Ethnography - Science topic

Marjun Abear A notable study using ethnographic research design in teaching and learning is Paul Willis' "Learning to Labor" (1977). Willis observed working-class boys in a British school to explore how their social interactions and cultural attitudes shaped their educational experiences and future job prospects. This ethnography highlights how education can reinforce class inequalities, providing deep insights into the relationship between culture, learning, and social reproduction.

Please note that you wrote to the ResearchGate community, not to the RG team. Anyway, you are expected to correct such mistakes yourself, as the RG team does not have the capacity to do it. See "How do I edit my research item's details?" in https://help.researchgate.net/hc/en-us/articles/14293081125777-Reviewing-editing-and-featuring-your-research for instructions.

It's a decent starting point,IF your source is representative, and IF you will be following that with other interviews. Otherwise, you lack context to evaluate your source and I would recommend against it. Should you ties your wagon to that star, someone may come along a demonstrate that it is falling.

Etnografia, é olhar, ouvir, observar e anotar em detalhes. Se me exigem um método teórico, cito meu capítulo no Gate: "Método de pesquisa qualitativa na obra antropológica de Cãmara Cascudo"

When interviewing participants in the process of collecting data for my dissertation, I found that asking the person "How do you describe yourself?" was an open-ended question that was often answered with an identification of gender. The intent was to ask the subject to provide as much personally sensitive self-identification as was comfortable, in as non-threatening or off-putting a manner as possible. The answers to this question also included mentions of age, marital status, family situation (as in living with extended family), the ages of children, favorite sports team, and more. It was entirely possible that asking such an open-ended question could have yielded no response at all, and with some respondents this was the case, but this was successful for me.

Thanks Tomaž Schara, I will take a look.

No, it would not be an ethnographic study.

Thanks for your comment. Actually my interest started when somebody referred to an American anthropologist who used cultural fatigue to explain some social changes. I have rather related it to the philosophical development of existentialism, Heideggers death as justification for life, and Vattimo L´essere per la morte. I call that chapter being for death, as the English translation of "El ser para la muerte". In Medieval times apparently they had what they called taedium vitae, which I suppose is something like what you call burn out, depression, to languish, ,etc. I´m contending with the idea that being became associated with political power in a two thousend years process, and that truth has several forms of being expressed culturally.

This research was developed by Brazilian researchers in the university context of the Covid 19 pandemic. Follow the link:

I suggest Sabah Mahmood

Yes, I include CITI training in an ethnographic methods course and have found it works well. I have done it with and without inviting a representative from Research Compliance (IRB office) to speak to the class. In both cases all students successfully completed the online training and received the certificate for the course titled Group 2: social and behavioral investigators and key personnel.

For a constructivist approach, as a theoretical basis, ”The Social Construction of Reality”, by Peter L. Berger and Thomas Luckmann is a book that should not be missing.

https://www.spotless.co.uk › insights

Ethnography can help investigate very complicated or critical design challenges. A ... Ethnography was popularised by anthropology, but is used across a wide ... The aim of an ethnographic study within a usability project is to get 'under the ... As discussed above, ethnographic studies do not always require a long

Dear Olivier,

You may want to have a look on the paper of my former colleagues Tomaž Podobnikar:

Kind regards,

Balázs

Sarah Pink, RMIT University of Melbourne. Does some good work on digital and visual ethnography. Watch Laundry Lives online- thats a part of one of her projects.

Stay until local folks don't look at you like a stranger and often invite you to dinner. And you are so comfortable you can walk into houses without knocking (and not get shot). When you feel like family and when neighborhood folks think of you as part of the community.

hi

Ontology be it of Deleuze or any other philosopher, classical or "post-modern", cannot be "translated" into a methodology. Philosophy, including epistemology, ontology or even logic, are not a science or sciences, but rather teach us how to think. Thus, philosophy continues to think on the very same subjects, including time and its meanings. Deleuze time times three in which the present is "eradicated" as not yet comes clearly from Fernand Braudel triple division of historical time within his long-term theory. One can use ethnographic methods to research themes, as cinema time, discussed by Deleuze, but as part of a research question or problem from a concrete scientific field: cultural anthropology, sociology of cinema or any other domain for which ethnographic observation is useful. I hope that the following studies would be able to help your quest:

Bloch, M. 1989. « The past and the present in the present », Ritual, History and Power. London: The Athlone Press, pp. 1-18.

Chesneaux, J. 1996. Habiter le temps. Passé, présent, futur : esquisse d'un dialogue politique. Paris: Bayard Ed.

Gell, A. 1992. The Anthropology of Time. Cultural Constructions of Temporal Maps and Images. Oxford-Providence: Berg Publishers.

Malabou, C. 1996. Le temps, Paris, Hatier (coll. Profil 778, série Notions philosophiques).

Ricœur, P. 1983. Temps et récit, t. 1, Paris, Ed. du Seuil.

Tillard, B. 2011. Temps d'observation ethnographique et temps d'écriture. in: Les Sciences de l'éducation pour l'ère nouvelle : revue internationale, CERSE, Université de Caen, pp. 33-47.

Digital Anthropology for someone like me, who is 74 years old, and belongs to the "old guard", is a NON-ANTHROPOLOGY. The main technique of the ethno-anthropologist is participant observation, which is fully realized when you really go down on the field. Long, long ago, scholars relied almost entirely on sources, not just first-hand (such as missionaries or government officials), but even second-hand. Writing theories and monographs while sitting comfortably at home and in an armchair (Armchair Anthropologists). Then we saw that it was necessary, as they say, to "get your hands (and shoes) dirty". Going to the ground. Where difficulties of all kinds are often encountered. But it is there that we are together with the object-subject of our investigations: the inhabitants of the village, of the neighborhood of a city, and so on. It is there that a relationship is established with the other, which is made up of interrelationships and inter-locutions of various kinds, verbal, but also non-verbal. Without forgetting the administration of questionnaires, with open or closed answers, or the development of topics by school students.

Sometimes it will be necessary to use an interpreter, but it will be always the face-to-face relationship to be privileged. As I have constantly tried to do during of my researches carried out in Africa (Northern Kenya and South Sudan), Mexico, Inuit of the Canadian Arctic, maritime communities of the North Atlantic (Arctic Svalbard, included).

Therefore digital anthropology cannot become a specialization of a discipline which, by its very nature, is interested in man in flesh and blood, and not in virtual realities. While it is the technological aspect, i.e. immediate access to the world, in its most diversified ramifications (libraries, archives, universities, images, ministries, international agencies, etc .; video conferences and webinars: skype, zoom or remo, with colleagues scattered around the four corners of the earth, etc.), has meant that today it is no longer necessary to organize expensive and prolonged study missions, to collect background or collateral data from around the world: historical, demographic and of other nature, which we can simply and quickly get from home.

On YouTube please watch and listen to Professor Maya Khemlani David on ethnographic research (emic/etic).

This list of resources might be of help: https://www.odi.org/publications/16977-primary-data-collection-covid-19-era

I particularly recommend the document edited by Deborah Lupton: https://docs.google.com/document/d/1clGjGABB2h2qbduTgfqribHmog9B6P0NvMgVuiHZCl8/edit?ts=5e88ae0a#

check this out

Hello Barnabé. I would suggest you return to the books to gain a better understanding of the differences between "paradigms," "traditions," "analytic strategies" and "orientations," to name a few. "Field research" refers to the fact that the researcher(s) is present in the same space as the population of interest- they are "in the field" and not in the office. I am not clear on what has put you into a qualitative approach to your concerns, and not, for instance, a survey. The "entrepreneurial" definitely falls within the "social" sphere- how we provide for our physical necessities is a central organizing principal for our social life.

A suggestion: go back to the beginning and ask yourself

1. What do I want to understand/explore

2. What is the best strategy for learning about that? (information gathering through analysis)

3. How can I operationalize that strategy?

This should help you think about the structure of your inquiry. Good luck!

Geoffrey is spot on. The Human Relations Area Files emanating from Yale U. has been compiling text, data and photos for years. Check https://hraf.yale.edu/. I know of no better resource.

For hard-to-reach populations you might find participant-guided-sampling useful. Explore

First, if this is part of a mixed methods project, then there needs to be some integration between the qualitative and quantitative results. You can't just conduct two separate studies.

Second, I'm not sure whether sense of place is a strong candidate for a phenomenological study. In particular, if you want to emphasize the lived experience of being an immigrant, you cannot simply assume that sense of place is a central feature in that experience.

Third, it would be uncommon to base either ethnography or phenomenology on a theme-based analysis of interviews (thematic analysis is almost always limited to interviews).

So yes, you probably are trying to blend together too many things at once. I suggest you start by concentrating on your central topic around the experience of immigration, and then do a literature search for examples of different ways of studying that experience. In particular, can you find phenomenological studies on this topic? What kind of ethnographic work has been done in this area? Are there studies of immigration that used thematic analysis? As tool for this kind of searching, I recommend Google Scholar.

The goal in such a search would be to see how you yourself feel about the kinds of results and messages that are produced by these different approaches. What kinds of results speak to you in a meaningful way, and which methods can produce what you want to accomplish?

This is really interesting. I do photovoice research with non-binary young adults. I am currently preparing a study that will have small groups in various locations. Small groups will regularly connect with and report back to the larger collective group. We hope that this allows us to explore region specific issues, along with more broad ones. I'm definitely going to dig into your work!

Piotr, I'd say it depends on the source of hostility. If the source is the state or local criminal organizations, you'd best keep a low profile. If the source is the people in the community, then you'd do well to work with them, even tailor your research to be of use to them. I've had students work in the shadow of the Yakuza in Japan and of the Mexican government. In all cases they were open with the folks in the community about what they were doing, discussed their research with them and asked how it might be tailored to fit their needs. No pretensions of objectivity but honesty about orientation. In Japan those whose struggles were being studied were Thai bar women, in Mexico women struggling for water in poor barrios and in another place women struggling in foreign assembly plants. The results in all cases were interesting, of use to the folks in struggle and in two cases the dissertations became books - tailored to be of more use to those in struggle than to those hostile to those struggles. One such book:

The Terror of the Machine: Technology, Work, Gender, and Ecology on the U.S.-Mexico Border https://smile.amazon.com/Terror-Machine-Technology-U-S-Mexico-Migration/dp/0292765614/ref=sr_1_3?dchild=1&keywords=Terror+of+the+Machine&qid=1606907214&s=books&sr=1-3

eclectic approach is new to me and i personally would love to read about it too. thanks Dr El Sayed. however, what you do does fall under the purview of what an ethnographic research is. you may want to read my chapter on ethnography given below. here i explain ethnographic research from a non-western perspective. hope it helps you with your research journey. Dewan M. (2018) Understanding Ethnography: An ‘Exotic’ Ethnographer’s Perspective. In: Mura P., Khoo-Lattimore C. (eds) Asian Qualitative Research in Tourism. Perspectives on Asian Tourism. Springer, Singapore. https://doi.org/10.1007/978-981-10-7491-2_10

The book that I remember reading with interest was: CHENG, Sealing. On the Move for Love: Migrant Entertainers and the U.S. Military in South Korea. Philadelphia: University of Pennsylvania Press, 2013. Nonetheless, I have learned much more about South Korean cultures by visiting the astonishing National Museum of Korea in Seoul. After, one can complement the rich experience by going to the National Folk Museum of Korea.

"What is the best Fieldwork for Ideation process?" The iterative ideation process is related to what idea(s) or problems you’re focused on. It has wide application usage depending on which direction you want to go, for example, design fields of varying descriptions, etc. However, the specific fieldwork you need to embark on depends on what you are focusing on. At this initial stage, it seems to me to be a difficulty in prescribing the fieldwork without the specific focus or definition of the research problem. It could also create a stultification of great ideas you may have without defining your particular research problem. So in looking at the relationship between qualitative research (ethnography) and the ideation activity, what are you aiming at? Again, once you define that, you’re good to go. That is why @Abdullah Al-Beraidi attempts to help define specific problems you could look at. Thanks

Dear Aviva,

Autoethnography is a form of qualitative research in which an author uses self-reflection and writing to explore anecdotal and personal experience and connect this autobiographical story to wider cultural, political, and social meanings and understandings. This is basically a set of qualitative methods that are used in social sciences that focus on the observation of social practices and interactions. Its aim is to observe a situation without imposing any deductive structure or framework upon it and to view everything as strange or unique. A popular and helpful categorization separate qualitative methods into five groups: ethnography, narrative, phenomenological, grounded theory, and case study. Autoethnography is an approach to research and writing that seeks to describe and systematically analyze personal experience in order to understand cultural experience. Classic ethnographic research involves a detailed description of the whole of a culture outside of the country of origin of the researcher. A researcher uses tenets of autobiography and ethnography to do and write autoethnography. Stepwise to better understanding, choose a culture to represent, generate & develop ideas, research assigned readings and discussion, gather Information from secondary sources, reflect on your own experience, and describe the language of your culture.

Ashish

The Corona virus pandemic provides a world wide opportunity to reset one's value system. Specifically via the understanding of one's Beliefs, Love, and Hope.

As such a forensic simulator has been built in which to provide for such and understanding. This understanding must satisfy the equation 1) which is derived from equations its subsystem made up of equations a) and b):

1) Understanding = Knowledge - (Truth + Lies) where

a) Understanding = Knowledge + Uncertainty, and

b) 0 = Uncertainty + Truth + Lies

Additional information from which the forensic simulator is designed is provided in the attachments.

Hopefully this information may be of value to you in your research.

Respectfully, Al Fermelia, Ph.D

Yes, your PhD is definitely going to help you out for applying in future. You can apply for post doc like ICSSR as well for TISS pdfs. For jobs, you will be welcomed in various state and central universities as teaching faculty for sure..

Hi ! In principle, there is no single fixed rule in the duration of participatory observation. It is due to the researcher's experience in assessing the reliability and depth of informations. The researcher can also avoid this issue by combining other methods of data collection. Standing at the proverb: Don't put all of your eggs in one basket.

A multi-sited perspective in anthropology is also cultural; one can research in the same geographical territory different cultures, languages, and ethnical groups, which is still a main characteristic of research in countless places in Africa, South America, Southeast Asia, or the Pacific. One can also research in the same territory public or private hospitals, schools, etc. using multi-sited ethnography to address welfare or educational subjects, for example. The concepts of "context" and "connection" are complex. In social sciences, the meaning of context varies from discourse circumstances, authorship to social or economic structures. In ethnography, it is easier to keep as context an "institution", a "territory" or a "culture". Connection normally means phenomena in different places sharing some common cultural features. We use connective research when we can't compare since one can only compare what shares the same space and time dimensions. Other than Marcus indicated by our colleague Uchendu (Marcus, George E. Ethnography in/of the World System. The Emergence of Multi-Sited Ethnography, 2005), it also helps Falzon, Mark-Anthony (ed.), Multi-Sited Ethnography: Theory, Praxis and Locality in Contemporary Research, 2009, and, in a different perspective, Carter, Pam. Governing spaces: a multi-sited ethnography of governing welfare reform at close range and at distance, 2016.

I don't think it is the only solution

Dear Angela (and colleagues),

I am enjoying this discussion and was also glad to have the chance to look a bit at your work (titles and abstracts) to get a feel for the kinds of paradoxes and frameworks that you are addressing. Allow me to add some comments here that might attract some interdisciplinary discussion and also help to focus some joint research questions. After that, probably we can continue this as a separate discussion between us.

My thought in looking at your work (paradoxes in management decisions in the area of sustainable development) is that your research question on paradoxes is set within the framework of managerial decision-making and planning, with paradoxes in values where you assume actors are starting with a free choice. Probably you are working with the types of concerns identified by Kenneth Arrow, the Nobel Prize winner in Economics who noted the paradox in planning given interactions between long and short-term economic valuations and decisions. That also seems a bit like the problem of measurement in physics, of Heisenberg's uncertainty principle (and Schroedinger's cat).

The paradoxes in social science for prediction that I mentioned (outcomes that short-circuit the assumptions in the models of behavior, like "rational choice" from "economics" and "political science") works from the other direction, observing the behaviors and trying to find the right model that has predictive value of the outcomes. This is important when the existing models that have a supposed "logic" do not fit because there is actually another logic at work (that would also offend religious and ideological assumptions in our society and in institutions, like those of "rational actors" and "progress" so that we are blinded to recognizing them).

Ultimately, both approaches can come together in larger models that combine prediction (assuming determinism) with policy (assuming free choice) in trying to find how much of each are at work. While I see the focus of some of your work, the focus of your outreach is still unclear as to which of these levels you are inviting colleagues to discuss, as well as on other concerns.

Your outreach could better define the specific questions and disciplines and problem areas you are focusing on now since it looks like you are attracting everything and appears that these basic frameworks are being lost in a goal of attracting people rather than focusing on real problems and solutions. For instance, anyone looking at the list of sources in your bibliography, above, will note that it is based on just "subject" areas and categorical words ("studying paradox", "towards a theory", "ethnography") without stating any actual problem you are trying to solve, why it is important to solve it at all, whether you have any solutions and if so how they work and for whom. These are the basic obligations of scientific and applied disciplines. Otherwise you are just in the realm of philosophy and theology.

I know from you work on line that you, personally, are focusing on "sustainability" (a real public problem) and helping decisionmakers to overcome paradoxes in their values. We share that concern as you can see from some of my work (for example on the problem of the "prisoners' dilemma" of national decision-makers trying to do sustainable development planning but being forced to "grow" and buy weapons instead, in order to protect their resources, which creates a paradox of unsustainability and global collapse). I also look at it from the other angle of the deterministic framework logics that undermine free choice (like the logic of cultural suicide).

As to "ethnography", the word today has simply been redefined. We live at a time of Orwellian "Newspeak" where academic disciplines and public discourse uses words meaning their opposites in order to promote (and hide) underlying agendas. In the current era of neo-liberalism and neo-colonialism, in which "identities" are promoted but the actual cultures and environments that traditionally defined identity (the globe's 6,000 languages and the eco-systems where they developed) are being destroyed as part of an effort to urbanize, industrialize, homogenize and "integrate" everyone uniformly into global corporate culture, the only remaining "identities" are those visible or chosen in a single mass society. In avoiding having to deal with the reality of destruction of cultures/languages/environments and ethnicity, co-opted academics have worked to redefine "ethnography" to mean its opposite, by redefining "ethnic" in terms of everything from corporate and organizational identity to hobbies and choices (e.g., "vegetarianism" or "fast food" or "sexuality" or "cults" that are not ethnicities or cultures). Anthropologists have also been part of the elimination of their subject of study (through cultural genocide) so to find work, they need to claim that they still have a "methodology" that they can sell to others. You have been misled in your use of the word "ethnography" and have been drawn into an ideological redefinition that has ethical implications that probably you would want to avoid. The neutral word you want to use, to avoid the implication of "ethnicities" is "participatory observation" or "organizational study".

We all need to go back to basics in social sciences today to overcome the ideologies and blurring that is undermining disciplines, scholarships and applications. Rather than "citing" "authorities" (which is what religions do), we need to just start with what is observable, measurable, and commonly verifiable, starting with the simple building blocks like I suggest above with "participatory observation" and "organizational study", in place of words that have distorted meanings and categories that do not have explicitly clear content.

If you do want to introduce anthropological/ethnographic concepts, then you can define your research into paradoxes by looking at the differences between the cultures in which the differences are made to see what "cultural strategies" the actors use that fit into the larger strategies for achieving sustainability in their environments. While cultural differences are disappearing globally, you can still find many if you are trained to look for them (and to see the holistic, deeper structures).

Best,

David

I have no idea about this topic

Hi Hannah - how you and Preston doing during this horrible time? There‘s lots out there, so it will depend upon what your interests are. As a start, i’d recommend Joe Tobin, Sally Lubeck, Rebecca New/Robert LeVine (more focused on child development), Beth Swadener, and others in the Reconceptualizing Early Childhood Education: http://www.receinternational.org Be we’ll! Mark

In mixed methods, the most common reason for starting with a qualitative methods is a "sequential exploratory design." The most frequent use for this design is to create quantitative measures, but it is also useful for generating hypotheses. This is often summarized as qual --> QUANT

Alternatively, starting with a quantitative method is often termed a "sequential explanatory design" and the most frequent use for this design is to help understand the results from a quantitative method. This is often summarized as QUANT --> qual

A less common design is to begin with a major qualitative study and then extend that with a smaller quantitative study. In that case, you might generate hypotheses with the qualitative study and then do a preliminary test with the quantitative study. This is can be summarized as QUAL --> quant, and here is a link to a paper I wrote on this third option:

I've used Atlas.ti and Dedoose extensively. I prefer Atlas.ti but Dedoose is helpful if you're looking to collaborate with others throughout the analyses

Specifying a study design is not the same as linking your study to a broad methodological approach, such as "case study, narrative research, phenomenology and so forth." Instead, a study design should begin with a research question or goal, and then specify the procedures that you will use to address your goal(s).

Undoubtedly the most common type of design in qualitative research is to collect your data using semi-structured interviews and then apply thematic analysis. Within that broad approach, you need to specify who you will interview and why, what questions you will ask and why, etc. etc.

Scott Jones, J., & Watt, S. (Eds.). (2010). Ethnography in social science practice. Routledge/Taylor & Francis Group.

This paper might be useful for you! Mehra, B. (2002). Bias in qualitative research: Voices from an online classroom. The Qualitative Report, 7(1), 1-19.

Are you thinking of a theoretical model or a model for performing the data collection?

Using ideas that develop creative processes such as skills, planning and design, as well as the continuous encouragement of positive processes and correcting the wrong ones.

Ethnographic materials are actively used in the fashion industry, especially in clothing design. This is a strong trend and it is associated with the problem of erosion of national identity in many regions of the world. I attach the presentation of my report at a conference in the Ethnographic Museum of Sofia (Bulgaria)

Learning by doing is in my opinion an indispensable part of teaching ethnography. Let student on a small scale enter an (accessible) setting of their choice, collect data and analyse it with regard to some feasible research question. Even though students will probably run into some difficulties, the training effect will be tremendous.

I think yes but without violating the ethical consideration of exploiting children.

here is an article i read recently though my interest in dance, the dancer/performance and subject matter in the artilce-outside academia. i will be glad to help you perform a literature review as i am sure there are many resources out there.

If you are involved with a university, you can get that information from Institutional Review Board or if you are in a country that gives you permission to conduct the study. That form must be filled out by participants before you start research with participants or it can void your research.

Thank you very much, Thierry.

Why on earth do you have to denigrate quantitative research? I think you doth protest too much!

Samitha - Yes, it is possible to incorporate narrative analysis to analyse data obtained from an ethnographic research. There is increasing recognition of the importance and usefulness of narrative analysis as an element of doing ethnography. Narrative is now seen as one of the fundamental ways in which humans organize their understanding of the world. Narrative inquiry is the process of gathering information for the purpose of research through storytelling. The researcher then writes a narrative of the experience. Ethnography provides a detailed exploration of group activity and may include literature about and/or by the group. It is an approach which employs multiple methodologies to arrive at a theoretically comprehensive understanding of a group or culture.

An international team did surveys in March. Among them our Institute for Protest and Social Movement Studies. Information in German here: https://protestinstitut.eu/das-ipb-in-den-medien-fridays-for-future/

Others involved were: Göteborgs Universitet, Uppsala Universitet, University of Exeter, Vrije Universiteit Amsterdam, Universiteit Antwerpen, Université de Genève, Université de Neuchâtel, Scuola Normale Superiore (Florenz)

Thanks very much!

Digital Ethnography: Principles and Practice (Pink et al 2015) and Digital Anthropology (Horst and Miller 2012) are both good on social media methods and digital ethnography.

NVivo software gives the opportunity to 'capture' posts, pages, twitters on the web through Ncapture.

In the following link, you can read information about installing NVivo12 and supported languages.

After importing data from the web, you have to check that the material you are interested in is captured.

This process allows you to be able to code contents in NVivo.

I think of "big data" as wide but very typically very thin -- in this case, "scraping" is a good metaphor, as in "scraping the surface.' In contrast, qualitative methods, and especially enthnography, may be narrow but they go deep.

I am glad you find the chapters interesting!

George

Yes, ethnography is a systematic, comprehensive and topic oriented approach using observation and participation or particularly participant observation. I think the concept of ethnography as "thick description" as coined by Clifford Geertz is relevant here. Ethnographers can also study their own societies or communities, which might be more challenging than studying other foreign societies.

Marilyn Strathern "Cutting the Network" (article) and Partial Relations (book).

Check this one: https://ksiegarnia.pwn.pl/Interpretacja-materialow-wizualnych,157876331,p.html

and Saras's Pink Visual Ethnography. Best intro. We have been using visual ethnography working with refugees. Unfortunately did not publish it in visual form. You can check in my works: Generation 1.5...

Best

I think Michael Uebel gives a very good steer with Lingis, the affective texture of whose work is very strong. Katy Stewart, in Ordinary Affects, writes quite differently from her more conventional A Space by the Side of the Road, but multiple meanings are certainly present. Of course, multiplicity is a quality of the research itself, and ethnographic writing is as much about allowing it to be as it is about creating it reflexively. Text is neither the end point nor the beginning, but a snapshot, always in the middle (Stewart's take is Deleuzian). Her view is more fragmentary, more explicitly poetic than narrative, and narrative ethnographers (like HL Goodall Jr, for example) have explored different forms of text to open their accounts up. Others have moved to theatre and documentary (even art) film, and there's a substantial body of work on the latter.

india and othere countries in south asia WERE colpnized

Phenomenology / Case study / Ethnography = Research Design

Interview / Focus group / Observations = Data Collection strategy

Thematic analysis / content analysis = Analysis process

Don't get confused 👌👌👌

Hi,

Actually, there are opposing views in ethnography on this issue. Broadly speaking, If you prefered extended case method, you would start with a theory and go into the field, then go back to the theory to elaborate it. However, if you would prefer gorunded theory, you would enter the field without a specific theory and you would end up with a theory. For extended case method, I suggest you to look at Buroway and for grounded theory , as the previous answer mentioned, Glaser and Strauss.

Dear Shree,

A combination of dense ethnographic description of your fieldwork combined with analysis as advocated by Cristiano Hamann is important. Please too consider relevant ethical issues because the identification of your research participants presumably is a sensitive matter. What is the age of your research participants?

The context is different, but there is a discussion of ethical engagement in the publication below (which is intended to explore issues rather than just report the findings of fieldwork):

Kunnath, George J. 2013 Anthropology’s ethical dilemmas: Reflections from the Maoist fields of India, Current Anthropology54(6): 740-752.

Below, too, are some suggestions to help you review the background of how anthropological approaches to gay/lesbian/transgender studies have emerged, in particular to the idea that families can be made and not simply acquired through blood relations. This short selection of publications might be of interest from a cross-cultural perspective in considering relationships between what people learn in their families compared with other educational settings:

Lancaster, Roger N. 1988 Subject honor and object shame: the construction of male homosexuality and stigma in Nicaragua, Ethnology 27(2): 111-125.

Muraco, Anna 2006 Intentional families: fictive kin ties between cross-gender, different sexual orientation friends, Journal of Marriage and Family 68(5): 1313-1325.

Stephen, Lynn 2002 Sexualities and genders in Zapotec Oaxaca, Latin American Perspectives 29 (2): 41-59.