Theorizing Ethnography – serie

Sensing the Everyday is a multi-sited ethnographic inquiry based on fieldwork experiences and sharp everyday observations in the era of crisis. Blending sophisticated theoretical analyses with original ethnographic data, C. Nadia Seremetakis journeys from Greece to Vienna, Edinburgh, Albania, Ireland, and beyond. Social crisis is seen through its transnational multiplication of borders, thresholds and margins, divisions, and localities as linguistic, bodily, sensory, and performative sites of the quotidian in process. The book proposes everyday life not as a sanctuary or as a recessed zone distanced from the structural violence of the state and the market, but as a condition of im/possibility, unable to be lived as such, yet still an encapsulating habitus. There the impossibility of the quotidian is concretized as fragmentary and fragmenting material forces. Seremetakis weaves together topics as diverse as borders and bodies, history and death, the earth and the senses, language and affect, violence and public culture, the sociality of dreaming, and the spatialization of the traumatic, in a journey through antiphonic witnessing and memory. Her montage explores various ways of juxtaposing reality with the irreal and the imaginal to expose the fictioning of social reality. The book locates her approach to ethnography and the ‘native ethnographer’ in wider anthropological and philosophical debates, and proposes a dialogical interfacing of theory and practice, the translation of academic knowledge to public knowledge

Sensing the Everyday is a multi-sited ethnographic inquiry based on fieldwork experiences and sharp everyday observations in the era of crisis. Blending sophisticated theoretical analyses with original ethnographic data, C. Nadia Seremetakis journeys from Greece to Vienna, Edinburgh, Albania, Ireland, and beyond. Social crisis is seen through its transnational multiplication of borders, thresholds and margins, divisions, and localities as linguistic, bodily, sensory, and performative sites of the quotidian in process. The book proposes everyday life not as a sanctuary or as a recessed zone distanced from the structural violence of the state and the market, but as a condition of im/possibility, unable to be lived as such, yet still an encapsulating habitus. There the impossibility of the quotidian is concretized as fragmentary and fragmenting material forces. Seremetakis weaves together topics as diverse as borders and bodies, history and death, the earth and the senses, language and affect, violence and public culture, the sociality of dreaming, and the spatialization of the traumatic, in a journey through antiphonic witnessing and memory. Her montage explores various ways of juxtaposing reality with the irreal and the imaginal to expose the fictioning of social reality. The book locates her approach to ethnography and the ‘native ethnographer’ in wider anthropological and philosophical debates, and proposes a dialogical interfacing of theory and practice, the translation of academic knowledge to public knowledge

Being Janana focuses on same-sex desiring male-bodied subjects in Lucknow, India, and explores how they make meaning in the marginalization of their desire through language performativity. Along with their desire for other men, jananas maintain ostensibly heteronormatively and culturally defined masculine positions. This book argues for an intersectional approach to understanding janana life worlds and situates janana subjectivity in dialogue with social, cultural, linguistic, and legal happenings. In engaging with the full complexity of janana identities and experience, Ila Nagar calls for a reassessment of gender categories and a new understanding of power and sexuality amidst emerging Indian modernities. Derived from ethnographic research conducted over a period of twelve years, this book also reflects on the interaction between social actors and researchers, and critically examines the use of ethnography as a method in sociolinguistics and linguistic anthropology. It will be of interest to scholars from Anthropology, Asian Studies, Gender & Sexuality Studies, and Linguistics.

Focusing on everyday experiences of sexuality in the South African province of KwaZulu-Natal, this book considers personal narratives and other queer artefacts to shed light on linguistic and performative strategies of resistance, referred to as queer word- and world-making. Questions of non-normative expressions of gender and sexuality in South Africa refer to the politics of words, and to their contested meanings and valuations reflected in the way that they roll off tongues. If sexualities are not merely acts, feelings, or identities, but embodiments of desires which invoke and influence social contexts, assumptions about sexuality as a realm of situated knowledge cannot be trusted at face-value. Taylor Riley considers the meanings coded in words used to depict same-sexualities and the productive silences which surround them, and how those meanings are embraced, altered, and resisted through labors of everyday existence. The volume sheds new light on and personalizes the highly contested meanings which surround queer life and LGBTI rights in South Africa. It will be of interest to scholars and upper-level students of anthropology, queer studies and African studies.

Contemporary Ethnographies is a call to use ethnography in imaginative ways, adjusting to rapidly evolving social circumstances. It is based on a reflexive and theoretically grounded exploration of the author’s two main research projects – the study of the spiritist possession cult of María Lionza in Venezuela, and the analysis of the contemporary exhumation of Civil War (1936–1939) mass graves in contemporary Spain. Ferrándiz critically reviews the labyrinthine and continuous transforming nature of ethnographic engagement. He defends both the need for methodological rigour and the astounding flexibility of ethnography to adjust in creative ways to shifting realities in a dynamic world – a world in which research scenarios multiply, social actors are on the move (physically or digitally), acts of violence proliferate, new technologies are transforming the experience and perception of human life, and the demand, production, circulation and consumption of knowledge is greatly diversified, overshadowing former well established and more hierarchical patterns of diffusion.The book is conceived of as a historically grounded open debate, providing as many certainties as moments of unpredictability and unresolved dilemmas. It is valuable reading for students and scholars interested in ethnographic methods and anthropological theory.

Contemporary Ethnographies is a call to use ethnography in imaginative ways, adjusting to rapidly evolving social circumstances. It is based on a reflexive and theoretically grounded exploration of the author’s two main research projects – the study of the spiritist possession cult of María Lionza in Venezuela, and the analysis of the contemporary exhumation of Civil War (1936–1939) mass graves in contemporary Spain. Ferrándiz critically reviews the labyrinthine and continuous transforming nature of ethnographic engagement. He defends both the need for methodological rigour and the astounding flexibility of ethnography to adjust in creative ways to shifting realities in a dynamic world – a world in which research scenarios multiply, social actors are on the move (physically or digitally), acts of violence proliferate, new technologies are transforming the experience and perception of human life, and the demand, production, circulation and consumption of knowledge is greatly diversified, overshadowing former well established and more hierarchical patterns of diffusion.The book is conceived of as a historically grounded open debate, providing as many certainties as moments of unpredictability and unresolved dilemmas. It is valuable reading for students and scholars interested in ethnographic methods and anthropological theory.

This book applies a framework of ‘trans vitalities’ through an ethnographically-anchored exploration of trans coalitional labor and activism in Washington, DC. Specifically, it considers how trans social justice work at the local level exemplifies why and how the notions of ‘trans community’ or ‘trans rights’ must be reconfigured. Trans vitalities, as a framework developed in this volume, functions in three particular ways: 1) to disrupt and rethink what valuable, viable, or quantifiable quality of life looks like; 2) to shift our understandings of community towards ‘coalition’; and 3) as a methodological, theoretical, and application-based set of tools that integrates a radical trans politics and community-based approach towards addressing trans lives. Trans Vitalities incorporates one-on-one interviews, community map-making projects, and an analysis of the DC Trans Needs Assessment, produced through trans coalitional labor. An accessible case study for both how to research trans-specific topics and how to apply a framework of trans vitalities, this book is valuable reading for those who research or instruct on LGBTQ topics as well as activists, policy makers, and law makers.

Stories, Senses and the Charismatic Relation offers a uniquely intimate and auto-ethnographic exploration of Christian experience, rendering a deep, phenomenological account of how devotional worlds become real – how they are experienced, shaped, constituted and performed by those who live them.The book starts from a reflexive exploration of the author’s own experiences of the divine, considers the spiritual journeys of family members and the ‘spiritual community’ of which he was a part, and draws on ethnographic fieldwork in the southern Balkans where that community was based. Jamie Barnes considers three main elements: firstly, the role that sensory aspects of experience play in constituting one’s lived world and one’s ideas about the kinds of beings inhabiting it; secondly, how stories and metaphors are tactically employed, not only in the process of expressing aspects of past experience, but also in shaping and forming both desired worlds and future pathways; thirdly, how such sensed, narrated and lived worlds are tentatively held together - in hope, trust and love – through charismatic relationships of devotion with a divine Other. This unusual and innovative ethnography offers a unique and reflexive view from within the world of Christian experience.

Roy Wagner’s work deals with two fundamental issues in anthropology: how to describe difference, and where to place it in anthropological discourse. His discussion and displacement of anthropological concepts such as ‘group’ and ‘culture’ in the 1970s and 1980s have arguably encouraged a deconstructive undertaking in the discipline. Yet Wagner’s work, although part of the radicalizing move of the 1970s and 1980s in anthropology, was until some years ago not a central reference for anthropological theory.The question Dulley asks throughout her engagement with Wagner’s main essays is whether it is possible for the emic gesture to account for difference within difference without falling into the closure of totalization. Wagner’s work contains this potentiality but is hindered by its very foundation: the emic gesture, in which difference is circumscribed through a name that others. If this gesture is one of the pillars of anthropology, and one that allows for the inscription of difference, the reflection proposed in this book concerns anthropology as a whole: How can one inscribe difference within difference? Dulley argues that this can only be accomplished through an erasure of the emic.Offering a comprehensive discussion of Wagner’s concepts and a detailed reading of his most important work, this book will be of interest to anyone who wishes to reflect on the relationship between ethnography and difference, and especially those who in various ways engage with the ‘ontological turn’. As the book reflects on how Derridean différance can be appropriated by anthropology in its search for subtler and more critical ethnographic accounts, anthropologists interested in post-structuralist theory and methodology will also find it useful.

Focusing on everyday experiences of sexuality in the South African province of KwaZulu-Natal, this book considers personal narratives and other queer artefacts to shed light on linguistic and performative strategies of resistance, referred to as queer word- and world-making. Questions of non-normative expressions of gender and sexuality in South Africa refer to the politics of words, and to their contested meanings and valuations reflected in the way that they roll off tongues. If sexualities are not merely acts, feelings, or identities, but embodiments of desires which invoke and influence social contexts, assumptions about sexuality as a realm of situated knowledge cannot be trusted at face-value. Taylor Riley considers the meanings coded in words used to depict same-sexualities and the productive silences which surround them, and how those meanings are embraced, altered, and resisted through labors of everyday existence. The volume sheds new light on and personalizes the highly contested meanings which surround queer life and LGBTI rights in South Africa. It will be of interest to scholars and upper-level students of anthropology, queer studies and African studies.

Being Janana focuses on same-sex desiring male-bodied subjects in Lucknow, India, and explores how they make meaning in the marginalization of their desire through language performativity. Along with their desire for other men, jananas maintain ostensibly heteronormatively and culturally defined masculine positions. This book argues for an intersectional approach to understanding janana life worlds and situates janana subjectivity in dialogue with social, cultural, linguistic, and legal happenings. In engaging with the full complexity of janana identities and experience, Ila Nagar calls for a reassessment of gender categories and a new understanding of power and sexuality amidst emerging Indian modernities. Derived from ethnographic research conducted over a period of twelve years, this book also reflects on the interaction between social actors and researchers, and critically examines the use of ethnography as a method in sociolinguistics and linguistic anthropology. It will be of interest to scholars from Anthropology, Asian Studies, Gender & Sexuality Studies, and Linguistics.

This volume draws on the significance of the work of Marilyn Strathern in respect of its potential to queer anthropological analysis and to foster the reimagining of the object of anthropology.The authors examine the ways in which Strathern’s varied analytics facilitate the construction of alternative forms of anthropological thinking, and greater understanding of how knowledge practices of queer objects, subjects and relations operate and take effect. Queering Knowledge offers an innovative collection of writing, bringing about queer and anthropological syntheses through Strathern’s oeuvre. It will be relevant to scholars from anthropology as well as a number of other disciplines, including gender, sexuality and queer studies.*Winner of the 2020 Ruth Benedict Prize for Outstanding Edited Volume*

This book applies a framework of ‘trans vitalities’ through an ethnographically-anchored exploration of trans coalitional labor and activism in Washington, DC. Specifically, it considers how trans social justice work at the local level exemplifies why and how the notions of ‘trans community’ or ‘trans rights’ must be reconfigured. Trans vitalities, as a framework developed in this volume, functions in three particular ways: 1) to disrupt and rethink what valuable, viable, or quantifiable quality of life looks like; 2) to shift our understandings of community towards ‘coalition’; and 3) as a methodological, theoretical, and application-based set of tools that integrates a radical trans politics and community-based approach towards addressing trans lives. Trans Vitalities incorporates one-on-one interviews, community map-making projects, and an analysis of the DC Trans Needs Assessment, produced through trans coalitional labor. An accessible case study for both how to research trans-specific topics and how to apply a framework of trans vitalities, this book is valuable reading for those who research or instruct on LGBTQ topics as well as activists, policy makers, and law makers.

This book provides an inventory of modes of inquiry for ethnographic research and presents fieldwork as an act of relational invention. It advances contemporary debates in ethnography by arguing that the empirical practice of anthropology is and has always been an inventive activity. Bringing together contributions from scholars across the world, the volume offers an expansive vision of the resourcefulness that anthropologists unfold in their empirical investigations by compiling inventive social and material techniques, or field devices, for anthropological inquiry. The chapters seek to inspire both novel and experienced practitioners of ethnography to venture into the many possibilities of fieldwork, to demonstrate the essential creative and inventive practices neglected in traditional accounts of ethnography, and to invite anthropologists to confidently engage in inventive fieldwork practices.

This book provides an inventory of modes of inquiry for ethnographic research and presents fieldwork as an act of relational invention. It advances contemporary debates in ethnography by arguing that the empirical practice of anthropology is and has always been an inventive activity. Bringing together contributions from scholars across the world, the volume offers an expansive vision of the resourcefulness that anthropologists unfold in their empirical investigations by compiling inventive social and material techniques, or field devices, for anthropological inquiry. The chapters seek to inspire both novel and experienced practitioners of ethnography to venture into the many possibilities of fieldwork, to demonstrate the essential creative and inventive practices neglected in traditional accounts of ethnography, and to invite anthropologists to confidently engage in inventive fieldwork practices.

This book provides a vivid account of the political valence of weaving queer into native positionality and the struggle for decolonisation in the settler colonial context of Palestine, referred to as decolonial queering. It discusses how processes of gender and sexuality that privilege hetero-colonising authority shaped and continue to define both the Israeli-Zionist conquest of Palestine and the Palestinian struggle for liberation, thus future imaginings of free Palestine. This account emerges directly from the voices and experiences of Palestinian activists and artists; particularly, it draws on fieldwork with Palestine’s most established queer grassroots movement, alQaws for Sexual and Gender Diversity in Palestinian Society, and a variety of artistic Palestinian productions (photography, fashion, music, performance, and video art). Offering a comprehensive and in-depth engagement with the situated context, history, and local practices of Palestinian queerness, scholars, students, and activists across (de)colonial, race, and gender/sexuality studies would appreciate its unique insights; its empirical focus also reaches to those academics in the wider fields of Middle Eastern, anthropological, and political studies.

This book provides a vivid account of the political valence of weaving queer into native positionality and the struggle for decolonisation in the settler colonial context of Palestine, referred to as decolonial queering. It discusses how processes of gender and sexuality that privilege hetero-colonising authority shaped and continue to define both the Israeli-Zionist conquest of Palestine and the Palestinian struggle for liberation, thus future imaginings of free Palestine. This account emerges directly from the voices and experiences of Palestinian activists and artists; particularly, it draws on fieldwork with Palestine’s most established queer grassroots movement, alQaws for Sexual and Gender Diversity in Palestinian Society, and a variety of artistic Palestinian productions (photography, fashion, music, performance, and video art). Offering a comprehensive and in-depth engagement with the situated context, history, and local practices of Palestinian queerness, scholars, students, and activists across (de)colonial, race, and gender/sexuality studies would appreciate its unique insights; its empirical focus also reaches to those academics in the wider fields of Middle Eastern, anthropological, and political studies.

This volume draws on the significance of the work of Marilyn Strathern in respect of its potential to queer anthropological analysis and to foster the reimagining of the object of anthropology.The authors examine the ways in which Strathern’s varied analytics facilitate the construction of alternative forms of anthropological thinking, and greater understanding of how knowledge practices of queer objects, subjects and relations operate and take effect. Queering Knowledge offers an innovative collection of writing, bringing about queer and anthropological syntheses through Strathern’s oeuvre. It will be relevant to scholars from anthropology as well as a number of other disciplines, including gender, sexuality and queer studies.*Winner of the 2020 Ruth Benedict Prize for Outstanding Edited Volume*

Roy Wagner’s work deals with two fundamental issues in anthropology: how to describe difference, and where to place it in anthropological discourse. His discussion and displacement of anthropological concepts such as ‘group’ and ‘culture’ in the 1970s and 1980s have arguably encouraged a deconstructive undertaking in the discipline. Yet Wagner’s work, although part of the radicalizing move of the 1970s and 1980s in anthropology, was until some years ago not a central reference for anthropological theory.The question Dulley asks throughout her engagement with Wagner’s main essays is whether it is possible for the emic gesture to account for difference within difference without falling into the closure of totalization. Wagner’s work contains this potentiality but is hindered by its very foundation: the emic gesture, in which difference is circumscribed through a name that others. If this gesture is one of the pillars of anthropology, and one that allows for the inscription of difference, the reflection proposed in this book concerns anthropology as a whole: How can one inscribe difference within difference? Dulley argues that this can only be accomplished through an erasure of the emic.Offering a comprehensive discussion of Wagner’s concepts and a detailed reading of his most important work, this book will be of interest to anyone who wishes to reflect on the relationship between ethnography and difference, and especially those who in various ways engage with the ‘ontological turn’. As the book reflects on how Derridean différance can be appropriated by anthropology in its search for subtler and more critical ethnographic accounts, anthropologists interested in post-structuralist theory and methodology will also find it useful.