urban Chinese families’ intimate practices during the lockdown might seem to serve as a poster child of sorts for the classic Radcliffe-Brownian ‘comparative method’ ( Radcliffe-Brown 1951 ). Yet this seemingly old-fashioned ‘controlled comparison
A Reflexive and Comparative Approach to the COVID-19 Pandemic in Urban China
A Longitudinal, Comparative Study
. 2014 ) and constant comparative methods ( Glaser 1965 ) to identify, evaluate and compare themes as they emerged. Further thematic analysis of interviews and field notes occurred following the completion of fieldwork in order to identify and evaluate
Alan Zuckerman, Professor of Political Science at Brown University for almost forty years, passed away 20 August 2009. Zuckerman was an exemplary scholar—intellectual, passionate, curious, creative, relentless, and demanding. He was a true comparativist, who not only used the comparative method but defined and refined the analytical principles of comparative politics.
Using a comparative method, this article explores the reasons for the absence of a legal ban on Muslim headscarves in the United States. Study of France reveals a culture that values "public space" and "citizenship." The United States places more value on the generic concept of "religion" as the unifying bond among individuals, even of different religious groupings. Cross-religious sympathy is a distinctive feature of American culture and reflected in legal briefs to the Supreme Court. The article suggests that legal concepts are not merely reflections of social institutions but are important social facts in themselves.
Making a Science of the Relation between Bolivip and Barth
This article proposes a theory of what knowledge is and a method of how knowledge comes about. To separate epistemology from knowledge provides the starting point for questioning epistemology in two ways. Firstly, the analytical relations by which anthropologists claim that they have gained ethnographic knowledge are examined and compared to the claims to knowledge made by male initiates in Bolivip, Papua New Guinea. Secondly, these aesthetics of epistemology are compared with the social relations by which anthropologists and Bolivip men come to know through other persons. The article then takes up Wagner's 'relative objectivity' and considers how it enables an ethnographic comparative method between Bolivip and Barth's interpretive paradigm of 'secrecy'. Having unhinged epistemology from knowledge, the article closes by reconnecting them, with a different view of each appearing as a result.
Women's Religious Celibacy and Gender Identities among the Bulgarian Catholics in the Plovdiv Region
A Case Study of the Villages of General Nikolaevo and Sekirovo
The article deals with the institution of ‘village nuns’, a form of religious celibacy among Bulgarian Catholics in the Plovdiv region during the first half of the twentieth century. The primary concern of this article is the structuring and functioning of the institution of village nuns, viewed from the perspective of the fractal dichotomy strategy–tactics, belonging to the paradigm of fractal dichotomies including religious culture–traditional culture, clergy/male celibacy-–nuns/female celibacy, masculinity–femininity. The sources used in the research are of different types: census registers, parochial books, civil registers of births and deaths, household registers, property tax registers, various publications of the Catholic Church in Bulgaria, and ethnographic field material collected by the author. The methodology employed combines various qualitative methods: the gatekeeper and snowball methods, structured and semi-structured interviews, the biographical method and the comparative method. The analysis shows that the nuns’ institution can be treated as a turning point at which female tactics turn into strategies and bring about certain power shifts affecting gender relations.
Rethinking Truth with Midiativistas in Rio de Janeiro
conceptualize them relationally. Through the comparative method, we can build a body of knowledge which is capable of producing new truth claims, as well as assessing them according to a falsifiability criterion. The question then becomes whether we are able to
One Path to Positive Anthropological Activism
Aaron L. Miller
what I do not mean: positive anthropological activism should not supersede the need for careful empirical studies, and it should not come before the research is done. It should neither replace participant observation, the comparative method, respect and
Legacies, Trajectories, and Comparison in the Anthropology of Buddhism
Nicolas Sihlé and Patrice Ladwig
. However, the fates of comparative methods and concepts through time and across different schools in anthropology have varied greatly. On the one hand, skepticism toward comparison in the 1980s and 1990s was fed by the deconstruction and redefinition of
Community Engineering for Sexual Assault Prevention
Day Greenberg and Angela Calabrese Barton
design process and on how their completed work products held importance for them. Following Anselm Strauss and Juliet Corbin (1998) , we coded data using a constant comparative method for analysis grounded in the qualitative data, using codes we