Language in fieldwork: Making visible the ethnographic impact of the researcher's linguistic fluency

This paper analyses the impact of the researcher's linguistic fluency or competence (or lack thereof) on the data collection process during fieldwork and subsequent analysis. We focus on researcher interaction with the field in a largely monolingual setting in Japan, and the multilingual setting of an international school in Indonesia. Researcher positionality during fieldwork shifts with their (perceived) linguistic fluency, which in turn affects the data. Despite the emphasis on reflexive ethnography, anthropological research rarely interrogates the impact of the researcher's linguistic fluency on the field. We attribute this silence to the perception that highlighting researcher language ability may compromise their ethnographic authority. In this paper we use self‐reflexivity to make visible the ethnographic impact that the researcher's language ability has on fieldwork processes. We argue that being self‐reflexive about our linguistic fluency, or lack thereof, does not necessarily compromise our analysis.     

Ethnographic closeness: methodological reflections on the interplay of engagement and detachment in immersive ethnographic research

With the reflexive turn in the social sciences, emotional engagement is an inevitable and crucial part of data-gathering and analysis. However, there is a glaring gap in methodological discussions to this end. Presenting ethnographic research into end of life with people living at home in England with heart failure, we argue for a methodological blend of engagement and detachment that shifts throughout the research process, and that sensory experience is a core part of engagement. We offer ethnographic examples which present and explore some alternatives to emotional engagement and objective detachment: (1) moving with participants to facilitate engagement during fieldwork through shared sensory experience; (2) detachment as a different way of relating when exiting the field and drawing participant relationships to a close; and (3) ethnographic closeness as the interplay of engagement and detachment in participant debriefing and data analysis. Based on well-established anthropological concepts, and taking both engagement and detachment as embodied and relational, we develop a notion of ethnographic closeness in which detachment is a necessary part. Our detailed methodological discussion thus offers theoretically grounded possibilities and alternatives for approaching and managing the core tension of ‘how close is too close?’ in ethnographic practice. Further contributions supporting researchers in navigating ethnographic research are needed.     

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.     

Anthropology at Home in Australia

This introductory essay takes ‘anthropology at home’ to refer to the conduct of fieldwork and other kinds of anthropological research in or about communities which Australian anthropologists regard as culturally familiar. In that sense, anthropology at home raises two interrelated questions: 1) ‘What is an appropriate anthropological object?’ and 2) ‘What are the appropriate methods for studying that object?’ I argue that anthropology remains overdetermined by its colonial heritage and that it is still overly concerned with the study of ‘the other’ through long-term fieldwork. My feeling is that we should displace the idea of ‘the other’ in favour of an anthropological object construed in terms of self-other relationships. This not only implies that anthropology at home should cease to appear as an oxymoron, but also suggests that a more comprehensive employment of various study methods should displace long-term fieldwork as metonymic of the discipline.     

Hacking anthropology

This essay outlines how the ‘hack’ might offer a model for anthropological research in the face of the distributed relations evidenced by digital data. The argument builds on fieldwork with citizens and activists and looks at their attempts to understand and make use of the data produced by energy sensors and monitors. Drawing on their experiences, I suggest that ‘the hack’ emerges as an important form of practice that helps people navigate the place of data in social relations. Taking the hack not just as ethnographic observation but also as a methodological proposition, I use my ethnographic material on the practice of the hack to reconsider the anthropological challenge of doing ethnography of processes that are only perceptible through numerical or digital data. To explore the value of the hack for anthropology, I introduce an example of an attempt to do ethnography in the mode of the hack. The essay ends with reflections on how the hack might provide us with new ways of getting to grips with the anthropological implications of systemic and emergent relations that are both brought to light and remade through data.     

The transnational village in Timor-Leste

Migrants in 2020 stay connected with their homes in ways unimaginable just 10 years ago. In the case of the Australian Seasonal Worker Program (SWP) which facilitates the short term, repeat travel of Timorese to Australia to engage in harvest labour, this connectivity particularly pronounced and important. In this article, drawing on original ethnographic fieldwork in the household of a returned SWP worker in Oecussi, I argue that this connectivity is intense enough that it calls us to reassess what we mean by migration how we think about its impact on development. Rather than thinking of SWP participants as migrants, I argue, it may be more useful to think of them as ‘trans-national villagers’ whose international labour encodes understandings of work and wealth that are essentially an extension of those prevailing in Timor and definitive in its impact.     

A failing anthropology of colonial failure: following a driver's uniform found at Amani research station,Tanzania

The remains of Amani, a century-old scientific laboratory in Tanzania, are quintessential modern relics. When anthropologists turn to such infrastructures of, originally colonial, knowledge-making, their own implication with the object of their study – and with its epistemological and political-economic origins and order – becomes part of the ethnographic pursuit. This entanglement between researcher and research material should challenge familiar realist modes of ethnographic writing ‘about’ such places that elude the anthropologists’ own, compromised position within them. Matters are complicated further when the studied knowledge-making sites already are broken, having failed their purpose – as in the case of the vestiges of an abandoned colonial institution. In this essay, I wonder how such ruins of knowledge-making might transform the knowledge made by anthropologists working within them. Instead of just adding ‘reflexive’ confessions to realist accounts, could writing take part in the defeat that the scientific station's remains seem to embody – writing not ‘after/beyond’ but ‘going along with’ failure? Drawing on non-representational ethnography, and poet-anthropologist Hubert Fichte's embrace of epistemic defeat as anticolonial method, I trace my engagements with just one fragment of the scientific station – a driver's uniform. In doing so, I experiment with an object ethnography that ‘fails’ to detach author and object, or settle the question of failure, and instead foregrounds performativity, ambiguity, and mirth as starting points for an ethnography of, and in, our modern ruins.     

Making secular ‘French’ medical ethics: transcendent morality and patient subjectivities in southern French hospitals

Drawing on ethnographic fieldwork with physicians and nurses working in two state-funded southern French hospitals, this article explores why and how medical care providers connected their everyday deliberations about patient care to what they considered to be distinctively French forms of medical responsibility. Many healthcare professionals saw French medical morality in opposition to ‘Anglo-Saxon’ discourses of individual autonomy and transactional choice. In contrast to such ‘transactionalism’, they insisted that ‘French’ ethics required limits that transcended particular circumstances. And yet it was difficult for doctors and nurses working in secular and increasingly neoliberal hospitals to argue against individual transactionalism in an overtly moral register, one that might appear religious and paternalist. Through a close look at two different cases – one in assisted reproduction and one in palliative care – I show how the language of folk psychoanalysis provided some health professionals with a way out of this impasse. Care providers used pseudo-psychoanalytic accounts of patient subjectivities to depict individuals as incapable of knowing, let alone ‘owning’ or rationally mastering, themselves. This, in turn, suggests that some aspects of French secularity may be far less Protestant and liberal than contemporary anthropological work tends to assume.     

The reflective peephole method: Ruralism and awkwardness in the ethnography of rural China

Starting with Arthur Smith’s metaphor of the ‘peephole method’, this article explores the issues of ruralism and awkwardness which underlie much ethnographic fieldwork in rural China. In the first part, the continuing influence of ruralism—the idea that the Chinese countryside represents the ‘real’ China—is discussed. This idea is based on a radical conceptual separation of the countryside and the city, which denies modern everydayness to the countryside. If we accept that the modern everyday is now present in rural China and that ordinary people are aware of ruralism and its opposites (urbanism and modernity), we need to find research methods suitable to address the entanglement and the social uses of ruralist and modernist representations in everyday life. In the second part of the article, I argue that the ‘reflective peephole method’ could be such a method. Starting from the awkwardness I felt in my own fieldwork in south‐western Hubei Province, I argue that the dilemmas of the ‘peephole method’ might be a good starting point for reflecting on the intensified ambiguity of moral discourse and action in contemporary rural China.     

Analogies and resonances in the process of ethnographic understanding

In this paper I explore the way in which anthropological understanding is engendered through analogies with an ethnographers experiential knowledge. This theme is addressed via an account of the development of my friendship with my ‘key informant,’ employing what Riesman (1977) calls a ‘disciplined introspection’ of what I as an ethnographer brought to the ethnographic encounter.     

Community Life and Discourses among Fiji Islanders in Kantō, Japan

This article examines how Fiji Islanders of diverse ethnic backgrounds living in Japan's Kantō area reflect on and constitute community life in the diaspora. While they occasionally refer to the ‘community’ and speak about its social value, get-togethers of significant numbers occur infrequently. Ultimately, a Fijian-centred community is virtually absent in the everyday lives of Japan-based Fiji Islanders. Based on twelve months of ethnographic fieldwork in the Tokyo Metropolis and its neighbouring prefectures, this contribution suggests that for Fiji Islanders in Kantō, talking about ‘community’ serves two particular purposes: on the one hand community discourses create an emotional bond, both among the migrants and between the migrants and their place of origin. At the same time, discourses on the relevance of the community without undergoing efforts to maintain it, serve as strategies of navigating self and belonging in a critical and reflexive way. As migrants’ social lives are complex and shaped by numerous economic, spatial, and individual disjunctures, Kantō Fiji Islanders contextually configure and extend their social relations with regard to their socio-cultural heritage, their place of residence in Japan, their gaikokujin (foreigner) status, and their life-work cycles.     

Encountering nature through fieldwork: expert knowledge,modes of reasoning,and local creativity

The concept of ‘relation’ has been central to the anthropological reworking of the nature/culture and nature/society dichotomies. However, ecology is relational in a way that has often been ignored or dismissed in contemporary socio‐cultural anthropology. This article shows that there is more to ethnoecology than an ethnocentric form of analysis representing other people's understandings of the natural world through the prejudiced lens of Western scientific classifications. Three ‘fieldwork on fieldwork’ experiments involving encounters between natural scientists and indigenous communities in Amazonian Ecuador and Southern Guyana are discussed to illustrate the heterogeneity of human knowledge, the role of expert knowledge in intercultural communication, and the need to differentiate ecological reasoning from moral reasoning.     

Beyond the senses: perception,the environment,and vision impairment

The ‘sensory turn’ in anthropology has generated a significant literature on sensory perception and experience. Whilst much of this literature is critical of the compartmentalization of particular ‘senses’, there has been limited exploration of how anthropologists might examine sensory perception beyond ‘the senses’. Based on ethnographic fieldwork with people who have impaired vision walking the South Downs landscape in England, this article develops such an approach. It suggests that the experiences of seeing in blindness challenge the conceptualization of ‘vision’ (and ‘non-vision’). In place of ‘vision’ (as a sense), the article explores ‘activities of seeing’ – an approach that contextualizes the visual to examine the biographically constituted and idiosyncratic nature of perception within an environment. Through an ethnography of seeing with anatomical eyes and ‘seeing in the mind's eye’, it articulates an approach that avoids associating perception with anatomy, or compartmentalizing experience into ‘senses’.     

Just Choices: Representations of Choice and Coercion in Sex Work in Cambodia

In global discourses about sex work, the image of the ‘sex slave’ has been influential in constructing the view of women working in the sex industry in developing countries as ‘victims’. This paper examines the perpetuation of such discourses through powerful lobbying groups and socially conservative governments. It argues that frameworks that situate women working in the Cambodian sex industry through a singular identity of ‘victim’ or ‘agent’ are inadequate in informing our understandings of sex work in the country. Based on ethnographic research and interviews with sex workers in the port city of Sihanoukville, Cambodia, this paper questions prevailing stereotypes of ‘trafficking victims' and the image of ‘defiled’ or ‘duped’ women and girls central to such frameworks. It examines the intricate intertwining of elements of individual choice and coercion in women's lives and illuminates how, in the transition to a market economy, women's choices are constrained by hierarchal structures such as gender, class and socio‐cultural obligations and poor employment opportunities.     

Omarakana revisited,or ‘do dual organizations exist?’ in the Trobriands

Omarakana is arguably the most renowned village in the Trobriand and anthropological worlds. It is the very centre and wellspring of the North Kiriwinan universe and thus a sacred site, serving as the home of the Tabalu chiefly paramountcy. For us anthropologists, it is ground zero for our field methodology, thanks to Malinowski's pioneering research, and probably Melanesia's most hierarchical polity. Ironically, though, very little is actually known ethnographically about Omarakana's spatial layout. In this article I seek to compensate for that deficiency, arguing that Omarakana's seemingly concentric contours encode transformations of indigenous symbolism involving recurrent metaphors drawn from at least three conjoined semantic contexts of wide distribution across the Austronesian sphere and beyond: the double bisection of ‘male’ versus ‘female’; the botanical imagery of ‘base’, ‘body’, ‘tip’, and ‘fruit’; and various elements of ‘canoe’ symbolism. This alternative view of Omarakana's spatio‐temporal plan sheds new light on various additional dimensions of Trobriand sociality and cosmology while elaborating classic and contemporary anthropological theories of dualism.     

‘It was maendeleo that removed them’: disturbing burials and reciprocal knowledge production in a context of collaborative archaeology

Recent decades have witnessed a growth in approaches to research and writing across anthropology's four fields that emphasize the need to respect alternative narratives and constructions of history, and to engage with anthropology's ‘publics’. These developments have generated more ethically responsible research and more inclusive writing practices. Nevertheless, the actual doing of cross‐cultural collaboration and knowledge production remains a challenge. In this three‐field (cultural, biological, and archaeological anthropology) study, we aim to capture, in writing, a process of collaborative fieldwork with Samburu pastoralists in northern Kenya that experimentally integrated ethnographic self‐scrutiny with a bio‐archaeological excavation involving human remains. In the process, we highlight the reciprocal knowledge production that this cross‐subdisciplinary, transcultural fieldwork produced.     

Seeing Oneself Seeing Oneself: White Nihilism in Ethnography and Theory

This essay dwells on the intersection of three historical contemporaries: (1) American anthropology's ‘reflexive turn’; (2) the rise of Michel Foucault's motif of ‘the gaze’ within anthropology; and (3) the spread of the aesthetics of ‘white nihilism.’ The intersection materializes in the visual trope of self-reflexivity. White nihilism, according to one account, is a self-loathing kind of reflexive gaze, preemptive of criticism and desirous of self-possession. The paper argues that Foucault's idea of the panoptic gaze had a similar effect on anthropological self-reflexivity. The essay contrasts the American reception of Foucault with the case of Francophone anthropology – including ‘the Other Foucault’ – in which self-reflexivity involves self-loss or self-division.     

How Malinowski sailed the Midnight Sun: the academic conference as ethnographic performance

Anthropology's scope is broader than its public, often limited to other anthropologists, while those who share their knowledge in the field with the ethnographer are too often cut off from anthropological debates about that knowledge. The anthropology conference, seen as research practice, proves successful in readmitting ethnographic subjects into anthropological dialogues. A symposium held in 2015 in Alotau, Papua New Guinea, to commemorate the 100th anniversary of Malinowski's arrival in the Massim region, demonstrates how Massim peoples transcend anthropologists’ discursive presentations by using images, objects, and performances, diluting, along the way, anthropology's hierarchical control.     

CHRONICALLY UNSTABLE BODIES: REFLECTIONS ON AMAZONIAN CORPORALITIES

Based on ethnographic material relating to the Wari' (Rondônia, Brazil), this article questions some of the presuppositions concerning native conceptions of the body present in contemporary anthropological literature by exploring a central dimension of Amazonian corporality – one that has been little explored in ethnographic works on the region – its unstable and transformational character. This dimension only becomes evident when our analysis presumes an expanded notion of humanity – first called to our attention by authors such as Lévy-Bruhl and Leenhardt – that includes not only those beings we think of as humans, but also other subjectivities such as animals and spirits. Central to the problem's development is a discussion of the relations between body and soul, humanity and corporality.     

The Photograph and the Malanggan: Rethinking images on Malakula,Vanuatu

From the recent efflorescence of anthropological engagements with photography we are by now aware that photography is an embodied practice and that photographs are complex materialisations of the subjective and experiential as well as the objective and evidential. Despite discussions of ‘visual repatriation’ (e.g. Brown and Peers 2006 ), and of local responses to colonial photography and other kinds of archival images in the Pacific, little has been discussed regarding the status of photographs as particularly ‘Pacific’ artefacts—objects that make sense in indigenous terms as well as being understood in terms of the connections to other places that their production and circulation might signify. Following Wright’s exhortation to recognise ‘the provincial nature of Eurocentric notions of photography and … suggesting that a certain corporeality and materiality constitute elements of its identity’ (2004: 74) , I discuss the resonance of historical photographs in Vanuatu, building an analogy with Malanggan—funerary carvings from Northern New Ireland. I do not mean to suggest that photographs are complex ritual artefacts, but rather follow the ways in which Malanggan have been used as anthropological conceits, in order to discuss the representational efficacy and materiality of Melanesian images in facilitating the crystallisation of memory and history ( Küchler 1988 ), the enchantment of technology ( Gell 1998, 1999 ), and the consolidation of certain kinds of property relations ( Strathern 2005b ). As my title suggests, I draw on Strathern’s combination of Malanggan and Patents to rethink the potential utility of Malanggan as a ‘way to think’ about the meanings of photographs in Pacific communities.