How is the knowledge embedded in a global institution such as psychiatry integrated into taken-for-granted understandings and everyday medical practice in a non-Western setting such as Japan? How can ethnographic research address this question without simplifying institutional complexity and cross-cultural variations? This paper argues that the ethnography of apprenticeship can resolve these tensions between global and local sources of cultural knowledge. Recent work in cognitive anthropology and practice theory has demonstrated the value of examining apprenticeship as a window onto dynamics of institutional production and reproduction. As an ethnographic strategy, the study of apprenticeship makes the processes through which knowledge crosses cultural boundaries accessible to research. Drawing on two years of ethnographic research on the training of Japanese psychiatrists, I describe the institutional structure in which psychiatric knowledge becomes embedded in newly trained psychiatrists. This system, known as the ikyoku system, reproduces many characteristics of Japanese organizational patterns. Examining the details of this system offers additional insight into the particular way in which psychiatric knowledge becomes situated in contemporary Japanese society. The theory of apprenticeship, however, has a much broader potential for informing ethnographic research strategies for studying contemporary global institutions.
Learning Japanese Psychiatry
Reflections on Power, Collaboration, and Ethnography in the Anthropology of Policy
This article constitutes a pragmatic consideration of how to orchestrate access to 'powerful' individuals and a theoretical reflection on what efforts to negotiate access reveal about the anthropologist's subterranean assumptions about power, collaboration and ethnographic data. Too frequently, powerful actors and the contemporary settings they inhabit appear to be obstacles to ethnographic research. In contrast, I propose that we explore the ways in which working with powerful actors can enhance, rather than inhibit, the possibilities of anthropological data collection. In this article, I present several examples from my field research in the Mexican government to show how the ethnographic encounter can be constructive of the political process, not jut an appendage to it. By directing attention to the ways in which our actual research practices (and not just our findings) intervene in the political space, we can re-orient our expectations about data and the ontology of anthropological expertise.
George E. Marcus
This article engages the current challenges that the ecology of designing and implementing ethnographic research today presents to the still powerful culture of method in anthropology, especially as it is manifested in the production of apprentice graduate dissertation research by anthropologists in the making. The Anthropology of Public Policy defines a recent and emerging terrain of anthropological research that challenges the culture of fieldwork/ethnographic method at the core of anthropology's practice and identity. Thus, what might emerge, in the author's view, is not a new or adjusted handbook of method, but a more far-reaching discussion of how the very function of ethnographic research shifts in response to this challenge in terms of collaboration and pedagogy.
Toward Multispecies Ethnography in Melanesia
This article reviews two strengths of Melanesian anthropology that could make a significant contribution to anthropological research on human-animal relations, specifically to multispecies ethnography. The first strength is an analytical approach to comparative research on gender developed in response to challenges from feminist theory in the 1980s; the second is a wealth of ethnographic detail on human-animal relations, much of it contained in texts not explicitly concerned with them and thus largely inaccessible to nonspecialist readers. The article sets up an analogy between the challenges faced by feminist anthropologists and those currently faced by multispecies ethnographers. It demonstrates how pursuing the analogy allows multispecies ethnographers to draw together analytically, and to reinvestigate a broad range of ethnographic resources containing details on human-animal relations, whose convergence so far remains hidden by divergent theoretical interests.
The Rękawka Fair in Cracow
The article aims to show how ethnographic data concerning religious rites, both Catholic and pagan, circulate in culture and thus become a kind of historical source for re-enacting other, invented religious rites. In the example of the Rękawka fair in Cracow, it is demonstrated how religious content present in nineteenth-century ethnographic descriptions, originally ascribed to pre-Christian paganism but incorporated into a Catholic fair, was separated from it and used in recreating and performing a neopagan rite. Investigating an Early Middle Ages re-enactment movement, the author focuses on the process of transforming ethnographic data into historical ones. Analysing the problem of authenticity of such sources, she points out the particularities of achieving authenticity in a re-enactment movement: to some, the contemporary Rękawka fair remains only a kind of historical re-enactment, while according to others it is a true neopagan rite.
Exploring Time in Scientific Practice
This article explores some of the ways that time figures in the scientific practices of instrumental micrometeorology and climatic and weather modeling. It draws on ethnographic work done with the Large-Scale Biosphere-Atmosphere Experiment in Amazonia (LBA), an international scientific project that aims to assess the role of the Amazon forest in the global carbon cycle and to provide sustainable techniques for the future management of the region. An examination of the knowledge practices that have emerged from this ethnography (such as calibration and prediction) provides an opportunity to rethink the relation between 'natural time' and 'social time(s)'. This allows for a discussion of the roles that certainty, uncertainty, finiteness, and limitlessness play in both scientific and ethnographic practice.
Auto-ethnographic writing in the knowledge economy
This article examines what it means to be an academic in the knowledge economy, using auto-ethnographic writing or storytelling as its starting point. Although academic mobility has been researched for about a decade, deep listening and deep reading in the context of ethnography have not been utilised in analysing what it means to move in this global space. To conduct this exercise, fellows from the European Union-funded Universities in the Knowledge Economy project who were all mobile academics, were invited to participate in ethnographic writing workshops and explore the personal, subjective elements of narrating their experiences of being mobile and being migrants. I aim to not only present the narratives of colleagues who populate the global knowledge economy but also analyse them and ask if certain ideal forms of narrative habitus support academic mobility.
Deference and Influence in the Ethnography of Epistemic Elites
Paul Robert Gilbert
Through his enduring efforts to interrogate the regulative ideals of fieldwork, George Marcus has empowered doctoral students in anthropology to rethink their ethnographic encounters in terms that reflect novel objects and contexts of inquiry. Marcus' work has culminated in a charter for ethnographic research among 'epistemic communities' that requires 'deferral' to these elite modes of knowing. For adherents to this programme of methodological reform, the deliberately staged 'para-site' – an opportunity for ethnographers and their 'epistemic partners' to reflect upon a shared intellectual purpose – is the signature fieldwork encounter. This article draws on doctoral research carried out among the overlapping epistemic communities that comprise London's market for mining finance, and reviews an attempt to carve out a para-site of my own. Troubled by this experience, and by the ascendant style of deferent anthropology, I think through possibilities for more critical ethnographic research among epistemic elites.
A critique of nomadology with reference to West African Fulbe
This article offers a critique of how the anthropology of pastoral nomadic societies participates in the debate about alternative forms of political organization and emancipation. In the first part, I retrace the roots of the reciprocal and circular influence between anthropology and critical theory, focusing on Deleuze and Guattari's “nomadology” and their reliance on ethnographies of “primitive” and especially nomadic people. Attracted by the spatial autonomy and immanent forms of resistance of nomads, their work nourished the poststructuralist interpretation of power, which in turn influenced contemporary radical political anthropologists. In the second part, I reintroduce ethnographic evidence on pastoral nomads into the discussion. Relying on recent ethnographic evidence of the crisis of nomadism, especially in West Africa, I argue that we should be more prudent in considering interstitial spaces of freedom and resistances as strategies for structurally changing power and for emancipation.
Reading twenty-first-century capitalism through the lens of E. P. Thompson
Kathleen M. Millar
E. P. Thompson's social history of capitalism has enduring relevance for anthropological analyses of economic crisis, precarious labor, and class struggle today. This introduction provides a synthesis of the ethnographic cases in this theme section by reflecting on several impulses in Thompson's work that both resonate with and challenge current ethnography of political and economic change. Thompson's focus on moments of transition, his conception of human subjectivity as a process of “making,” and his view of class struggle as arising from tensions between old and new orders bring history and political economy into the study of emergent social formations. Inspired by Thompson's critique of rigid theoretical models, this introduction suggests ways not only to adopt but also to modify the historian's insights for ethnographic work on contemporary capitalism.