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Kathleen E. Jenkins

Methods books and appendixes in ethnographic texts often address ethnographers’ feelings related to relationships with research participants, worries about achieving some objectivity or distance from the social world under study, and concerns about when to leave the field. Walking the

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James Spickard

My title calls to mind the old joke about how two porcupines make love: very carefully. The same should be true of theologians who want to add ethnographic techniques to their intellectual toolkit. It can be done, but it’s not simple. I want to describe some issues that arise from a social

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Paul Avis

The interface between ecclesiology and ethnography is currently generating interest in the academy and giving rise to significant published discussion. But it seems to me that there are some aspects of the relationship that are problematical Ideally the two disciplines should work in partnership

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Thomas Scheffer and Jörg Niewöhner

© Koninklijke Brill NV, Leiden, 2010 DOI: 10.1163/156913210X12555713197213 Comparative Sociology 9 (2010) 528–536 brill.nl/coso C O M P A R A T I V E S O C I O L O G Y Producing Comparability Ethnographically. Reply to Robert Prus. Ethnographic Comparisons, Complexities and Conceptualities

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Gary Black

1 Introduction This article summarizes four ethnographic studies of separate postevangelical groups currently navigating the changing climate of evangelical Christianity in the western United States. 1 To best investigate these groups a short historical review will position

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Samuel Tranter and David Bartram Torrance

1 Introduction This article begins by introducing recent work by Michael Banner, who advocates the use of social anthropology generally (not just the anthropology of Christianity) for the Christian ethics of everyday life. His use of ethnography in Christian theological ethics is then situated in

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Gerardo Marti

More and more theologians are embracing ethnographic methods as core to accomplishing their theological work. 1 While the incorporation of social scientific methodology within theology is not in and of itself new, 2 and there are important dialogues regarding empirical research and the

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Daniel Stewart

-cultural comparison—lie at the heart of ethnographic practice as well. 10 There was significant cross-fertilization between archaeology and what might be more properly termed cultural anthropology in the late nineteenth and early twentieth centuries. As we will see, Frazer’s impact on that comes primarily in his

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An Ethnography of Knowledge

The production of knowledge in Mupfurudzi resettlement scheme, Zimbabwe

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Netsayi Mudege

This book contributes to academic debates on knowledge. A resettlement area with people resettling from different agro-ecological regions with different knowledge and approaches to agriculture and farming provides a fascinating area to investigate how knowledge is produced and socialised. The fact that the resettlement scheme became a melting pot of different knowledge makes the term ‘local’ problematic yet farmers still use and produce knowledge that is considered ‘local’. Of interest is how the gender dynamics, politics, power, conflicts, resistance, religious beliefs and government policies impact on farming knowledge and on farming in general. This book unravels how local knowledge makes use of scientifically based state organised interventions. The book is of interest to policy makers and anyone involved in development studies.
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Lihong Liu

High Qing era (1661-1796). This genre included various subjects related to imperial delegations such as court officials’ missions to local provinces and their voyages to foreign states. It often encompassed travel writings, recording topographical and ethnographic knowledge of “foreign” places or