Global Identifications: The Social Identity Behind the Globalised Sociocultural Anthropologist

My social identity as a diasporic Korean American male sometimes engendered doubts about my competency as a cultural anthropologist of South Korea. Such ethnonational gatekeeping by my ‘native’ Korean colleagues laid bare broader critiques of ‘the West’. Paradoxically, they also prompted re-entrenchments of nativeness (and implicitly, non-nativeness) by my colleagues despite their increasingly ‘non-native’ transnational identities. These embodied cultural boundaries are less visible (and arguably less consequential) to those viewed as recognisably non-native Asian (for example, white, Euro-American) or native Asian. But they are markedly visible and relevant to diasporic subjects who fit less comfortably within both boundary-enforcing classifications. The figure of the diasporic anthropologist reveals presumed racialised and gendered markers of difference—chiefly the unmarked but organising role of whiteness—conveniently subsumed under categories of ‘the West’ and ‘Asia’. Consequently, recent calls for ‘global anthropology’ against ‘Euro-American academic hegemony’ that fail to address this essentialising tendency, although important, remain inadequate.     

History of and in Sociology

Epochal synthesis, retrospective ethnography, and critical comparison identify three distinct ways of thinking about history–sociology relations. Epochal synthesis has lost the favor it enjoyed 40 years ago, but is likely to revive with the rising prevalence of evolutionary explanations for social affairs. Retrospective ethnography requires an ability to reconstruct actors’ dispositions from the historical record, never an easy task. Critical comparison opens the way to specification of causal mechanisms and processes without reconstruction of dispositions. Retrospective ethnography and critical comparison will compete for historical sociologists’ attention for some time to come.     

有关青藏高原碉楼的传说与民俗事象

碉楼是青藏高原地区与藏民族历史密切相关的古老文化孑遗。本文根据前人调查并结合实地考察,对碉楼分布地区当地民族中有关碉楼的种种传说与民俗事象进行了系统汇集,着重讨论了碉楼的起源传说、碉楼传说与相关民俗事象以及碉楼的象征意义,认为这些民族志材料对深入认识青藏高原碉楼历史面貌与文化内涵具有重要启示作用。     

反思窥视法 ———中国乡村民族志中的乡村中心主义与尴尬

文章从明恩溥的＂窥视法＂比喻入手,探讨了中国乡村民族志田野工作中隐含的乡村中心主义与尴尬问题。文章首先讨论了乡村中心主义的持续影响,即农村代表＂真正的＂中国的观点。它将农村和城市割裂开来,并否认农村也有现代日常生活。若承认如今中国农村也出现了现代日常生活,并且普通百姓清楚乡村中心主义和它的对立面（城市中心主义和现代性）,那我们就需要找到合适的研究方法去处理日常生活中乡村主义和现代主义表述的社会用途与纠葛。文章接着论证了＂反思窥视法＂正是一种合适的方法。从笔者在湖北省西南部做田野调查遇到的尴尬入手,笔者认为＂窥视法＂的窘境是一个反思当代中国乡村道德话语与行为日益模糊的好起点。     

The perceptions and practices of Thai health professionals providing maternity care for migrant Burmese women: An ethnographic study

BackgroundAcross the globe, many women including economic and humanitarian migrants receive inadequate antenatal care. Understanding the difficulties that migrant women encounter when accessing maternity care, including the approach of health professionals, is necessary because inadequate care is associated with increasing rates of morbidity and mortality. There are very few studies of migrant women’s access to and experience of maternity services when they have migrated from a low- to a middle-income country.AimTo examine the perceptions and practices of Thai health professionals providing maternity care for migrant Burmese women, and to describe women’s experiences of their encounters with health professionals providing maternity care in Ranong Province in southern Thailand.MethodsEthnography informed the study design. Individual interviews were conducted with 13 healthcare professionals and 10 Burmese women before and after birth. Observations of interactions (130 h) between health care providers and Burmese women were also conducted. Data were analysed using thematic analysis.FindingsThe healthcare professionals’ practices differed between the antenatal clinics and the postnatal ward. Numerous barriers to accessing culturally appropriate antenatal care were evident. In contrast, the care provided in the postnatal ward was woman and family centered and culturally sensitive. One overarching theme, “The system is in control’ was identified, and comprised three sub-themes (1) ‘Being processed’ (2) ‘Insensitivity to cultural practices’ and, (3) ‘The space to care’.Discussion and conclusionsThe health system and healthcare professionals controlled the way antenatal care was provided to Burmese migrant women. This bureaucratic and culturally insensitive approach to antenatal care impacted on some women’s decision to engage in antenatal care. Conversely, the more positive examples of woman-centered care evident after birth in the postnatal ward, can inform service delivery.     

How Local Social Movement Groups Handle a Presidential Election

How do local social movement groups respond to national electoral politics? Previous studies, often based on aggregated data on public protests, focus on the effects of elections on established social movement organizations (SMOs). Some find that SMOs flourish during election years, taking advantage of the political opportunities that elections pose. Others conclude that elections hurt SMOs, siphoning members and resources. Using ethnographic, in-depth interview, and document data on new and emerging social movement groups (SMGs) in Pittsburgh for 20 months before and after the 2004 U.S. presidential election, we examine how members think about elections and whether and how groups decide to respond to national electoral campaigns. We find that SMGs vary considerably in the strategies of action or inaction they adopt, depending on their changing sense of whether the election poses an opportunity or a threat to the group and that these strategies of action are patterned in path-dependent sequences. We conclude with a discussion of the possibilities for integrating concepts of path-dependency and timing into social movement research.     

Organizations in Movement: An Ethnographer in the Spanish Campaign <Emphasis Type="Italic">Poverty Zero</Emphasis>

During the year 2005 many organizations took part in Poverty Zero, a campaign that aims to reach the United Nation’s Millennium Development Goals for 2015. Based on participant observation and open ended interviews, this paper describes the origins, development, and evaluation of Poverty Zero in Andalusia (Spain). It examines, by means of ethnography, how DNGOs (Development Nongovernmental Organizations) create social movement networks, and explores the limits and possibilities of their advocacy activities. The paper concludes that DNGOs tend to generate centralized social movements with reduced questioning of the global system. Nevertheless, as shown in the case of the Andalusian Alliance against Poverty, the more decentralized a movement, the deeper its transformational potential.

Revisiting ethnography by proxy

Abstract

Prompted by discovering a paper written in 1980 which described a process of ‘ethnography by proxy’, I revisit this concept in the light of two research projects: a workplace study of an electronics company conducted in the early 1990s and a later home-based study of young children’s encounters with toys and technology. The paper defines ethnography by proxy as the process of delegating some of the ethnographer’s activities to participants in the research setting. It discusses a pragmatic response to some of the challenges of conducting fieldwork and considers the implications of delegating non-academic proxies to fulfil aspects of the ethnographer’s role, the different guises that may be taken by the ethnographer and what this shift in research relationships might mean for the interpretation of data. The concept of proxy has implications for some of the tenets of ethnographic research as it requires a re-examination of our roles and the relationship between researcher and researched.     

Malaga—The Journey: The Performing Arts as Motivational Tool for Pasifika Students in Aotearoa New Zealand

In 2009, the musical work Malaga: The Journey, based on the journeys of Pacific peoples to Aotearoa New Zealand, was staged in the city of Porirua. Involving a large group of predominantly Pasifika students from three local secondary schools, the aim of the project was to encourage and motivate students to achieve better educational outcomes, and affirm positive notions of Pacific identities. Using these objectives as a starting point, this article presents a personal observational ethnography of the two weeks leading up to the shows, highlighting how these themes were incorporated into the rehearsal space and reflected in the work itself. Ending with anecdotes from those most closely involved in bringing Malaga to the stage, it suggests not only that the show was successful but also adds to discourses around the value of performing arts and culture in wider educational contexts.