Search results for 'Ethnography' (try it on Scholar)

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  1.  12
    Walter Feinberg (2015). Critical Pragmatism and the Appropriation of Ethnography by Philosophy of Education. Studies in Philosophy and Education 34 (2):149-157.
    In this essay I explore the potential that ethnographic methods hold for philosophy of education as a form of critical pragmatism. An aim of critical pragmatism is to help to analyze the roadblocks to fruitful communication, coordination and liberation. It does so by identifying their sources and opportunities for repair. As I have argued elsewhere :222–240, 2012) an important aim of critical pragmatism is to redirect expert knowledge so it takes seriously local understanding. In this essay I do two things. (...)
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  2.  9
    Constance Iloh & William Tierney (2014). Using Ethnography to Understand Twenty-First Century College Life. Human Affairs 24 (1):20-39.
    Ethnography in the field of postsecondary education has served as a magnifying glass bringing into focus university culture and student life. This paper highlights the ways in which ethnography is especially useful for understanding more recent dynamics and shifts in higher education. The authors utilize existing literature to uphold the relevancy of ethnography, while exploring its opportunities for research on adult students, online education, and for-profit colleges in particular. They conclude with methodological recommendations and directions for both (...)
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  3.  3
    Alexander V. Kozin (2015). On the Cultural Meaning of The New Yorker ‘Lawyer Cartoon:’ An Experiment in Ethnography of Communication. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 28 (4):801-823.
    This essay concerns itself with the Lawyer cartoon, a thematic subgenre of the “The New Yorker Magazine” cartoon, which focuses on the legal profession in the US context. An examination of the cultural meaning of this phenomenon is carried out on the strength of ethnography of communication, which discloses the cartoon as a cultural, social and rhetorical artifact. Among the findings of this study are the structural components, functions, and the rules of configuring the Lawyer cartoon toward it becoming (...)
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  4.  8
    Thomas Scheffer (2007). Event and Process: An Exercise in Analytical Ethnography. [REVIEW] Human Studies 30 (3):167 - 197.
    Analytical ethnography does not presume a principal analytical frame. It does not know (yet) where and when the field takes place. Rather, the ethnographer is in search for appropriate spatiotemporal frames in correspondence with the occurrences in the field. Accordingly, the author organizes a dialogue between conceptual frames and his various empirical accounts. He confronts snapshots of English Crown Court proceedings with models of event and process from micro-sociology and macro-sociology. A range of–more or less early or late, relevant (...)
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  5.  3
    Daniel Cefaï (2015). Outreach Work in Paris: A Moral Ethnography of Social Work and Nursing with Homeless People. Human Studies 38 (1):137-156.
    How do we take care of homeless people? A field study with a humanitarian NGO, the Samusocial de Paris, France, gave the author the opportunity to observe nursing and social work with homeless people. The first part of the article recounts how the public problem of “grande exclusion” emerged in France and the kind of value judgments and controversies it gave rise to. He accounts for his tactics not to take sides for any of the definitions and evaluations available in (...)
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  6.  3
    Duska Rosenberg (2001). Three Steps to Ethnography: A Discussion of Interdisciplinary Contributions. AI and Society 15 (4):295-315.
    In this paper recent research involving interdisciplinary ethnography is presented as an exploration of its contribution to studies of people and technology in the workplace. Three main patterns of interaction between ethnography and ‘the others’ are examined. First, the influence of ethnography in promoting people-oriented perspectives of technology is discussed with reference to workplace studies in manufacturing. Second, ethnography contribution to the development of hybrid methods for the design and implementation of technology for use in the (...)
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  7.  14
    Thomas A. Lewis (2010). Ethnography, Anthropology, and Comparative Religious Ethics: Or Ethnography and the Comparative Religious Ethics Local. Journal of Religious Ethics 38 (3):395-403.
    Recent ethnographic studies of lived ethics, such as those of Leela Prasad and Saba Mahmood, present valuable opportunities for comparative religious ethics. This essay argues that developments in philosophical and religious ethics over the last three decades have supported a strong interest in thick descriptions of what it means to be human. This anthropological turn has thereby laid important groundwork for the encounter between these scholars and new ethnographic studies. Nonetheless, an encounter it is. Each side brings novel questions to (...)
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  8.  5
    Peter Benson & Kevin Lewis O'neill (2007). Facing Risk: Levinas, Ethnography, and Ethics. Anthropology of Consciousness 18 (2):29-55.
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  9. Claire Laurier Decoteau (2016). The AART of Ethnography: A Critical Realist Explanatory Research Model. Journal for the Theory of Social Behaviour 46 (3).
    Critical realism is a philosophy of science, which has made significant contributions to epistemic debates within sociology. And yet, its contributions to ethnographic explanation have yet to be fully elaborated. Drawing on ethnographic data on the health-seeking behavior of HIV-infected South Africans, the paper compares and contrasts critical realism with grounded theory, extended case method and the pragmatist method of abduction. In so doing, it argues that critical realism makes a significant contribution to causal explanation in ethnographic research in three (...)
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  10. Michael Burawoy, Joseph A. Blum, Sheba George, Zsuzsa Gille & Millie Thayer (2000). Global Ethnography: Forces, Connections, and Imaginations in a Postmodern World. University of California Press.
    In this follow-up to the highly successful _Ethnography Unbound,_ Michael Burawoy and nine colleagues break the bounds of conventional sociology, to explore the mutual shaping of local struggles and global forces. In contrast to the lofty debates between radical theorists, these nine studies excavate the dynamics and histories of globalization by extending out from the concrete, everyday world. The authors were participant observers in diverse struggles over extending citizenship, medicalizing breast cancer, dumping toxic waste, privatizing nursing homes, the degradation of (...)
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  11.  77
    Sara Giordano (2014). Scientific Reforms, Feminist Interventions, and the Politics of Knowing: An Auto‐Ethnography of a Feminist Neuroscientist. Hypatia 29 (4):755-773.
    Feminist science studies scholars have documented the historical and cultural contingency of scientific knowledge production. It follows that political and social activism has impacted the practice of science today; however, little has been done to examine the current cultures of science in light of feminist critiques and activism. In this article, I argue that, although critiques have changed the cultures of science both directly and indirectly, fundamental epistemological questions have largely been ignored and neutralized through these policy reforms. I provide (...)
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  12.  3
    Jill Buttery (2016). Forms in Early Modern Utopia: The Ethnography of Perfection by Nina Chordas. Utopian Studies 27 (2):373-376.
    In her book Forms in Early Modern Utopia: The Ethnography of Perfection, Nina Chordas challenges the idea that early modern utopia literature is a fictional literary genre. She argues that utopia literature should be considered a conglomeration of genres with a hybrid life, that is, as both fiction and real-life phenomenon in the early modern period. Her aim is to show that the development of utopia as a genre in the sixteenth and seventeenth centuries was a response to the (...)
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  13. Mark W. Risjord (2000). The Politics of Explanation and the Origins of Ethnography. Perspectives on Science 8 (1):29-52.
    : At the turn of the twentieth century, comparative studies of human culture (ethnology) gave way to studies of the details of individual societies (ethnography). While many writers have noticed a political sub-text to this paradigm shift, they have regarded political interests as extrinsic to the change. The central historical issue is why anthropologists stopped asking global, comparative questions and started asking local questions about features of particular societies. The change in questions cannot be explained by empirical factors alone, (...)
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  14.  12
    Ian Skoggard & Alisse Waterston (2015). Introduction: Toward an Anthropology of Affect and Evocative Ethnography. Anthropology of Consciousness 26 (2):109-120.
    A growing interest in affect holds much promise for anthropology by providing a new frame to examine and articulate subjective and intersubjective states, which are key parts of human consciousness and behavior. Affect has its roots in the social, an observation that did not go unnoticed by Durkheim and since then has been kept in view by those social scientists interested in the emotions, feelings, and subjectivity. However, the challenge for ethnographers has always been to articulate in words and conceptualize (...)
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  15.  6
    Charles L. Bosk (2008). What Would You Do?: Juggling Bioethics and Ethnography. University of Chicago Press.
    In hospital rooms across the country, doctors, nurses, patients, and their families grapple with questions of life and death. Recently, they have been joined at the bedside by a new group of professional experts, bioethicists, whose presence raises a host of urgent questions. How has bioethics evolved into a legitimate specialty? When is such expertise necessary? How do bioethicists make their decisions? And whose interests do they serve? Renowned sociologist Charles L. Bosk has been observing medical care for thirty-five years. (...)
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  16.  23
    Peter R. Grahame (1998). Ethnography, Institutions, and the Problematic of the Everyday World. Human Studies 21 (4):347-360.
    This essay describes institutional ethnography as a method of inquiry pioneered by Dorothy E. Smith, and introduces a collection of papers which make distinctive contributions to the development of this novel form of investigation. Institutional ethnography is presented as a research strategy which emerges from Smith's wide-ranging explorations of the problematic of the everyday world. Smith's conception of the everyday world as problematic involves a critical departure from the concepts and procedures of more conventional sociologies. She argues for (...)
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  17.  20
    Michael Herzfeld (1987). Anthropology Through the Looking-Glass: Critical Ethnography in the Margins of Europe. Cambridge University Press.
    Using Greek ethnography as a mirror for an ethnography of anthropology itself, this book reveals the ways in which the discipline of anthropology is ensnared in the same political and social symbolism as its object of study. The author pushes the comparative goals of anthropology beyond the traditional separation of tribal object from detached scientific observer, and offers the discipline a critical source of reflexive insight based on empirical ethnography rather than on ideological speculation alone.
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  18.  6
    Dominique Lestel (2014). Toward an Ethnography of Animal Worlds. Angelaki 19 (3):75-89.
    The convergence between ethology and ethnography has significantly transformed studies of animal subjectivity and culture. The future of both fields lies in a cultural zoology that treats animals as subjects partaking in culture. Nonetheless, significant resistance to such an approach exists on each side of the dis- ciplinary divide. Biologists and social scientists content themselves with definitions of culture that prevent them from taking heed of crucial dimensions of it. Beyond that, the very organiz- ation of scholarly knowledge in (...)
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  19.  13
    I. I. I. Young (2014). The Shape of Reflexivity: A Pragmatist Analysis of Religious Ethnography. American Journal of Theology and Philosophy 35 (1):42-64.
    In recent years, religious studies has undergone an ethnographic turn. More and more, scholars attend to the social location and significance of religious practice. This approach foregrounds the self-understandings of religious communities and practitioners and raises the question of the relation between ethnography and philosophical analysis. For instance, Saba Mahmood, in The Politics of Piety, draws from ethnographic study so as to critique philosophy’s universalizing claims regarding subjectivity, enabling a recognition of the diverse forms feminist subjectivity and political agency (...)
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  20.  12
    I. I. I. William W. Young (2014). The Shape of Reflexivity: A Pragmatist Analysis of Religious Ethnography. American Journal of Theology and Philosophy 35 (1):42-64.
    In recent years, religious studies has undergone an ethnographic turn. More and more, scholars attend to the social location and significance of religious practice. This approach foregrounds the self-understandings of religious communities and practitioners and raises the question of the relation between ethnography and philosophical analysis. For instance, Saba Mahmood, in The Politics of Piety, draws from ethnographic study so as to critique philosophy’s universalizing claims regarding subjectivity, enabling a recognition of the diverse forms feminist subjectivity and political agency (...)
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  21.  30
    Tim Ingold (2001). The Use and Abuse of Ethnography. Behavioral and Brain Sciences 24 (2):337-337.
    Human beings grow into cultural knowledge, within a social and environmental context, rather than receiving it ready made. This seems also to be true of cetaceans. Rendell and Whitehead invoke a notion of culture long since rejected by anthropologists, and fundamentally misunderstand the nature of ethnography. A properly ethnographic study of cetaceans would directly subvert their positivist methodology and reductionist assumptions.
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  22.  10
    Markus Schlecker & Eric Hirsch (2001). Incomplete Knowledge: Ethnography and the Crisis of Context in Studies of Media, Science and Technology. History of the Human Sciences 14 (1):69-87.
    This article examines strands of an intellectual history in Media and Cultural Studies and Science and Technology Studies in both of which researchers were prompted to take up ethnography. Three historical phases of this process are identified. The move between phases was the result of particular displacements and contestations of perspective in the research procedures within each discipline. Thus concerns about appropriate contextualization led to the eventual embrace of anthropological ethnographic methods. The article traces the subsequent emergence of a (...)
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  23.  20
    Anne Beaulieu (2004). Mediating Ethnography: Objectivity and the Making of Ethnographies of the Internet. Social Epistemology 18 (2 & 3):139 – 163.
    This paper aims to contribute to current discussions about methods in anthropological (especially ethnographic) research on the cultures of the internet. It does so by considering how technology has been presented in turn as an epistemological boon and bane in methodological discourse around virtual or online ethnography, and cyberanthropology. It maps these discussions with regards to intellectual traditions and ambitions of ethnographic research and social science, and considers how these views of technology relate to modernist discourse about the value (...)
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  24.  12
    Michael Huspek (1994). Critical Ethnography and Subjective Experience. Human Studies 17 (1):45 - 63.
    I began this essay by advancing three claims with respect to conducting ethnographic research: the analyst should be disposed to engage Other in a genuinely dialogic fashion so as to produce shared understanding; provision should be made for the analyst to disengage from the dialogue for purposes of self-reflection; and there should be some justificatory grounds for ideology critique. At the same time, I noted the problematic status of these claims on conceptual and methodological grounds and pointed to a need (...)
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  25.  7
    David F. Armstrong (2002). Ethnography Should Replace Experimentation. Behavioral and Brain Sciences 25 (5):620-621.
    This paper points to the need in ape language research to shift from experimentation to ethnography. We cannot determine what goes on inside the head of an ape when it communicates with a human being, but we can learn about the nature and content of the communication that occurs in such face-to-face interaction. This information is fundamental for establishing a baseline for the abilities of an ape-human common ancestor.
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  26.  7
    Jamshid Tehrani (2006). The Uses of Ethnography in the Science of Cultural Evolution. Behavioral and Brain Sciences 29 (4):363-364.
    There is considerable scope for developing a more explicit role for ethnography within the research program proposed in the article. Ethnographic studies of cultural micro-evolution would complement experimental approaches by providing insights into the “natural” settings in which cultural behaviours occur. Ethnography can also contribute to the study of cultural macro-evolution by shedding light on the conditions that generate and maintain cultural lineages. (Published Online November 9 2006).
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  27.  1
    I. I. I. William W. Young (2014). The Shape of Reflexivity: A Pragmatist Analysis of Religious Ethnography. American Journal of Theology and Philosophy 35 (1):42-64.
    In recent years, religious studies has undergone an ethnographic turn. More and more, scholars attend to the social location and significance of religious practice. This approach foregrounds the self-understandings of religious communities and practitioners and raises the question of the relation between ethnography and philosophical analysis. For instance, Saba Mahmood, in The Politics of Piety, draws from ethnographic study so as to critique philosophy’s universalizing claims regarding subjectivity, enabling a recognition of the diverse forms feminist subjectivity and political agency (...)
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  28. Kathryn M. Borman (2010). An Ethnography of AESA: A Collective Insider's Perspective on the Organization (AESA Presidential Address--1986). Educational Studies 18 (3):359-373.
    (1987). An Ethnography of AESA: A Collective Insider's Perspective on the Organization (AESA Presidential Address--1986) Educational Studies: Vol. 18, No. 3, pp. 359-373.
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  29. with Ray DeVries (2008). Bureaucracies of Mass Evasion: Irbs and the Ethnography of Ethics. In Charles L. Bosk (ed.), What Would You Do?: Juggling Bioethics and Ethnography. University of Chicago Press
     
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  30. Dell Hymes (2015). Ethnography, Linguistics, Narrative Inequality: Toward an Understanding of Voice. Routledge.
    This collection of work addresses the contribution that ethnography and linguistics make to education, and the contribution that research in education makes to anthropology and linguistics.; The first section of the book pinpoints characteristics of anthropology that most make a difference to research in education. The second section describes the perspective that is needed if the study of language is to contribute adequately to problems of education and inequality. Finally, the third section takes up discoveries about narrative, which show (...)
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  31.  56
    Csaba Varga (2012). Comparative Legal Cultures: On Traditions Classified, Their Rapprochement & Transfer, and the Anarchy of Hyper-Rationalism with Appendix on Legal Ethnography. Szent István Társulat.
    Disciplinary issues -- Field studies -- Appendix: Theory of law : legal ethnography, or, the theoretical fruits of the inquiries into folkways. /// Reedition of papers in English spanning from 1995 to 2008 /// DISCIPLINARY ISSUES -- LAW AS CULTURE? [2002] 9–14 // TRENDS IN COMPARATIVE LEGAL STUDIES [2002] 15–17 // COMPARATIVE LEGAL CULTURES: ATTEMPTS AT CONCEPTUALISATION [1997] 19–28: 1. Legal Culture in a Cultural-anthropological Approach 19 / 2. Legal Culture in a Sociological Approach 21 / 3. Timely Issues (...)
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  32. Peter Woods (1996). Researching the Art of Teaching: Ethnography for Educational Use. Routledge.
    This book is a follow-up to _Inside Schools_. It reviews the position of ethnography in educational research in the light of current issues and of the author's own research over the past ten years. Starting from an analysis of teaching as science and as art, Peter Woods goes on to review the general interactionist framework in which his own work is situated, and how this relates to postmodernist trends in qualitative research. The approach is illustrated through reference to the (...)
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  33. James Clifford & George E. Marcus (eds.) (1986). Writing Culture: The Poetics and Politics of Ethnography. University of California Press.
     
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  34. James Clifford (1988). The Predicament of Culture Twentieth-Century Ethnography, Literature, and Art.
     
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  35. W. Barnett Pearce (1991). Reviews : James A. Clifford, The Predicament of Culture: Twentieth-Century Ethnography, Literature and Art, London: Harvard University Press, 1988, £23.95, Paper £9.95, Xii + 381 Pp. Stephen A. Tyler, The Unspeakable: Discourse, Dialogue and Rhetoric in the Postmodern World, Madison, Wisc.: University of Wisconsin Press, 1987, £40.00, Paper £16.85, Xii + 240 Pp. [REVIEW] History of the Human Sciences 4 (1):115-118.
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  36.  53
    D. W. Robertson (1996). Ethical Theory, Ethnography, and Differences Between Doctors and Nurses in Approaches to Patient Care. Journal of Medical Ethics 22 (5):292-299.
    OBJECTIVES: To study empirically whether ethical theory (from the mainstream principles-based, virtue-based, and feminist schools) usefully describes the approaches doctors and nurses take in everyday patient care. DESIGN: Ethnographic methods: participant observation and interviews, the transcripts of which were analysed to identify themes in ethical approaches. SETTING: A British old-age psychiatry ward. PARTICIPANTS: The more than 20 doctors and nurses on the ward. RESULTS: Doctors and nurses on the ward differed in their conceptions of the principles of beneficence and respect (...)
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  37.  33
    Benoît Mauchamp (2014). Becoming a Stranger at Home: A Semiotics of Domestic Ethnography. Semiotics:191-201.
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  38.  31
    Myrdene Anderson & Devika Chawla (2014). Recovering Voice in Ethnography. Semiotics:521-529.
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  39.  77
    Myrdene Anderson & Devika Chawla (2007). Exploring the Semiosic Tensions Between Autobiography, Biography, Ethnography, and Autoethnography. Semiotics:1-9.
    The Saami assert that "to move on is better than to stay put" (jot'tit lea buorit go orrot). The senior (in more ways than one) author, Myrdene Anderson, found as a Saami ethnographer that her life history resonated well with this Saami philosophy. In addition, Anderson had adopted from her own heritage the adage that "one can't hit a moving target". The Saami would also be comfortable with that formula. Together, one might minimally collapse and paraphrase both adages as: "a (...)
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  40.  13
    John Kelsay (2010). Response to Papers for “Ethnography, Anthropology, and Comparative Religious Ethics” Focus. Journal of Religious Ethics 38 (3):485-493.
    The Center for the Study of World Religions (CSWR) project represented here through papers by Thomas Lewis, Aaron Stalnaker, Hans Lucht, and Lee Yearley (with responses) was motivated by the judgment that the trend toward a focus on virtue ethics, with attendant concern for techniques of forming selves, creates an opportunity for a dialogue with ethnographers. I argue that the CSWR essays neglect social and institutional considerations, as well as overdrawing the distinction between “formalist” and virtue approaches to the study (...)
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  41.  80
    Elisa J. Gordon & Betty Wolder Levin (2007). Contextualizing Ethical Dilemmas: Ethnography for Bioethics. Advances in Bioethics 11:83-116.
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  42.  3
    Erik Rietveld & Anne Ardina Brouwers (forthcoming). Optimal Grip on Affordances in Architectural Design Practices: An Ethnography. Phenomenology and the Cognitive Sciences:1-20.
    In this article we move beyond the problematic distinction between ‘higher’ and ‘lower’ cognition by accounting for so-called ‘higher’ cognitive capacities in terms of skillful activities in practices, and in terms of the affordances exploited in those practices. Through ethnographic research we aim to further develop the new notion of skilled intentionality by turning to the phenomenon of the tendency towards an optimal grip on a situation in real-life situations in the field of architecture. Tending towards an optimal grip is (...)
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  43.  54
    Iván Carrasco M. (2013). Peoples of sea by Recasens: Between Ethnography and Literature. Alpha (Osorno) 37:45-58.
    Pueblos de mar. Relatos etnográficos es un libro singular que forma parte de una clase de textos ambivalentes entre la escritura etnográfica y la literatura antropológica, género nuevo en las letras chilenas paralelo a la llamada antropología poética. Esta condición depende de los diversos metatextos que lo conforman en gran parte, tales como el título, subtítulo, prólogo, estructura y especificidades textuales, que reconocen expresamente su plural condición de texto etnográfico y literario. Al mismo tiempo, su narración referencial se mezcla con (...)
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  44. Richard Jessor, Anne Colby & Richard A. Shweder (1996). Ethnography and Human Development Context and Meaning in Social Inquiry. Monograph Collection (Matt - Pseudo).
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  45.  6
    Shahram Khosravi (2010). An Ethnography of Migrant'Illegality'in Sweden: Included yet Excepted? Journal of International Political Theory 6 (1):95-116.
    This article examines how migrant ‘illegality’ is experienced in the Swedish context. How do ‘illegal’ migrants manage work, housing, healthcare, safety and a family life in the absence of access to formal provisions? What are their survival strategies? I use direct quotations from undocumented migrants themselves to build a multifaceted picture of migrant ‘illegality’. Following Willen's call for a ‘critical phenomenology of illegality’, I move beyond the socio-political situation of undocumented migrants to their embodied experiences of being ‘illegal’. I conclude (...)
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  46. C. Levi-Strauss (1975). Anthropology: Preliminary Definition: Anthropology, Ethnology, Ethnography. Diogenes 23 (90):1-25.
  47.  9
    Kent Glenzer, Nicole Peterson & Carla Roncoli (2011). Introduction to Symposium on Rethinking Farmer Participation in Agricultural Development: Development, Participation, and the Ethnography of Ambiguity. [REVIEW] Agriculture and Human Values 28 (1):97-98.
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  48.  20
    Joan Pau Rubiés (2006). Theology, Ethnography, and the Historicization of Idolatry. Journal of the History of Ideas 67 (4):571-596.
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  49.  9
    Christien van den Anker (2008). Human Rights in Iran: The Ethnography of'Others' and Global Political Theory. Journal of International Political Theory 4 (2):265-282.
    Knowledge about the ‘other’ is one of the founding pillars for the development of global political theory. Although human rights are an important part of the moral and legal discourse on global governance, there is still a gap between these theories and detailed accounts of human rights violations and the context for resistance. This article examines the treatment of the ‘other’ in a specific country , and the oppression as Muslims of Iranians living abroad, in order to begin to fill (...)
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  50.  4
    Thomas S. Weisner (1997). The Ecocultural Project of Human Development: Why Ethnography and its Findings Matter. Ethos: Journal of the Society for Psychological Anthropology 25 (2):177-190.
1 — 50 / 471