The Informant as Resolute Overseer

2002 ◽  
Vol 29 ◽  
pp. 231-255 ◽  
Author(s):  
Jeffrey Kaufmann

In this paper I take into account informants who oversee fieldworkers in local arenas. My intention is not to question the importance of participant-observation as the hallmark of field research but to elevate the recognition of informants in fieldwork. The argument centers on local overseers who are integral to participant-observation by controlling more of what the researcher observes, and with whom one participates, than they are usually given credit for in the literature. I intentionally use “overseer” rather than the usual “gatekeeper” label to convey a strong sense of informant involvement in ethnographic research (cf. Ellen 1984 where “gatekeeper” is used to describe a range of actors who control access, channel activities, and so on). The case study is drawn from my experiences with a host family in southwest Madagascar with whom I lived for 10 months in 1997.There are different ways of representing informants in the literature. One way is to draw a wide line between informant and participant-observer. Informants are defined as local people who willingly provide information to participant-observers. Participant-observers are non-locals involved in intense interaction with members of a community over a long period such as a year. The two are not to overlap. Evans-Pritchard found informants vital to his Azande research, participant-observation central to his Nuer fieldwork. “Azande would not allow me to live as one of themselves; Nuer would not allow me to live otherwise. Among Azande I was compelled to live outside the community; among Nuer I was compelled to be a member of it” (Evans-Pritchard 1940:15). This tradition, of treating each as a separate method, is widespread (see, for example, Bernard 1995:136-79; Casagrande 1960; Ellen 1984; Freilich 1970:541; Herskovits 1955:376; Jackson 1997:188; Malinowski 1961:1-25; Pelto and Pelto 1973:242-43; Spradley 1980:177).


2015 ◽  
Vol 13 (2) ◽  
pp. 26-52
Author(s):  
Humaeni Ayatullah

This article discusses various magical rituals and their meaningsfor Muslim society of Banten. How the meanings and functions of rituals; what kinds of magical rituals used and practiced by Muslim society of Banten become two main focuses of this article; besides, it also tries to analyze how Muslim society of Banten understand the various magical rituals. This article is the result of a field research using ethnographical method based on anthropological perspective. To analyze the data, the researcher uses structural-functional approach. Library research, participant-observation, and depth-interview are the methods used to collectthe data. Performing various magical rituals for the practicians of magic in Banten is a very important action that must be conducted by the magicians or someone who learns magical sciences. Magical ritual becomes an important condition for the successfulness of magic. If they do not this, there is a belief that they will fail in obtaining the magical effects. Magical ritual should be also conducted in certain places and certain time withvarious magical formula and magical actions under the supervision of magicians. The use of these magical rituals becomes a portrait of the pragmatical life style of Bantenese society who still believes in magical powers.



Author(s):  
Jeremy O. Turner ◽  
Janet McCracken ◽  
Jim Bizzocchi

This chapter explores the epistemological, and ethical boundaries of the application of a participant-observer methodology for analyzing avatar design in user-generated virtual worlds. We describe why Second Life was selected as the preferred platform for studying the fundamental design properties of avatars in a situated manner. We will situate the specific case study within the broader context of ethnographic qualitative research methodologies, particularly focusing on what it means to live – and role-play - within the context that one is studying, or to facilitate prolonged engagement in order to have the research results accepted as trustworthy or credible (Lincoln & Guba, 1985). This chapter describes a case study where researchers can extract methods and techniques for studying “in-world” workshops and focus groups. Our speculations and research questions drawn from a close analysis of this case study will illuminate the possible limitations of applying similar hybrid iterations of participation-observation tactics and translations of disciplinary frameworks into the study of user-generated content for future virtual world communities. Finally, we will review the broader epistemological and ethical issues related to the role of the participant-observation researcher in the study of virtual worlds.



2021 ◽  
Vol 28 (99) ◽  
pp. 757-785
Author(s):  
Alexandre Zawaki Pazetto ◽  
Nei Antonio Nunes ◽  
André Luis da Silva Leite

Abstract This study examined the Cão Terapia (Dog Therapy) project, developed by a civil society organization, in order to verify how it generates social innovation based on practices focused on animal welfare. It is a qualitative case study, with an exploratory and descriptive approach. It consists of literature review, documentary research, participant observation, and interviews with volunteers and managers of the Bem-Animal organization. Bem-Animal seeks to promote the welfare of animals rescued by the government after complaints of abuse, being run over, and other serious situations. We found that the initiatives of this organization result in social innovation, above all, by providing social actions contrary to the speciesist, instrumental, and consumerist mentalities. They contribute to an experience of ethical precepts and to the consolidation of rights for non-human animals within the society.



1970 ◽  
Vol 11 (1) ◽  
Author(s):  
Elizabeth Graveling

Relationships, and specifically the relationship between the fieldworker and the research subjects, are at the core of the process of all anthropological and ethnographic research and to a very large extent determine the outcomes of the research. In addressing the question of how far a participant observer should attempt to "become" a member of the group she is studying, we must also recognise the complexity of individual and social identities assumed or attributed to her. When the distinction between aspects of "self" and "other" is blurred, the fieldworker can be simultaneously (but not fully) "insider" and "outsider" in different facets of her identity and in different relationships. Drawing on experiences of recent ethnographic fieldwork among members of churches in a village in southern Ghana, this paper explores aspects of identity that contribute to this ambivalent status of the fieldworker. It considers the extent to which the researcher has control over her research roles and the implications of this in terms of access, acceptance, data collection, and obligations and responsibilities of the researcher to her informants.



1987 ◽  
Vol 17 (4) ◽  
pp. 325-333 ◽  
Author(s):  
Alice E. Moorhead

Field study, using an ethnographic approach, offers a potentially powerful methodology for the technical communication researcher, a methodology that provides a useful balance to the strengths and weaknesses of experiments and surveys. Technical communication studies, however, exhibit not only the typical constraints of field research but several additional constraints inherent to research conducted on-the-job in business, industry, and government, which deserve consideration when designing research.



2018 ◽  
Vol 5 (1) ◽  
pp. 1
Author(s):  
Ayatullah Humaeni

Abstract This article discusses moral values in various religious myths spread on several areas of Banten. How Bantenese society undertands and believes in  religious myths that spread out and are still maintained from generations to generations becomes one of the main focuses of this article; besides, it also tries to analyze the meaning and functions of religious myths for Bantenese society; and the moral values contained in religious myths of Bantenese society. This article is a field research using ethnographical method based on anthropological perspective. Library research, participant-observation, and depth-interview are methodes used to collect the data. Religious myths are one of Islamic literatures that still survive in Banten up to now. For Bantenese society, religious myths are considered having moral message and moral values. Religious myths, in some cases, also play significant roles and function for Bantenese society because they frequently contain moral values. Hence, many Bantenese people still maintain and transmit these religious myths to the youg generation.  



2021 ◽  
Vol 28 (99) ◽  
pp. 757-785
Author(s):  
Alexandre Zawaki Pazetto ◽  
Nei Antonio Nunes ◽  
André Luis da Silva Leite

Abstract This study examined the Cão Terapia (Dog Therapy) project, developed by a civil society organization, in order to verify how it generates social innovation based on practices focused on animal welfare. It is a qualitative case study, with an exploratory and descriptive approach. It consists of literature review, documentary research, participant observation, and interviews with volunteers and managers of the Bem-Animal organization. Bem-Animal seeks to promote the welfare of animals rescued by the government after complaints of abuse, being run over, and other serious situations. We found that the initiatives of this organization result in social innovation, above all, by providing social actions contrary to the speciesist, instrumental, and consumerist mentalities. They contribute to an experience of ethical precepts and to the consolidation of rights for non-human animals within the society.



2021 ◽  
Vol 17 (1) ◽  
pp. 222-235
Author(s):  
Aneta Strzemżalska

Mugham plays a significant role in the national culture of modern Azerbaijan. Considering this fact, this article describes the initial period of the formation of the Azerbaijani mugham singing school, that is, the end of the 19th – the first half of the 20th centuries. Based on the results of field research (participant observation, and also interviews in Russian and Azerbaijani languages ​​with representatives of the musical community of the capital of Azerbaijan: performers and listeners of mugham, scientists, publicists, employees of concert halls where mugham performances take place, employees of state institutions who are responsible for development programs culture in the country), and available sources, the author of the article focuses on those socio-historical circumstances and characters that testify to the specifics of the modern singing school of mugham. Therefore, special attention is paid to two soloists and connoisseurs of Azerbaijani music: Jabbar Garyagdioglu and Bulbul. The first of them, although he grew up in the traditional environment of folklore singers, performed mughams in a new, theatrical form on the stages of concert halls. The change in the place and form of mugham performance laid the foundation for the emergence of the main genre of modern national music in Azerbaijan - mugham opera. Bulbul's merit for the formation of the mugham singing school, in turn, is that he developed an original singing technique, the specificity of which is the synthesis of modified norms of vocal performance of classical music of the Western type and folklore art, primarily mugham. Due to technical innovations, the national music of Azerbaijan, colored with a purely folk style, is not only interesting, but also understandable to a foreign listener.



2018 ◽  
Vol 35 (1) ◽  
pp. 101-123
Author(s):  
Nigel Rooms

Abstract The nature of evangelism in “post-Christian” societies, especially in the secularizing west is a problematized and contested area. A field research case study is presented by the author who was also the facilitator of an innovative pre-evangelism resource entitled The Happiness Lab which was the subject of the research. A small group of “post-Christians” in the United Kingdom was gathered to pilot the course which taught practices associated with increasing happiness from the positive psychology movement. Survey data, participant observation and semi-structured interviews create triangulated data which is analyzed to show the effectiveness of the course in increasing in small ways the happiness levels of the participants. The question of how the course is defined and offered ethically as pre-evangelism is examined. Critical reflection on the data is presented utilizing secularization and post-secular theory alongside theological categories such as imago Dei, incarnation and conversion. “Anticipatory evangelism” is suggested as an alternative nomenclature.1



2014 ◽  
Vol 16 (1) ◽  
pp. 51
Author(s):  
Ayatullah Humaeni

This article discusses various forms, functions, and meanings of mantra (magical formula) of Bantenese. How Bantenese understands mantra, what kinds of mantra used, and how Bantenese make use of various kinds of mantra in their life become three main focuses. It is the result of a field research using ethnographic method with the descriptive qualitative design based on anthropological perspective. To analyze the data, structural-functional approach is employed. Library research, participant-observation, and in depth interview are used to collect the data. The mantra tradition in Banten is a part of verbal folklore. Mantra is a tribal sacred prayer containing supernatural powers. The Bantenese mantra is a cultural product of the syncretic elements between local belief and religious traditions. For Bantenese, mantra is one of  oral tradition treasures integrated to other cultural treasures. Its existence is still needed by Bantenese up to the present. In certain cases, the tradition of Bantenese mantra is an alternative of the traditional social institution when the formal institution is no longer able to accommodate their interests and practical needs. The use mantra for various purposes becomes a portrait of the pragmatical life style of Bantenese who still believe in magical powers.



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