When considering the ethnographic field, language use has been of continued anthropological concern. Traditional approaches to the field have associated language use with concepts such as place, territory and ethnicity and have tended to bound them within a single site. However, in conditions of increasing globalised mobility, approaches to both fieldwork and language use within the field are changing. Using existing scholarship on minority-language communities in Europe alongside original fieldwork with Somali migrants in Glasgow, this article considers the dynamics of that relationship within the contexts of single-sited, multi-sited and online fields. It finds that, for an inquiry focused on both language use and mobility, established modes of thinking about the field are a methodologically restrictive practice on 'being there'. Instead, the authors argue for rethinking the field as a 'spoken' one where, with language at the fore, emphasis is placed on 'being there'.
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Re-locating the Ethnographic Field
From 'Being There' to 'Being There'
Máiréad Nic Craith and Emma Hill
In Anthropological Journal of European Cultures
- Published (Print):
- 01 Mar 2015
- Article Type:
- Research Article
- Pages:
- 42–62
Jan Berting
only different but also often inferior in one or more respects. This sense of superiority vis-à-vis the Other is frequently strong in closed communities or societies. We can learn from many cultural anthropological studies that many “primitive” tribes
In The International Journal of Social Quality
- Published (Print):
- 01 Jun 2016
- Article Type:
- Research Article
- Pages:
- 124–137
The Keys to the Economic Kingdom
State Intervention and the Overcoming of Dependency in Africa before the Crisis of the 1970s
Bill Freund
, forcing peasants into larger and more closed communities, disrupted production, failed to get the effort required for effective communal production and was slow to yield benefits in social services that might have attracted villagers ( Bolton 1985 ). It
From Yehuda Etzion to Yehuda Glick
From Redemptive Revolution to Human Rights on the Temple Mount
Shlomo Fischer
interpretation offered here is the opposite of that offered by Ami Pedahzur and Arie Perliger (2009). To my mind, they adopted an inappropriate model for understanding religious Zionist extreme violence. The religious Zionist community is not a closed community
Lines in the Sacred Landscape
The Entanglement of Roads, Resources, and Informal Practices in Buriatiia
Anna Varfolomeeva
active geological explorations, with geological brigades searching for gold, jade, wolframite, molybdenum, and other natural resources. For many residents of the district, who lived as a closed community, mining explorations in the region meant their
Fall-Out and the German People
The Political Climate in Pausewang's Novel Die Wolke (1987) and Anike Hage's Manga Adaptation (2013)
Sean A. McPhail
, and any ‘attempts by foreigners to take part in these privileges of a “closed” community were experienced as transgressive’. 49 This clarifies the grandparents’ reasons for so staunchly supporting nuclear power: as it ‘gehör[t] nun mal zum modernen
Commoning in New York City, Barcelona, and Paris
Notes and observations from the field
Ida Susser
public rather than community emphasizes the openness of the commons. Stavrides portrays the commons as a set of linked networks in contrast to a closed community. Thresholds emphasize the ways in which people enter through open doors to link with a wider
