral disorders in children; and Oldtimers and Alzheimer's: The Descriptive Organization of Senility, which describes how the Alzheimer's disease movement constructed a new subjectivity of senile dementia and how that is organized in a geriatric hospital. Another approach to ethnography in sociology comes in the form of institutional ethnography, developed by Dorothy E. Smith for studying the social relations which structure people's everyday lives.

Other notable ethnographies include Paul Willis's Learning to Labour, on working class youth; the work of Elijah Anderson, Mitchell Duneier, and Loïc Wacquant on black America, and Lai Olurode's Glimpses of Madrasa From Africa. But even though many sub-fields and theoretical perspectives within sociology use ethnographic methods, ethnography is not the sine qua non of the discipline, as it is in cultural anthropology.

Communication studies

Beginning in the 1960s and 1970s, ethnographic research methods began to be widely used by communication scholars. As the purpose of ethnography is to describe and interpret the shared and learned patterns of values, behaviors, beliefs and language of a culture-sharing group, Harris, (1968), also Agar (1980) note that ethnography is both a process and an outcome of the research. Studies such as Gerry Philipsen's analysis of cultural communication strategies in a blue-collar, working-class neighborhood on the south side of Chicago, Speaking 'Like a Man' in Teamsterville, paved the way for the expansion of ethnographic research in the study of communication.

Scholars of communication studies use ethnographic research methods to analyze communicative behaviors and phenomena. This is often characterized in the writing as attempts to understand taken-for-granted routines by which working definitions are socially produced. Ethnography as a method is a storied, careful, and systematic examination of the reality-generating mechanisms of everyday life (Coulon, 1995). Ethnographic work in communication studies seeks to explain "how" ordinary methods/practices/performances construct the ordinary actions used by ordinary people in the accomplishments of their identities. This often gives the perception of trying to answer the "why" and "how come" questions of human communication.[37] Often this type of research results in a case study or field study such as an analysis of speech patterns at a protest rally, or the way firemen communicate during "down time" at a fire station. Like anthropology scholars, communication scholars often immerse themselves, and participate in and/or directly observe the particular social group being studied.[38]

Other fields

The American anthropologist George Spindler was a pioneer in applying ethnographic methodology to the classroom.

Anthropologists such as Daniel Miller and Mary Douglas have used ethnographic data to answer academic questions about consumers and consumption. In this sense, Tony Salvador, Genevieve Bell, and Ken Anderson describe design ethnography as being "a way of understanding the particulars of daily life in such a way as to increase the success probability of a new product or service or, more appropriately, to reduce the probability of failure specifically due to a lack of understanding of the basic behaviors and frameworks of consumers."[39] Sociologist Sam Ladner argues in her book,[40] that understanding consumers and their desires requires a shift in "standpoint," one that only ethnography provides. The results are products and services that respond to consumers' unmet needs.

Businesses, too, have found ethnographers helpful for understanding how people use products and services. Companies make increasing use of ethnographic methods to understand consumers and consumption, or for new product development (such as video ethnography). The recent Ethnographic Praxis in Industry (EPIC) conference in 2008 was evidence of this. Ethnographers' systematic and holistic approach to real-life experience is valued by product developers, who use the method to understand unstated desires or cultural practices that surround products. Where focus groups fail to inform marketers about what people really do, ethnography links what people say to what they do—avoiding the pitfalls that come from relying only on self-reported, focus-group data.

Evaluating ethnography

Ethnographic methodology is not usually evaluated in terms of philosophical standpoint (such as positivism and emotionalism). Ethnographic studies need to be evaluated in some manner. No consensus has been developed on evaluation standards, but Richardson (2000, p. 254)[41] provides five criteria that ethnographers might find helpful. Jaber F. Gubrium and James A. Holstein's (1997) monograph, The New Language of Qualitative Method, discusses forms of ethnography in terms of their "methods talk."

  1. Substantive contribution: "Does the piece contribute to our understanding of social-life?"
  2. Aesthetic merit: "Does this piece succeed aesthetically?"
  3. Reflexivity: "How did the author come to write this text…Is there adequate self-awareness and self-exposure for the reader to make judgments about the point of view?"[42]
  4. Impact: "Does this affect me? Emotionally? Intellectually?" Does it move me?
  5. Expresses a reality: "Does it seem 'true'—a credible account of a cultural, social, individual, or communal sense of the 'real'?"

Challenges of ethnography

Ethnography, which is a method dedicated entirely to field work, is aimed at gaining a deeper insight of a certain people's knowledge and social culture.

Ethnography's advantages are:

However, there are certain challenges or limitations for the ethnographic method:

Ethics

Gary Alan Fine argues that the nature of ethnographic inquiry demands that researchers deviate from formal and idealistic rules or ethics that have come to be widely accepted in qualitative and quantitative approaches in research. Many of these ethical assumptions are rooted in positivist and post-positivist epistemologies that have adapted over time, but are apparent and must be accounted for in all research paradigms. These ethical dilemmas are evident throughout the entire process of conducting ethnographies, including the design, implementation, and reporting of an ethnographic study. Essentially, Fine maintains that researchers are typically not as ethical as they claim or assume to be — and that "each job includes ways of doing things that would be inappropriate for others to know".[44]

Fine is not necessarily casting blame at ethnographic researchers, but tries to show that researchers often make idealized ethical claims and standards which in are inherently based on partial truths and self-deceptions. Fine also acknowledges that many of these partial truths and self-deceptions are unavoidable. He maintains that "illusions" are essential to maintain an occupational reputation and avoid potentially more caustic consequences. He claims, "Ethnographers cannot help but lie, but in lying, we reveal truths that escape those who are not so bold".[45] Based on these assertions, Fine establishes three conceptual clusters in which ethnographic ethical dilemmas can be situated: "Classic Virtues", "Technical Skills", and "Ethnographic Self".

Much debate surrounding the issue of ethics arose following revelations about how the ethnographer Napoleon Chagnon conducted his ethnographic fieldwork with the Yanomani people of South America.

While there is no international standard on Ethnographic Ethics, many western anthropologists look to the American Anthropological Association for guidance when conducting ethnographic work.[46] In 2009 the Association adopted a code of ethics, stating: Anthropologists have "moral obligations as members of other groups, such as the family, religion, and community, as well as the profession".[47] The code of ethics notes that anthropologists are part of a wider scholarly and political network, as well as human and natural environment, which needs to be reported on respectfully.[47] The code of ethics recognizes that sometimes very close and personal relationship can sometimes develop from doing ethnographic work.[47] The Association acknowledges that the code is limited in scope; ethnographic work can sometimes be multidisciplinary, and anthropologists need to be familiar with ethics and perspectives of other disciplines as well.[48] The eight-page code of ethics outlines ethical considerations for those conducting Research, Teaching, Application and Dissemination of Results, which are briefly outlined below.[49]

Classic virtues

Technical skills

Ethnographic self

The following are commonly misconceived conceptions of ethnographers:

According to Norman K. Denzin, ethnographers should consider the following eight principles when observing, recording, and sampling data:

  1. The groups should combine symbolic meanings with patterns of interaction.
  2. Observe the world from the point of view of the subject, while maintaining the distinction between everyday and scientific perceptions of reality.
  3. Link the group's symbols and their meanings with the social relationships.
  4. Record all behaviour.
  5. Methodology should highlight phases of process, change, and stability.
  6. The act should be a type of symbolic interactionism.
  7. Use concepts that would avoid casual explanations.

Examples of studies that can use an ethnographic approach

Notable ethnographers

See also

References

  1. ↑ "Technical definition of ethnography", American Ethnography
  2. ↑ Geertz, C. (1973). Thick description: Toward an Interpretive Theory of Culture.
  3. ↑ In The Interpretation of Cultures: Selected Essays (pp. 3-30). New York: Basic Books, Inc., Publishers
  4. ↑ Philipsen, G. (1992). Speaking Culturally: Explorations in Social Communication. Albany, New York: State University of New York Press
  5. ↑ "Ethnology" at dictionary.com.
  6. ↑ Токарев, Сергей Александрович (1978). История зарубежной этнографии (in Russian). Наука.
  7. 1 2 Ember, Carol and Melvin Ember, Cultural Anthropology (Prentice Hall, 2006), chapter one.
  8. 1 2 Heider, Karl. Seeing Anthropology. 2001. Prentice Hall, Chapters One and Two.
  9. 1 2 Vermeulen, Han F., 2008, Early History of Ethnography and Ethnology in the German Enlightenment, Leiden, p. 199.
  10. ↑ Vermeulen, Hans (2008). Early History of Ethnograph and Ethnolog in the German Enlightenment: Anthropological Discourse in Europe and Asia, 1710-1808. Leiden: Privately published.
  11. 1 2 3 [Brewer, John D. (2000). Ethnography. Philadelphia: Open University Press. p.10.]
  12. ↑
  13. ↑ [Nightingale, David & Cromby, John. Social Constructionist Psychology: A Critical Analysis of Theory and Practice. Philadelphia: Open University Press. p.228.]
  14. 1 2 3 Garson, G. David (2008). "Ethnographic Research: Statnotes, from North Carolina State University, Public Administration Program". Faculty.chass.ncsu.edu. Retrieved 2011-03-27.
  15. ↑ Genzuk, Michael, PH.D., A Synthesis of Ethnographic, Center for Multilingual, Multicultural Research, University of Southern California
  16. ↑ S. Ybema, D. Yanow, H. Wels, & F. Kamsteeg (2010). "Ethnography." In A. Mills, G. Durepos, & E. Wiebe (Eds.), Encyclopedia of Case Study Research. (pp. 348-352). Thousand Oaks, CA: SAGE Publications, Inc.
  17. ↑ Barry, Lynda. "Lynda Barry: The answer is in the picture". YouTube. INKtalks. Retrieved 5 May 2015.
  18. ↑ Schatz, Edward, ed. Political Ethnography: What Immersion Contributes to the Study of Power. University Of Chicago Press. 2009.
  19. ↑ Balsiger, P., Lambelet, A., Participant Observation. In D. Della Porta (Ed.), Methodological Practices in Social Movement Research (pp. 144-172). Oxford: Oxford University Press, 2014
  20. ↑ Naroll, Raoul. Handbook of Methods in Cultural Anthropology.
  21. ↑ Chavez, Leo. Shadowed Lives: Undocumented Workers in American Society (Case Studies in Cultural Anthropology). 1997, Prentice Hall.
  22. ↑ Mughal, Muhammad Aurang Zeb. (2015). Being and Becoming Native: A Methodological Enquiry into Doing Anthropology at Home. Anthropological Notebooks 21(1): 121–132.
  23. ↑ Stack, Carol B. (1974). All Our Kin:Strategies for Survival in a black community. New York, New York: Harper and Row. ISBN 0-06-013974-9.
  24. ↑ "University Press of Florida: Urarina Society, Cosmology, and History in Peruvian Amazonia". Upf.com. 2009-11-15. Retrieved 2011-03-27.
  25. ↑ cf. Ember and Ember 2006, Heider 2001 op cit.
  26. ↑ Ember and Ember 2006, op cit., Chapters 7 and 8
  27. ↑ Truner, Victor. The Forest of Symbols. remainder of citation forthcoming
  28. ↑ Geertz, Clifford. The Interpretation of Culture, Chapter one.
  29. ↑ Olaf Zenker & Karsten Kumoll. Beyond Writing Culture: Current Intersections of Epistemologies and Representational Practices. (2010). New York: Berghahn Books. ISBN 978-1-84545-675-7. Pgs. 1-4
  30. ↑ Paul A. Erickson & Liam D. Murphy. A History of Anthropological Theory, Third Edition. (2008). Toronto: Broadview Press. ISBN 978-1-55111-871-0. Pg. 190
  31. ↑ Erickson & Murphy (2008). A History of Anthropological Theory, Pgs. 190-191
  32. ↑ Kristen Ghodsee, "Writing Ethnographies that Ordinary People Can Read." http://www.anthropology-news.org/index.php/2013/05/24/writing-ethnographies-that-ordinary-people-can-read/
  33. ↑ Literary Ethnography http://literary-ethnography.tumblr.com/
  34. 1 2 Olaf Zenker & Karsten Kumoll. Beyond Writing Culture: Current Intersections of Epistemologies and Representational Practices. (2010). New York: Berghahn Books. ISBN 978-1-84545-675-7. Pg. 12
  35. ↑ Luke E. Lassiter (2001). "From 'Reading over the Shoulders of Natives' to 'Reading alongside Natives', Literally: Toward a Collaborative and Reciprocal Ethnography", in Journal of Anthropologcal Research, 57(2):137-149
  36. ↑ Luke E. Lassiter. "Collaborative Ethnography and Public Anthropology". (2005). Current Anthropology, 46(1):83-106
  37. ↑ Rubin, R. B., Rubin, A. M., and Piele, L. J. (2005). Communication Research: Strategies and Sources. Belmont, California: Thomson Wadworth. pp. 229.
  38. ↑ Bentz, V. M., and Shapiro, J. J. (1998). Mindful Inquiry in Social Research. Thousand Oaks, California: Sage. pp. 117.
  39. ↑ Salvador, Tony; Genevieve Bell; and Ken Anderson (1999) "Design Ethnography," Design Management Journal (pp. 35-41). p.37
  40. ↑ Practical Ethnography
  41. ↑ Richardson,L. (2000). "Evaluating ethnography," in Qualitative Inquiry, 6(2), 253-255
  42. ↑ For post-colonial critiques of ethnography from various locations, see essays in Prem Poddar et al, Historical Companion to Postcolonial Literatures--Continental Europe and its Empires, Edinburgh University Press, 2008.
  43. ↑ Monahan, Torin, Fisher, Jill A. (2014). "Strategies for Obtaining Access to Secretive or Guarded Organizations". Journal of Contemporary Ethnography. doi:10.1177/0891241614549834.
  44. ↑ Fine, p. 267
  45. ↑ Fine, p. 291
  46. ↑ American Anthropology Association Code of Ethics http://www.aaanet.org/issues/policy-advocacy/upload/AAA-Ethics-Code-2009.pdf, p.1
  47. 1 2 3 American Anthropology Association Code of Ethics, p.1
  48. ↑ American Anthropology Association Code of Ethics, p.2
  49. ↑ American Anthropology Association Code of Ethics, p.1-8
  50. 1 2 American Anthropology Association Code of Ethics, p.2-3
  51. ↑ American Anthropology Association Code of Ethics, p.4
  52. 1 2 American Anthropology Association Code of Ethics, p.5
  53. ↑ American Anthropology Association Code of Ethics, p.5-6
  54. 1 2 Fine, p. 270-77
  55. ↑ Fine, p. 277-81
  56. ↑ Fine, p. 282-89

Further reading

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