The Ethnographic Use of Facebook in Everyday Life

New social media have become indispensable to people all over the world as platforms for communication, with Facebook being the most popular. Hence, platforms such as Facebook are also becoming crucial tools for ethnographers because much social life now exists ‘online’. What types of field relations stem from such social media-driven ethnography? And what kinds of data do these relations present to the ethnographer? These questions must be considered in order to understand the challenges Facebook and other social media pose to ethnographic methodology. This article focuses on how Facebook may play an important role even in ethnographic work concerned with questions other than how Facebook works as a social medium. Most importantly it allows the ethnographer to keep up-to-date with the field. I argue that ethnography is already in possession of the methodological tools critically to assess the validity and value of data gathered or produced via Facebook including issues such as authenticity which are also pertinent to digital ethnography.     

Animals and the Limits of Ethnography

Is ethnography (as constituted in the social sciences) a reliable method with which to understand interspecies intersubjectivity? Can a method that has become a cornerstone approach to a qualitative understanding of humans for more than a century interrogate the social ties between humans and animals? Will it illuminate the similarities and differences between humans and their animal familiars? Using a programmatic approach to ethnography, and drawing on lessons from cyber ethnography, this article examines the challenges facing an ethnography that takes animals seriously as social beings and ethnographic subjects. The ability of ethnography to deliver a faithful portrait of being relies in large part on the communicative trust developed between ethnographers and their participants and interlocutors; it lies in the quality of the intersubjective exchange. Communicative intersubjective trust is both the paragon quality one wants in ethnographic social exchange and the most ill-defined and difficult to ascertain. So much ethnographic authority is underpinned by the hope that ethnographers have understood the people they work with in their terms and can faithfully re-present and interpret that world view. This article argues that the tricky and ambiguous business of intersubjective exchange poses important methodological questions for anthrozoology.     

Approche ph��nom��nologique du n��ant

In this article, we address the issue of nothingness on the basis of perceptive experience in its phenomenological dimension. Through an analysis of the visual perception and various types of memories related to it, we will try to answer three questions: what is phenomenological nothingness? What role does it play in the emergence of determinations within the consciousness? What are its relationships with disappearance and forgetting involved in all the stages of object donation in consciousness?     

Troubled landscapes,troubling anthropology: co‐presence,necessity, and the making of ethnographic knowledge

If ‘co‐presence is a condition of [anthropological] inquiry’ (Fabian), what sort of knowledge does it produce? I explore this question through an ethnography of a ‘troubled landscape’ in Malaysian Borneo: a lush, hilly region that has been the site of a dam construction and resettlement project since the late 2000s. My article uses the notion of co‐presence as both a lens through which to explore the predicaments of the four small communities affected by the scheme and a reflexive device that underscores the embeddedness of the ethnographic encounter in a larger relational field – one characterized as much by chance and necessity as it is by anthropologists’ intellectual agendas. In the process, I seek to trouble some of the methodological and ethical issues posed by anthropology's recent ‘ontological turn’, notably the long‐standing questions of what it means to ‘take seriously’ and how ethnography and the ethnographer are implicated in this project.     

Valéry et l’automatisme psychologique

While the name of Paul Valery is usually associated with that of Leonardo da Vinci or the character, Monsieur Teste, most people are unaware of Valery’s posthumous work, which he considered the most significant of his writings: Cahiers/Notebooks, a voluminous and dense work, in its dimensions (around 30,000 pages) as well as in what it discloses about the daily ponderings of a man who considered himself — in spite of himself — a philosopher. It is a multifaceted work, touching on all fields of thought: history, politics, and the sciences, in all their diversity, from mathematics to physics, and biology to the theory of evolution. Neither philosophy, nor theology, nor linguistics is left in the dark. But he clearly expressed a preference for psychology and, more specifically, the question of mental function: What is it to think? How does the mind link ideas? What is abstraction? What role do feelings play? What is the relationship between the mind and the machine? Must we concede the existence of the unconscious mind. These are some of the questions we address in elucidating the concept of automatism through what makes it work as well as its failings.     

Wild-ing the Ethnography of Conservation: Writing Nature’s Value and Agency In

When reading ethnographic literature on nature conservation, one may wonder: where has nature gone? Social anthropologists have written nuanced ethnographies of how the environmental projects of governments and transnational NGOs encounter, dispossess, clash culturally with, and try to govern native people across the world. Yet, these diverse ethnographies often say little about what motivates those encounters firstly: local and global nature, especially wildlife, plants, and the planet’s ecological crisis. Thus, this paper seeks ways how ethnographic writing on conservation practice could better reflect that the planet’s many self-willed, struggling, and valued non-humans, too, enter conservation’s encounters. To find paths toward such a ‘wild-ing’ of ethnography, the paper locates and reviews disparate materials from across the social-anthropological literature on biodiversity conservation. The review is structured through three questions: How does and could the ethnography of conservation represent nature’s value? How can it show that animals, plants, and other nature make and meet worlds? How can it incorporate natural science data about non-human worlds and ecological crisis? Altogether, we understand nature conservation clearer through the interdisciplinary and more-than-human ethnography of world-making encounters. Such wilder ethnography may also better connect people’s suffering and nature’s vanishing – as problems both for anthropology and conservation science.     

Beyond the Post-Structural Impasse in the Anthropology of Development

In recent years anthropologists have produced innovative and critical scholarship that refuses to simplify or essentialise the development process. However, for the most part the anthropology of development remains closely tied to the post-structuralist paradigm. Why, after more than two decades, does the post-structuralist critique continue to hold its dominant grip on the anthropology of development? Why haven’t anthropologists been able to move the anthropology of development, or development itself, further ahead? These are the main questions addressed in this article. More specifically, it is argued that the anthropology of development has reached an impasse; it remains bound to an overly structural interpretation of the development process, a construction that privileges not only structure over agency, but also hegemony over dialectics. Using the ethnography of a high-profile case of development in northwest Namibia, the article suggests a possible path forward by outlining a proposal for a simultaneous theoretical re-orientation and methodological reclamation in the anthropology of development.     

Wild justice and fair play: cooperation,forgiveness, and morality in animals

In this paper I argue that we can learn much about ‘wild justice’ and the evolutionary origins of social morality – behaving fairly – by studying social play behavior in group-living animals, and that interdisciplinary cooperation will help immensely. In our efforts to learn more about the evolution of morality we need to broaden our comparative research to include animals other than non-human primates. If one is a good Darwinian, it is premature to claim that only humans can be empathic and moral beings. By asking the question ‘What is it like to be another animal?’ we can discover rules of engagement that guide animals in their social encounters. When I study dogs, for example, I try to be a ‘dogocentrist’ and practice ‘dogomorphism.’ My major arguments center on the following ‘big’ questions: Can animals be moral beings or do they merely act as if they are? What are the evolutionary roots of cooperation, fairness, trust, forgiveness, and morality? What do animals do when they engage in social play? How do animals negotiate agreements to cooperate, to forgive, to behave fairly, to develop trust? Can animals forgive? Why cooperate and play fairly? Why did play evolve as it has? Does ‘being fair’ mean being more fit – do individual variations in play influence an individual's reproductive fitness, are more virtuous individuals more fit than less virtuous individuals? What is the taxonomic distribution of cognitive skills and emotional capacities necessary for individuals to be able to behave fairly, to empathize, to behave morally? Can we use information about moral behavior in animals to help us understand ourselves? I conclude that there is strong selection for cooperative fair play in which individuals establish and maintain a social contract to play because there are mutual benefits when individuals adopt this strategy and group stability may be also be fostered. Numerous mechanisms have evolved to facilitate the initiation and maintenance of social play to keep others engaged, so that agreeing to play fairly and the resulting benefits of doing so can be readily achieved. I also claim that the ability to make accurate predictions about what an individual is likely to do in a given social situation is a useful litmus test for explaining what might be happening in an individual's brain during social encounters, and that intentional or representational explanations are often important for making these predictions.     

Fire,Heroes and the Cosmic: Aesthetic Resonances of Fire‐walking in Northern Greece

In the Greek village of Mavrolefki in Thrace, a small number of women and men. about ten in number, once a year, on the feast day of St. Constantine, undertake a series of rites, ranging from dancing to the icons, blood sacrifice, to the most spectacular fire‐walking (pyrovasia). It is the last which brings spectators from all over Greece and further afield. The principal participants, however, are known as the anastenarides (shakers, tremblers). Several concerns are addressed in the paper. Given the peculiar mix of proceedings, the first is to lay out the components of the affair, asking what's going on? Furthermore, there are the conceptual issues. What aesthetic is being implicated? What emotions are being brought into play? What does the event amount to? In addressing such questions the paper draws on certain aesthetic formulations of the Hindu rasa theory.     

Umwelt Transitions: Uexküll and Environmental Change

What role does environmental change play in Jakob von Uexküll’s thought? And what role can it play in a up-to-date Uexküllian framework? Admittedly, in hindsight it appears that the Umwelt theory suffers from its reliance on Uexküll’s false premise that the environment (including its mixture of species) is generally stable. In this article, the Umwelt theory of Uexküll is reviewed in light of modern findings related to environmental change, especially from macroevolution. Uexküll’s thought is interpreted as a distinctive theory of phenomenology—an ‘Uexküllian phenomenology’—characterized by an assumption of the (in the realm of life) universal existence of a genuine first person perspective, i.e., of experienced worlds. It is suggested that acknowledging this distinctiveness is critical for eco-phenomenology as well as for biosemiotics; the latter of which can only thus thrive as a true ‘semiotics of being’, rather than a mere ‘semiotics of functioning’.     

EMPIRICAL ETHICS AS DIALOGICAL PRACTICE

In this article, we present a dialogical approach to empirical ethics, based upon hermeneutic ethics and responsive evaluation. Hermeneutic ethics regards experience as the concrete source of moral wisdom. In order to gain a good understanding of moral issues, concrete detailed experiences and perspectives need to be exchanged. Within hermeneutic ethics dialogue is seen as a vehicle for moral learning and developing normative conclusions. Dialogue stands for a specific view on moral epistemology and methodological criteria for moral inquiry. Responsive evaluation involves a structured way of setting up dialogical learning processes, by eliciting stories of participants, exchanging experiences in (homogeneous and heterogeneous) groups and drawing normative conclusions for practice. By combining these traditions we develop both a theoretical and a practical approach to empirical ethics, in which ethical issues are addressed and shaped together with stakeholders in practice. Stakeholders' experiences are not only used as a source for reflection by the ethicist; stakeholders are involved in the process of reflection and analysis, which takes place in a dialogue between participants in practice, facilitated by the ethicist. This dialogical approach to empirical ethics may give rise to questions such as: What contribution does the ethicist make? What role does ethical theory play? What is the relationship between empirical research and ethical theory in the dialogical process? In this article, these questions will be addressed by reflecting upon a project in empirical ethics that was set up in a dialogical way. The aim of this project was to develop and implement normative guidelines with and within practice, in order to improve the practice concerning coercion and compulsion in psychiatry.     

Non-dits méthodologiques dans la recherche en psychiatrie

Modern psychiatric practice must ground itself in evidence-based medicine, but what is evidence in medicine? For certain philosophers, to have evidence, you must have beliefs: What are the consequences for medicine, and, in particular, psychiatric research? Why randomize the administration of treatments in clinical trials? Is it to make it possible to compare groups? But, if you’re unlucky, the lack of balance can be significant. This article addresses several concepts often used by methodologists: causality, evidence, belief, risk, randomness, models, observation, experimentation and measurement. The objective is to challenge the dominant discourse, often a little forced, in order to shed light on methodological omissions.     

The 24-hour society between myth and reality

The 24-hour society appears to be an ineluctable process towards a social organisation where time constraints are no more "restricting" the human life. But, what kind of 24-hour society do we need? At what costs? Are they acceptable/sustainable? Shift work, night work, irregular and flexible working hours, together with new technologies, are the milestone of this epochal passage, of which shift workers are builders and victims at the same time. The borders between working and social times are no more fixed and rigidly determined: not only the link between work place and working hours is broken, but also the value of working time changes according to the different economic/productive/social effects it can make. What are the advantages and disadvantages for the individual, the companies, and the society? What is the cost/benefit ratio in terms of physical health; psychological well-being, family and social life? The research on irregular working hours and health shows us what can be the negative consequences of non-human-centered working times organisations. Coping properly with this process means avoiding a passive acceptance of it with consequent maladjustments at both individual and social level, but adopting effective preventive and compensative strategies aimed at building a more sustainable society, at acceptable costs and with the highest possible benefits.     

Provocations of European Ethnology

What is the relevance of Europeanist ethnography for anthropological theory generally? Considering a region usually regarded as the source rather than an object of anthropology and colonialism alike, seven anthropologists reflexively address, inter alia, the implications of studying spaces already deeply explored by other disciplines, the potential of economic history to defamiliarize Eurocentric models and of recent events to illuminate such concepts as state and market, the meaning of "West" as a specific locus of power and reification, the limits of the "local" as the focus of ethnography, and the tensions among politically and culturally disparate entities within emergent ideologies of cultural unity.     

Glutathione and its role in cellular functions

Glutathione (GSH) is the major cellular thiol participating in cellular redox reactions and thioether formation. This article serves as introduction to the FRBM Forum on glutathione and emphasizes cellular functions: What is GSH? Where does it come from? Where does it go? What does it do? What is new and noteworthy? Research tools, historical remarks, and links to current trends.     

Going to ‘Pentecost’: how to study Pentecostalism – in Melanesia,for example

In this article, I question regional context as primary context in anthropological analyses. I argue that the idea of historical continuity in a geographical locality/region might prevent us from understanding not only radical change, but also more gradually emerging social patterns that connect the ethnography to very different kinds of histories and places. Concretely, I focus on the global Charismatic and Pentecostal movements, and as an experiment, I ask whether it is possible to go to ‘Pentecost’, instead of going to Melanesia. With ‘going to Pentecost’ as a heuristic device, I suggest it is possible to overcome methodological challenges in the study of global religious movements. In this article, I thus trace the practices and articulations of my interlocutors as part of a wider Pentecostal universe. I show how notions of seeing, borders, separations, and protection are crucial in ‘Pentecost’, and I connect this to key Christian ideas and values.     

Genealogical data and the biodemography of human longevity

Biodemography of human longevity is an emerging interdisciplinary field of sociobiological research with deep historical roots. Two research questions are examined in this article: (1) What evidence is there for the familial transmission of human longevity?, and (2) what are the effects of parental age at reproduction on offspring longevity, and in particular, are there long-term adverse health consequences associated with the trend toward delayed reproduction? The ability of scientists to conduct biodemographic studies depends not only on merging theoretical and methodological elements from the biological and demographic/actuarial sciences, but unique sources of data and statistical methods must also be developed. In this article we describe how gencalogical data have been used for over a century to explore basic questions about human longevity, and how similar kinds of data now being developed are driving the formation of new testable research hypotheses in the field of biodemography.     

Chto Delat'? Ethnography in the Post-Soviet Cultural Context

The article takes up issues of doing ethnography in the post-Soviet context. Exploring some of the pressing questions revolving around post-Soviet ethnography such as nationalism and identity, it also touches on problems of gender and sexuality. This article is offered as an overview of challenges to post-Soviet ethnography and intends to furnish new ideas for anthropological studies in the post-Soviet context.     

Pathways of stand development in ageing Pinus sylvestris forests

Question: What are the main pathways of long‐term stand development in forest ecosystems on oligotrophic and acidic sandy soils? Location: Nine forest reserves at different locations in The Netherlands; all ageing Pinus sylvestris forests that are no longer managed and where massive regeneration of broad‐leaved species is often reported. Methods: Agglomerative cluster analysis was used to define structural classes from forest reserve data. Sequences of structural classes, representing different trajectories of stand development, were constructed with the aid of a process based gap model. Results: Four main pathways of stand development could be distinguished. Three pathways are linked to gap dynamics, and lead towards dominance of Betula, Quercus or Fagus. They differ in light availability for regeneration and/or seed tree availability. The fourth pathway comprises of development patterns after major disturbances. Conclusions: The new methodological approach, combining the empirical strength of forest reserve data with the predictive ability of a process based model, made it possible to detail and quantify insights into structure and dynamics of forests on poor sandy soils. Some factors not included in the study can substantially influence pathways, especially those where Quercus and Fagus potentially play an important role.