The approach is by a winding road about nine miles long, boldly cut out of the rock … the road comes to an end in front of a long underground passage leading into the mountain, enclosed by a heavy double door of bronze. At the far end of the underground passage a wide lift, panelled with sheets of copper, awaits the visitor. Through a vertical shaft of 330 feet cut right through the rock, it rises up to the level of (...) the Chancellor's [Hider's] dwelling place. Here is reached the astonishing climax. The visitor finds himself in a strong and massive building containing a gallery with Roman pillars, an immense circular hall with windows all around … It gives the impression of being suspended in space … The whole, bathed in the twilight of the autumn evening is grandiose, wild, almost hallucinating. The visitor wonders whether he is awake or dreaming. (shrink)

Combining insights from narrative analysis in sociology and trope theory in anthropology, this article develops a theory of tropes that emphasizes their historical production and political effects. Tropes function politically to enable some narratives, identities and resolutions while foreclosing others. As a powerful tool for socio-historical analysis, a consideration of tropes is crucial for deconstructing the taken-for-granted predicates and the `dangerous' consequences of political narratives. To illustrate the argument, the trope of `the Sixties' is analyzed as a case study.

Aksumite elites electively identified themselves as “black” in relation to the paler integument of other Mediterranean peoples. Prior to the fourth century CE, the proper noun Aithiopía referred to the area of northern Sudan. Aksum, however, deliberately appropriated the Greek term for its own geopolitical purposes, partly as a way to write itself both into the grand narratives of Graeco-Roman history, where “Ethiopians” recurrently figure as morally “blameless,” as well as—with their conversion to Christianity—into Old and New Testamental eschatologies that (...) consistently position “Ethiopians” as first in the sight of God. This process of self-definition—achieved under the formative gaze of Hellenic, Roman, and Levantine Others—ultimately allowed ‘Ityȯpyā to become a key, if nonetheless still liminal and rogue, player in the post-Constantinian politico-religious arena, in such a way that both economic and cultural capital accrued to the benefit of Aksum. (shrink)

Positivist ethnographic research situates the participant observer in an objectivist position towards the field. Using poststructural perspectives to analyse the field challenges and unsettles objectivist assumptions underpinning ethnography. Neither is merging of the two approaches completely unproblematic. A crucial element in a coherent amalgam centres around resolution of potential contradictions emanating from the place of field notes in ethnographic research, and the position of the researcher (author) vis‐a‐vis such notes. Contemporary approaches to field notes maintain that such notes are not (...) an objective description of the field, unaffected by the voice of the researcher. Rather, observational records are to be regarded as text, with characteristics in common with all texts. The ethnographic record is constituted as much by the positionality of the researcher as by the research participants. The nurse researcher can be viewed as participant in the constitution of the field. In unsettling and challenging taken‐for‐granted understandings about nursing practice, I am affirming the centrality of the position of the nurse in nursing research. (shrink)

This article explores some aspects of the long-standing metaphoric conjunction between the images of the intellectual and that of the stranger in the history of social thought. Recently, this conjunction has re-emerged in the self-complimentary image of the `exilic' or `nomadic' intellectual, who is torn between identities and transgresses cultural and linguistic traditions. The article offers a critical appraisal of the intellectualist presumption lurking behind such self-identifications, and raises the issue of intellectual spokespersonship in the novel conditions of a postmodern (...) `society of strangers'. (shrink)

Las narrativas que han afirmado la relación de la modernidad con lo Occidental, así como aquellas que han tratado de descentralizar el centro de lo moderno coinciden en un aspecto primordial: ver la modernidad como un producto de Occidente. Lo que está en cuestión, entonces, es pensar si se puede hallar una manera de teorizar la cuestión de la modernidad que la relocalice en un contexto mundial, y al mismo tiempo, permita a ese contexto complejizar, en lugar de simplemente revertir, (...) la lógica narrativa de la modernización. En este sentido, una de las cuestiones que se proponen revisar es la manera en la que se da la interacción entre Occidente y el no-Occidente para poder asumir la escenificación que define lo moderno en la diferencia constitutiva de su espacialidad y su representación. (shrink)

What can postmodernism do for, or to, educational research? The article discusses its potential for resisting closure and simplification. Developing a ‘preposterous’, anachronistic postmodern method that is caught up with surrealism and the baroque, the article plays with trompel'oeil paintings and outmoded popular entertainments such as magic lanterns, peep shows and clockwork automata as figures for critique and analysis. It argues for defamiliarisation, fascination, recalcitrance and frivolity as methodic practices for research in the compromised conditions of postmodernity, and as forms (...) of ethical resistance to the risk-averse literalism that pervades contemporary education policy. (shrink)

What can postmodernism do for, or to, educational research? The article discusses its potential for resisting closure and simplification. Developing a ‘preposterous’, anachronistic postmodern method that is caught up with surrealism and the baroque, the article plays with trompel'oeil paintings and outmoded popular entertainments such as magic lanterns, peep shows and clockwork automata as figures for critique and analysis. It argues for defamiliarisation, fascination, recalcitrance and frivolity as methodic practices for research in the compromised conditions of postmodernity, and as forms (...) of ethical resistance to the risk-averse literalism that pervades contemporary education policy. (shrink)

This article investigates the changing currency of racial politics in jazz music formations, with a comparative focus on Nazi and contemporary Germany. While it is noted that music articulates politics in an oblique or metonymic way, in highly-charged contexts music is lent further propositional capacity. This is highlighted in Nazi Germany where jazz music was seen as barbaric, `dark' and uncivilized, and classical music represented order and cultural supremacy. These dynamics continue but, often, in a slightly askew form for contemporary (...) articulations of racial essentialisms: present-day fascist music is a repository of whiteness, but `darkness' is sought in this putatively `white' music, while jazz now serves as a moniker of comfort, and an `antiquated civility'. Each of these musical cultures invokes hybridity in a differential sense - either hybridity is suppressed or it is masked within racially essential matrices. These musical trajectories form the backdrop to an appreciation of the overlooked yet significant jazz dance fusion scene in contemporary Germany - where hybridity is fetishized, arguably as a means of renegotiating violent histories and contemporary racisms in Europe. (shrink)

This paper outlines a critical, textual approach for the analysis of the relationship between different actors in information technology (IT) production, and further concretizes the approach in the analysis of the role of users in the open source software (OSS) development literature. Central concepts of the approach are outlined. The role of users is conceptualized as reader involvement aiming to contribute to the configuration of the reader (to how users and the parameters for their work practices are defined in OSS (...) texts). Afterwards, OSS literature addressing reader involvement is critically reviewed. In OSS context, the OSS writers as readers configure the reader and other readers are assumed to be capable of and interested in commenting the texts. A lack of OSS research on non-technical reader involvement is identified. Furthermore, not only are the OSS readers configured, but so are OSS writers. In OSS context while writers may be empowered, this clearly does not apply to the non-technical OSS readers. Implication for research and practice are discussed. (shrink)

Increasingly, psychologists have shown a healthy interest in cultural variation and a skepticism about assuming that research with North American and Northern European undergraduates provides reliable insight into universal psychological processes. Unfortunately, this reappraisal has not been extended to questioning the notion of culture central to this project. Rather, there is wide acceptance that culture refers to a kind of social form that is entity-like, territorialized, marked by a high degree of shared beliefs and coalescing into patterns of key values (...) that animate a broad range of cultural performances and representations. Ironically, anthropologists and other scholars in cultural studies have overwhelmingly come to reject this view of culture. Arguably, then, the move in psychology to attend to cultural environments has paradoxically further distanced it from the fields most concerned with cultural forms. This essay reviews this state of affairs and offers a proposal how a more nuanced appreciation of cultural life can be articulated with theories and methods familiar and available to psychologists. (shrink)

The article defines a new referential problem of ethnographic description: the verbalization of the “silent” dimension of the social. As a documentary procedure, description has been devalued by more advanced recording techniques that set a naturalistic standard concerning the reification of qualitative “data.” I discuss this standard from the perspective of the sociology of knowledge and replace it by a challenge unknown to all empirical procedures relying on primary verbalizations of informants. Descriptions have to solve the problems of the voiceless, (...) the silent, the unspeakable, the pre-linguistic, and the indescribable. Ethnography puts something into words, which did not exist in language before. To respond to this task, descriptions have to turn away from the logic of recording and develop into a theory-oriented research practice. (shrink)

The invocation of large-scale social unities - states, societies, empires, cultures, civilizations - is a long-established and pervasive practice among sociologists, anthropologists, historians, political scientists and so on. This article examines the treatment of such unities as defined or held together by shared understandings and values, and as independent, boundary-maintaining social systems. We argue that both the ideational and the systemic presumptions at work here are dependent on what Foucault calls the figure of man: the first as an inescapable consequence (...) of that figure, the second as a tempting, but by no means necessary, one. Our first major argument concerns the remarkable persistence of concepts, such as ‘culture’, which designate unities that are ideational in character. We use the case study of anthropology to suggest that this is a consequence of the constitutive role of the figure of man within the human sciences. Human scientists and others critical of the stress on sameness resulting from the concern with ideational unities - cultures, ideologies, discourses and so on - as shared across a population, will find it well-nigh impossible either to modify significantly or to jettison altogether such concepts; as long as they rely on some version of the figure of man, scholars are committed irrevocably to the use of these concepts. Our second major argument concerns the conception of society as a systemic unity, a conception which we see as reflecting the influence of the figure of man in the field of governmental reason. In this part of the article we follow Foucault’s argument that the liberal rationality of government leads to a view of social life as traversed by numerous self-regulating spheres of social interaction. However, we dispute his further suggestion that the concept of society itself, as designating a self-regulating sphere of this kind, can be seen as a product of the liberal critique of police. (shrink)

Comparative analysis of civilizations has recently revived and has led into a debate about varieties of modernity. This connection between an empirically defined area of study, `civilizations', and a theme that is predominantly seen as conceptual, `modernity', is a peculiar one and raises crucial questions for any social theory. Can `modernity' be located spatio-temporally among the civilizations? Is it itself a civilization (or the successor to all civilizations), or does it not rather refer to a human condition? This article takes (...) its starting point from the observation that civilizational comparison is always some form of cultural analysis and asks if and how a cultural theory of modernity is possible and fruitful under current theoretical and historical conditions. (shrink)

Much has been written in recent years over the need to disclose the 'positionality' of geographical researchers. At the same time, there is a growing awareness that such positionality, however much disclosed, can never fully express the complexities underpinning a research relationship. This essay explores these issues through a retrospective review of research carried out into the economic geographies of the Economy of Sharing. It argues that the issues surrounding positionality can be much more than a question of hidden agendas, (...) power relations and conflicts of interests. In some cases, confronting positionality means negotiation of conflicting worldviews-different understandings of reality rooted in philosophical principles distant from the dominant orthodoxies. Such conflicts, if engaged in creatively, have the capacity to challenge beliefs, values and thought patterns. (shrink)

Comparative analysis of civilizations has recently revived and has led into a debate about varieties of modernity. This connection between an empirically defined area of study, `civilizations', and a theme that is predominantly seen as conceptual, `modernity', is a peculiar one and raises crucial questions for any social theory. Can `modernity' be located spatio-temporally among the civilizations? Is it itself a civilization (or the successor to all civilizations), or does it not rather refer to a human condition? This article takes (...) its starting point from the observation that civilizational comparison is always some form of cultural analysis and asks if and how a cultural theory of modernity is possible and fruitful under current theoretical and historical conditions. (shrink)

In the past two decades, feminists and other science critics have challenged the basic premises of positivist social science. These critiques and the alternative epistemologies they underwrite have not been fully addressed, no less integrated, into our undergraduate methodology curriculum. This article examines the peculiar challenges encountered by teachers of research methods in this time of epistemological transition, ambivalence, and skepticism. Relying on Harding's concept of strong objectivity, this article argues that feminist critiques can be fully reconciled with empirical social (...) science and suggests how this might be achieved within the context of the undergraduate curriculum. (shrink)

In the standard native tradition of Albanian studies, descriptive and empirical research has only confirmed their own ultimate goal of constructing national specificity and a particularly antiquated view of national culture. In this article, I show how and why an articulate analysis of the main intellectual traditions and their impact can provide fresh insights into grasping the cultural particularism of Albanian studies. Methodologically, a new picture of knowledge production must arise if we consider the historical, cultural, political and ideological terrain (...) on which certain influential ideas and practices in Albanian studies of people’s culture have emerged. The aim, then, is not to provide an exhaustive picture of a positive knowledge of culture and society, but to show the urgent need for avoiding any adoption of concepts that might be pure reconstructions of arbitrary and timeless structures and values, while rejecting any approach in terms of survivals and folklorism. (shrink)

This paper explores the gendering of civil society by focusing on the moral campaigns against wet nursing and in favour of maternal feeding in the late 18th and early 19th centuries, drawing attention to the overlap between the family and market society. It argues that the organization of sexual difference is central to the social world and to the idea of civil society in Hegel's Philosophy of Right. Men enjoyed the benefits of ethical incorporation into a rich version of civil (...) society and withheld worth from women's participation in the market. Women who immersed themselves in the world of exchange were stigmatized as mercenaries and freelance hustlers, so that they could not achieve ethical incorporation except as natural mothers in the nether world of the family. (shrink)

. Getting and spending. Cultural Values: Vol. 4, No. 3, pp. 374-382.

This article takes its point of departure in a stance found among practitioners – including teachers, preschool teachers, kindergarten pedagogues and other welfare professionals – in which theory is considered abstract and thus irrelevant to or unhelpful in their daily work. In exploring the backgrounds of this stance, I address the issue at two levels: one that focuses on the professional identities, cultural logics and communicative norms of kindergarten staff groups in their actual, contemporary context; and another that focuses on (...) aspects connected to the reception of Donald Schön’s concept of ‘the reflective practitioner’. The analytical and methodological perspectives in the article are informed by the anthropology of education; specifically, by focusing on meaning-making processes and their consequences. In my approach to the concept of the reflective practitioner, I use a Bourdieu-inspired perspective; here, the social actor’s practical sense and tacit knowledge are related to questions of power and other actors’ strategies for positioning themselves within a social space. In doing so, they produce professional identities, ideals of communication, and colleague relationships. Here, the point of departure is that questions concerning ‘reflective practitioners’ and ‘tacit knowledge’ cannot rely solely on theoretical arguments but should be empirically informed by studies of practices as they unfold in pedagogical institutions. This article analyses the field by investigating these concepts and examining the cultural logics that make such interpretations possible and meaningful. Furthermore, I point to a problematic aspect of Schön’s work with regard to his empirical basis, which demands a particular focus on the historical effect of ‘the reflective practitioner’ concept as a symbolic marker of identity in the cultural logic of the pedagogical field. I also address how this logic considers practice to be the exponent of all that is good, meaningful and correct. From my analysis, I develop the concept of ‘the reflective methodologists’ to describe a professional identity and practice that relies on the critical examination of specific actions instead of ‘tacit knowledge’. (shrink)