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Anchored in notes elaborated in a multispecies ethnography, this text formulates a reading of biological science laboratories as situating practices of human and non-human actors. For this, the authors bring up plants from/in the caatinga, laboratory equipment, chemical reagents and biologists as entities that act collectively to produce slides with plant pieces that circulate in physical spaces and in texts, becoming entities capable of, although distant from their referents (the plants of the caatinga), informing the transformations (and impacts) of the environments in which they inhabit. It is argued that the actors, human or not, involved in multispecies plots of biological science laboratories, respond from their own agendas that, when tuned, bring outresearch, laboratories and other territories in a constant work of mediation. [ABSTRACT FROM AUTHOR]

This article demonstrates that the social categories of indigenous and white-mestizo are essentialist, reductionist, and therefore insufficient to encompass the diverse expressions of identity that exist. Understood through fluid and interchangeable lines, a new category is proposed: the border identity. Exemplified through the ethnic communes of the parish of Manglaralto, in the province of Santa Elena, Ecuador, this new category is intended to reconcile opposites and dismantle existing binaries to better capture the multifaceted social diversity of different sociocultural expressions. Previously agricultural, these communes have been transformed into internationally known tourist destinations, while being denied recognition of their ethnic identity due to the acculturations they have been subject to through various historical periods. Their members are labeled as acculturated indigenous or cholos, too mestizo to be considered indigenous and too indigenous to be considered mestizo. Qualitative methods such as participant observations, informal conversations, and semi-structured interviews were used for the ethnographic work spanning more than four years. The data collected and analyzed data showed how these communities, through constant negotiation with the white-mestizo world, achieve autonomy even within deeply dependent relationships. The study illustrates how they operate from an interstice, an intermediate space, which complicates their placement within existing social categories, underscoring the need to conceptualize new social categories beyond traditional binaries.

Marxian anthropology is a particular trend of “dark anthropology.” Michael Taussig has dedicated his work to understanding the connections of colonialism, capitalism, and local cultures under a Marxian-Benjaminian perspective. This article examines the meanings of hope and future concealed within Taussig’s “dark ethnographies” accomplished in Latin America. The purpose of this analysis is to echo Taussig’s concern to write efficiently against terror to acknowledge that even ethnographies of violence and social injustice can carry powerful cultural messages of hope.

Like RPG, organizations depend on interactions between actors with different roles that follow negotiated rules to generate events organized by narratives. Organizational everyday life is constantly permeated by fictional/narrative elements, mobilized to produce/give meaning to actions and objectives. We used RPG to explore the narrative nature of organizing and understand how narrative practices shape and organize everyday life. We focus on De Certeau's the discussions about spatial stories to analyze data from an ethnography on the organizing of RPG. It contributes to understanding of organizing processes in which narrative practices occupy a central position, by integrating materiality, interactivity and narrativity. [ABSTRACT FROM AUTHOR]

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Copyright of Acta Comportamentalia is the property of Instituto de Psicologia y Educacion de la Universidad Veracruzana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of GeSec: Revista de Gestao e Secretariado is the property of Sindicato das Secretarias e Secretarios do Estado de Sao Paulo (SINSESP) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract The Programa ‘De Braços Abertos’ (PBA) [Open Arms Programme] was planned and implemented by authorities of the city of São Paulo, between 2014 and 2016, and provided for the accommodation of its beneficiaries in hotels. We perceived a lack of specific research on the ways this programme was operated. Through an ethnography and the construction of close relationships with the teams of professionals working in these hotels, we were able to verify: (1) the constant attempts by the programme’s agents to develop bonds with the beneficiaries, (2) the skilful, attentive listening to the demands and daily stories lived by the beneficiaries, and (3) the problem-solving efforts in a consensual and participatory environment. In contrast to life on the streets, along with the professional intervention, the new context provided by PBA hotels has, in many cases, paved the way for changes in the drug users’ relationship with crack consumption to a more controlled pattern.

Religions are often acknowledged for their ability to provoke social, psychological, and physiological transformation, prompting recurrent studies in social and human sciences. Within this analytical domain, understanding ailments and methods of healing through various practices —rituals, cosmologies, and divinations— has been extensively explored. However, research on female reproductive ailments and corresponding intervention methods remains nascent in certain religious denominations, such as African-derived religions like the Regla de Ocha (Santería) in Cuba. The purpose of this article is to shed light on the healing of female reproductive ailments through the diloggún oracle utilized in the Regla de Ocha. Conducted between December 2022 and January 2023 in Santa Marta, Cárdenas, Cuba, our research adopts an ethnographic and narrative approach, placing reflexi-vity on our experiences at the forefront of our discussions. The research, from which our arguments derive, was conducted between December 2022 and January 2023 in Santa Marta, Cárdenas, Cuba. Methodologically, it adopts an ethnographic and narrative approach, placing reflexivity on our experiences at the forefront of our discussions. Consequently, it not only delineates the processes inherent in the practice of this oracle and its socio-spiritual impacts concerning potential realms of well-being but also advocates for conceptual and theoretical-methodological enhancements regarding healing. The article contributes to the evolving the incipient understanding of the connections between female fertility and healing within the Regla de Ocha and the intricate relationships among well-being, discomfort, and spirituality intrinsic to this religious system.

In 2020, one year after a research that had as its main objective to analyze, comparatively, the cycles of sugarcane workers' strikes in Pernambuco, and metalworkers of São Paulo and ABC Paulista, that occurred in the late 1970s, we returned to the questions raised in the field and in the interviews with former union members and workers to understand the ways in which the dialogue between us and them has influenced the formulation of research problems and hence the effects of the presentation of our identities/positions during the field work and in the scientific text that came to be published. Our goal is not merely to recognize the implications of ethnographic authority, but to argue in favor of the analytical fertility of this mediation with "the other" in our scientific practice. [ABSTRACT FROM AUTHOR]

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This article aims to analyze the importance of reading for the sociocultural transformation of children belonging to Afro-Brazilian religions from an Afrocentric approach. To conduct the research, an ethnography was carried out in a Candomblé yard, Ketu nation, located in the state of Rio de Janeiro. Afrocentric literature for children serves as a powerful tool to promote diversity, inclusion, and mutual understanding. It empowers children to embrace their cultural heritage, question injustice, and celebrate the richness of human diversity. Therefore, it is crucial for parents, educators, and librarians to encourage reading books that represent and celebrate African and Afro-descendant culture. [ABSTRACT FROM AUTHOR]

Many martial arts systems have their own revered heroes, such as mythical founders and leaders of notable schools. The paper draws on ethnographic research conducted on The Blade Academy, an expanding historical European martial arts (HEMA) school in the United Kingdom. Among pedagogic strategies used by the lead instructors and their core followers are narratives about historic figures whose heroic beliefs and deeds should be respected and even emulated by practitioners. This article explores the case study of 12-13th century Norman-English knight William Marshal, who is used as a principal model for leadership, martial valour, economic success and moral activity by the lead instructor. We examine idealised models of chivalry that such modern martial artists aspire to follow despite them living within very different societies and value systems. We conclude by considering the merits of revisiting historical figures who might act as role models for modern teachers and their students.

This work focuses on the itinerant experiences of members of Argentine football fans known as barras. In this case, we analyze the barra of the Atlético Belgrano de Córdoba Club in Argentina, self-named Los Piratas. The article explores the different types of trips that Los Piratas undertook during my ethnographic fieldwork between 2011 and 2019. Throughout these years, I have documented four types of organized journeys: a) neighborhood; b) provinciales; c) infiltrators; d) hosts and guests. Throughout the text, I will analyze each of them and, in the end, propose a systematization that summarizes the importance that these travels encapsulate in the social formation process of Los Piratas and the involvement of its members. I propose understanding trips as a native category, a methodological resource, and an aesthetic performance, that is, 'puestas en escena' (GOFFMAN, 2004), which have become communicative acts. These acts demonstrate, on one hand, how a 'barra' actively participates in the football ritual, and, on the other hand, how it constitutes a collective identity. If performances involve theatricalization, there is nothing better than photography as a 'dramatization of the real' (SONTAG, 1977). Consequently, the text also incorporates images of travels that were captured during my fieldwork. [ABSTRACT FROM AUTHOR]

In this article, three Applied Linguistics (AL) researchers revisit concepts of ethnography as a method, methodology and deep theorizing (Lillis, 2008) to argue in favour of the ethnographic perspective in investigations within Academic Literacies. The objective is to situate, define, exemplify, and defend ethnography as deep theorizing, focusing on works in the theoreticalepistemological field of Academic Literacies (Lea; Street, 1998). As a possibility that relates theory and practice, the authors choose the academic writing diary, a productive instrument that materializes ethnography as deep theorizing. Thus, they present the conception of this instrument and select, from a larger ethnographic research, excerpts from three doctoral students' diaries in the areas of Social, Human, and Biological sciences, with the aim of exemplifying its use and clarifying principles, concepts, and ways of working on linguistic ethnography. By using the academic writing diary as an instrument, the authors conclude that, in addition to its contribution to epistemologically supporting ethnographic investigations, it also reinforces the importance of its development for studies in AL characterized by transdisciplinarity and social reflection, with a focus on academic writing practices. [ABSTRACT FROM AUTHOR]

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Copyright of Configurações is the property of Centro de Investigacao em Ciencias Sociais and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract This article aims to shed light on the formal and official paths through which researchers seek to obtain authorisation to conduct our research, particularly in state offices. Thus, I begin from the conviction that letters, certificates, academic transcripts, and research projects, together with their subsequent circulation within various sectors at the Instituto Médico Legal [Medical Examiner’s Office], São Paulo, Brazil, are excellent sites of analysis precisely because they reveal the different management and government strategies put into operation both by researchers and by those who, as designated authorities, form the employees of these bodies. Artifices made of paper that, on the one hand, forge and convey an idea and an image that is projected and recurrently reaffirmed of what the state is. While on the other, they enable us to provide ethnographic nuances to the ‘common condition of state subjects’ in which all of us are immersed, by force or desire.

En este artículo se examinan las principales coordenadas teórico-conceptuales que han conformado una perspectiva analítica para abordar y etnografiar las intervenciones estatales sobre la niñez y la adolescencia. Asimismo, se describen y problematizan algunos de los rasgos más prominentes de las intervenciones que son desplegadas en la Argentina por los distintos agentes que integran los dispositivos jurídico-burocráticos que componen el particular campo institucional en el que la justicia penal juvenil se inserta. This article examines the key theoretical and conceptual elements that have created an analytical perspective to address and conduct an ethnographic study of State interventions in relation to childhood and adolescence. Furthermore, some of the most salient characteristics of these interventions are described and questioned, as they are deployed along Argentina by diverse agents that work in legal and bureaucratic bodies because this specific institutional area involves juvenile-legal justice. Available from: https://doi.org/10.35295/osls.iisl/0000-0000-0000-1367

This paper proposes the problematization of generic and mass-produced forms of architecture through the oppositional relationship with indigenous self-constructed spaces. Starting from an ethnographic study about an unique indigenous horticulture project in the center of Rio de Janeiro, The Dja Guata Porã Garden, we demonstrate the effort to build a territory that organizes itself based on multispecies relationships. The project is contrasted with the formal urban space where it takes place, within a housing complex “Minha Casa, Minha Vida”, the largest public housing policy in Brazil, where the architecture is designed with generic spaces that cannot be modified according to the residents. From this spatial contrast, we propose that this indigenous horticulture project, with pedagogical purposes, is a gap in the formal urban space.

The province of Buenos Aires (Argentina) introduced its first criminal jury system in 2013. This article discusses the design and initial findings of an ethnographic research project looking at this legal innovation with particular attention to the effects of the introduction of new (lay) actors – and their practices, knowledges, experiences – to the criminal justice system, bringing to the analysis rules, spaces, temporalities and people that are bound by this phenomenon. Focusing on the initial stages of the process – the draw and summoning of prospective jurors and jury selection hearings –, we discuss how material and temporal constraints to fulfill the legal mandate of incorporating lay decision-makers give place to the reshaping and (re)creation of certain roles and positions within the bureaucratic structure. We argue that the jury has become a spectral presence that alters a myriad of existing practices, characters and responsibilities in the criminal justice of Buenos Aires that goes well beyond their verdicts. En el año 2013 se estableció el juicio por jurados en la Provincia de Buenos Aires, Argentina. Este artículo provee una reflexión basada en el diseño y los primeros hallazgos de un proyecto de investigación etnográfica de largo plazo que indaga en los efectos de la incorporación al sistema de justicia penal de nuevos actores (no profesionales del derecho) con sus prácticas, saberes y experiencias, y que integra a su análisis la consideración de las normas, los espacios, las temporalidades y las personas que este fenómeno amalgama. Poniendo el foco en las etapas iniciales del juicio por jurado —las citaciones de candidatos a jurados y la audiencia de selección —buscamos discutir cómo ciertos roles y posiciones dentro de la estructura burocrática se redefinen y (re)crean a partir de condicionamientos materiales y temporales que se presentan al dar cumplimiento a la obligación legal de incorporar la participación ciudadana al proceso judicial. Nuestro argumento es que el jurado se ha vuelto una presencia inmaterial, etérea, que afecta y modifica una variedad de prácticas, piezas y responsabilidades dentro de la justicia penal de Buenos Aires, más allá de su función concreta de alcanzar un veredicto.

Based on the results of ethnographic fieldwork carried out in residential institutions for the elderly which belong of the religious and International Congregation of the Little Sisters of the Abandoned Elderly, both national and foreign, in the following pages we address one of the main problems that affects that age group that bears the «mark» of old age. This problem is none other than loneliness, which, although it is not exclusive to the world of the elderly, has a notable incidence in this age group. Action is taken against the loneliness of the elderly in all the residences of that Congregation, resorting to what we call the ethic of care or “caring” that responds to a particular system of religious values, such as the Catholic one. Likewise, in all the centers that I have visited during mi fieldwork they try to avoid the isolation of the elderly by carrying out group activities with a supervisor.

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Copyright of Iluminuras is the property of Revista Iluminuras and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article follows a recurring image in the description of Brazilian cities – that of “still construction and already ruin” – from different enunciation positions over time and suggests that this trajectory allows one to think pathways for an ethnographic research agenda on urbanization and infrastructure, or an anthropology of urbanism of an in the cities of the Global South. [ABSTRACT FROM AUTHOR]

Ethnopsychology proposes a dialogue between anthropology and psychology. The ethnopsychologist seeks to understand how a community to be studied builds its own ethonotheories. The objective is to discuss the ethnopsychological model used in research carried out in terreiros of Umbanda in the countryside of the state of São Paulo (Brazil), in order to contribute to methodological reflections to be applied to other community contexts of African origins in the country. To this end, ethnographic procedures (participant observations and entries in field journal records) incorporated by psychologists working with a psychoanalytic approach were analyzed. Participant listening proved to be a relevant instrument for research regarding to field experience, transference relationships and refinement of listening in psychoanalysis, based on Freudian and Lacanian perspectives. The first step is to start with the field relationships, memories, existential baggage and to what extent they weave us with the theme. The second step is the construction of the fieldwork, the immersion into the perspective of participant listening and the 'affected subject' as well as the definition of procedures. The third step is selecting what repeats, the centering of the pieces, the analyses, the significant combinations and all of what they enunciate. It is hoped to contribute to other researchers and professionals who want to use ethnopsychology in their work, interventions and/or fieldwork. It is believed that the ethnopsychological method model presented here is useful to the fabric of an attentive listening to the way that each community builds its knowledge, in order to restore to the other the possibility of speaking and the position of being heard on their own terms. [ABSTRACT FROM AUTHOR]

Interest and reflection on the incidence of culture in the construction and reconfiguration of territories is currently growing. Within this field of analysis, religious manifestations and specifically pilgrimages and sacred places have played a central role in the anthropological investigation of the territorial phenomenon. This phenomenon has been the focus of my work in the last five years, a period in which I have conducted research with different socio-cultural groups in the state of Puebla, Mexico. The objective of this text is to ethnographically analyze a particular type of pilgrimage called the “bajadas” of the Virgin, as forms of symbolic appropriation that motivate the configuration and re-foundation of a devotional territory, around the Our Lady of Remedies Sanctuary, in the dual city of Cholula, Puebla, Mexico. This is a place whose historical, cultural, and religious significance has led to its designation as a sacred city. The bajadas are ritual marches on which the towns, neighborhoods and colonies of the Cholula region take the image of the venerated Virgin to their respective places of origin, to spread her power and protection. Methodologically, this research was based on ethnographic fieldwork. The text addresses the historical processes that gave rise to the re-sacralization of the sanctuary, the re-foundation of the territory resulting from the enthronement of the Virgin in a site of pre-Hispanic indigenous worship, and the courses of such pilgrimages as ritual practices that shape the territory. There is little research on pilgrimages and the Our Lady of Remedies Sanctuary in Cholula as devices that trace a historical and cultural territory, which is called devotional. This research is intended to provide elements of analysis for the ethnography of sanctuaries with a territorial approach in Latin America and particularly in Mexico.

Abstract Ethnography-based Anthropology and Science Fiction can engage in a productive dialogue since both address what is proposed as “altertopias”. Utopias, dystopias, and cultural alterity share the possibility of imagining social and cultural organizations different from both those of the authors and those of the readers. These imaginations are intrinsically creative/artistic and political at the same time, and they critique power structures, especially when approached through a feminist stance. Inspired by the literary work of Ursula Le Guin, the article takes this further by experimenting with the inclusion of a fictional piece of “Social science fiction” that itself plays on Le Guin’s themes.

By following the path of the anthropological tradition inspired by the spirit of ethnography - and considering it the ethical and epistemological basis of Anthropology, as well as a fundamental part in the process of construction of this scientific field -, this paper aims to highlight the methods of elaboration of an anthropological perspective under the light of the Urban Studies. In this sense, both fieldwork and ethnographic text engage in a "becoming", a flow, in which networks are creatively established from dynamics of recognition and specular reflections. In spiral processes of intersubjectivities, which are found in relationships experienced in the fieldwork, a bright gaze builds bridges that are apparently insurmountable, thus blurring symbolic boundaries. In this formation of subjectivities, bodies, relationally, play a leading role -especially those outlined in the margins. Gender, bodies and sexualities intertwine in the search for understanding the expansion of the human. Therefore, the objective is to demonstrate the importance of ethnography for the consolidation of a scientific field whose ways of approaching the other, namely subjects inserted in a specific social context, reveal the apprehension and construction of knowledge open to the unexpected, unfinished and the imponderables of life. [ABSTRACT FROM AUTHOR]

All forms of life imply a commitment to staying alive - an intentionality. In the case of human beings, however, this 'pre-occupation' with life takes on transcendental aspects: human beings contemplate the possibility of 'the end of the world'. As a human activity, scientific practice is not exempt from this concern to keep the apocalypse at bay. This essay investigates the conditions of possibility of contemporary anthropology, rooting them in the ethnographic gesture. The anthropology that is possible today is the anthropology of those who find within themselves the means to, step by step, raise themselves to ever broader levels of pre-occupation, thus carrying out the process of de-ethnocentrification. [ABSTRACT FROM AUTHOR]

Understanding that every public policy needs to know the ground where one walks on, the article describes how the income transfer policies of the Brazilian Federal Government, especially the Bolsa Familia Program, are experienced, perceived and interpreted by the Indigenous people Apurinã who live in the indigenous land Complex of the medium Purus river, Central Amazon. The focus of the article is the life trajectory and the displacements of three families through different regions of the Complex so that the land routes can be drawn and be linked to the controversies in which the families are included. [ABSTRACT FROM AUTHOR]

Based on the ethnographic research in a Portuguese women's prison, this article offers a first insight into a subject scarcely discussed in Portuguese academia: the management of religion and religious freedom and diversity in prison. Through differing and intersecting views and with constant reference to the academic literature on religion in European prisons, the article highlights Catholics and Pentecostals positioning and how religion in prison designates a field in which power relations and processes of legitimation are constantly redefined and in competition. They generate dynamics of inclusion, exclusion and adaptation to the prison environment, and also innovative impulses produced by local-global fast-moving religious scenarios, settled in one of the most rigid and controversial institutions of the state. [ABSTRACT FROM AUTHOR]

This article is an attempt to bring out some aspects of Nhemongarai, the children naming and food consecration ritual of the Guarani peoples. Nhemongarai is encounter, crossing, articulation, composition, interference, interlacing, plot; ways in which movement manifests itself, making people and relationships spring up before our eyes. It is also a collective celebration of life that aims to promote specific flows between gods and humans, between territories and between relatives. This definition allows us to link the description of the Nhemongarai to the elaborations on ritual and performance in Anthropology and to offer some brief reflections on the ways in which actions and relationships appear ethnographically, mobilizing the image of the effectuation of singular fittings between bodies and categories from the elaboration of edges. It also allows us to bring our understanding and sensitivity closer to the Mbya's mbaraete - strength, potency, life-giving vigor. [ABSTRACT FROM AUTHOR]

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This contribution aims to explore the tension between the juridical dimension of the prison system and the everyday practices that take place within it. The article focus on prison officers’ and health professionals’ legal culture, drawing from ethnographic researches made by the authors in 4 correctional facilities in Northern Italy. Prison officers’ and health professionals’ working practices can be representative of two ideal-typical patterns of prison staff's action, that we exemplified using the “right” and “left arm" metaphor. The empirical researches conducted by the authors, while highlighting differences and affinities between the two working styles, describe the mutual adaptation of both groups to the peculiarities of the “local legal culture” that characterizes the prison environment. Both groups, grafting within this local legal culture of the prison, contribute to reproducing the maintenance of order and the pursuit of security, which are the main aims of the prison itself. Esta contribución pretende explorar la tensión entre la dimensión jurídica del sistema penitenciario y las prácticas cotidianas que tienen lugar en él. El artículo se centra en la cultura jurídica de los funcionarios de prisiones y de los profesionales de la salud, a partir de investigaciones etnográficas realizadas por los autores en 4 centros penitenciarios del norte de Italia. Las prácticas de trabajo de los funcionarios de prisiones y de los profesionales de la salud pueden ser representativas de dos patrones ideales-típicos de actuación del personal penitenciario, que ejemplificamos utilizando la metáfora del “brazo derecho” y del “brazo izquierdo”. Las investigaciones empíricas realizadas por los autores, a la vez que ponen de manifiesto las diferencias y afinidades entre los dos estilos de trabajo, describen la adaptación mutua de ambos grupos a las peculiaridades de la “cultura jurídica local” que caracteriza el entorno penitenciario. Ambos grupos, injertados en esta cultura jurídica local de la prisión, contribuyen a reproducir el mantenimiento del orden y la búsqueda de la seguridad, que son los principales objetivos de la propia prisión. Available from: https://doi.org/10.35295/osls.iisl/0000-0000-0000-1310

This book review examines Precarious Democracy: Ethnographies of Hope, Despair, and Resistance in Brazil (2021), edited by Benjamin Junge, Sean T. Mitchell, Alvaro Jarrín, and Lucia Cantero. The edited volume contains ethnogra-phies addressing the Brazilian social landscape after Workers Party administrations. These chapters discuss the mechanisms of Bolsonarismo and the contradictory ways through which people show support to President Jair Bolsonaro. The book has sixteen chapters, authored by scholars hailing from different parts of the globe, who examine this topic in different parts of Brazil. As a rigorous yet accessible anthropological work, I argue that the book is an important addition to current discussions on Brazil’s sociopolitical and economic situation.

Based on an ethnographic research conducted in women's prisons in Rio de Janeiro, this article reflects on the ways in which some incarcerated women understand the meaning of the punishment imposed on them. More specifically, from field reports, I describe how some women interpret punishment regarding the agent responsible for their incarceration. My reflections revolve around the phrase that titles this article, "God put me here," recorded several times in my field notebook during conversations with different women. Considering these testimonies, I discuss the following question: How do women describe and give meaning to imprisonment and sentencing? [ABSTRACT FROM AUTHOR]

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Copyright of Revista Eletrônica de Ciência Administrativa is the property of Instituto Brasileiro de Estudos e Pesquisas Sociais and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This is an attempt at putting down how I experienced ‘research’, while conducting an ethnographic field work at a fishing village as part of a project to understand experiences of ‘uncertainty’. I will first describe for the reader what seeded/triggered this write up—the unease I experienced during my initial days at the village. This shall be followed by detailing my disposition with respect to the particular project in question here and how I arrived at the village. In the second half of the paper, through reflection, recollection and excerpts from my field notes, I will try to illustrate how notions of consent, rapport, data etc shaped and constrained my experience during (and of) the field study and what effect it had on my being. I do not intend to argue for or against certain practices or arrive at some conclusion, but wish to seek resonances and conversations with those who may have had similar experiences.

The emergence of the Musée du quai Branly project and its inauguration in Paris in 2006 have sparked off many controversies and stimulated numerous debates about the politics of representation, the colonial heritage in museum collections, the influence of art dealers, the role of indigenous communities, but also and above all the often antagonistic relationship between ethnographic and aesthetic approaches. It is not our intention here to reopen the controversy of the origins or to settle the alternative between the End of Art and the end of museum ethnography. On the contrary, we wish to place ourselves in a historical perspective, and to take advantage of this contribution to lay down some milestones in an intellectual journey that began more than a century ago and which is still often written in the mode of discontinuity.

This article presents some of the results of an investigation that, following the framework of ecological psychology, explores the relationship between the indigenous Kogi people and the Sierra Nevada de Santa Marta, Colombia. Based on ethnographic research, it investigates the particular relationship with the Sierra in bodily and affective terms, under the notion of affordances, problematized by the ethnographic information collected in two communities in relation to this link. To this end, we used the ethnographic method guided by the affective component proposed by Favret-Saada. The study was based on fieldwork with participants belonging to two Kogi communities in the Sierra Nevada de Santa Marta, from 2016 to 2020. The article highlights the relevance of the concept of affordances to think about the relationships that the Kogi have with the Mother, which includes its strong affective component. By recognizing that these relationships exceed the understandings proposed in ecological psychology, it opens the possibility of altering the concepts with which we reach the field. In this sense, the Mother, a living entity connected to the indigenous people, complicates the notion of environment in ecological psychology. The article thus offers a reflection on the possibility of allowing oneself to be affected analytically and corporeally, as a way of broadening the research horizons of ecological psychology, while presenting an alternative to culturalist approaches to the study of the relationship that indigenous peoples maintain with their territories.

The interdisciplinary field of the new social studies of childhood starts from an epistemological break with the classic approaches of the sciences that adopt biological, essentialist and universal views of the child, and finds in ethnography a possibility of conceptualizing the child as an active subject and childhood as a generational social category. The recognition of these concepts of child and childhood by ethnography in research with children implies turning to the child as the other, the different, the foreigner. This proposal for a theoretical-conceptual rupture in the investigation of childhood requires the implementation of methodologies that focus on the experiences, points of view and voices of children, understanding them as subjects-in-process, under constant construction. From this perspective the child is not the object of study, but the subject who interacts with the researcher in the construction of the senses and meanings of the research. This text is organized into three parts that address the epistemological, the theoretical-conceptual, and the methodological aspects of the proposed interaction. The paper ends with an articulation of the relationship between the different aspects of the discussion, culminating in a reflection on ethics and otherness, in the recognition that difference permeates human relations, and that it is the different, the unusual, the incomprehensible, the opposite, the unequal, the unattainable that marks and defines ethnographic research with children. [ABSTRACT FROM AUTHOR]

The main argument consists in the acceptance of a non-anthropocentric Amerindian cosmological imperative that forest can be understood by the Human Sciences as an active historical subject, producer of knowledge, meanings and communications, even if it is not symbolic or humanly linguistic. For this purpose, we are going to realize a theoretical and anthropological discussion of ethnographic writings in the sense of supporting the possibility of understanding as epistemologically valid the existence of a semiotic, which grounds the recognition and intercommunication between animals-humans, animals non-humans and other kingdoms in forest cohabitation, understanding forest itself as a subjectively constituted and self-determined entity. To achieve that understanding we are going to divide our writing into two parts. First, we are going to study the anthropology of Eduardo Kohn about a semiotics of forests, which confers them an active subject status, as producers of knowledge and languages. In the second part of our paper, we are going to address the concept of terricídio, as thought by the leaders of the Movimiento de Mujeres Indígenas por el Buen Vivir nation in the claim for legal recognition of the murder of forests as a heinous crime. Such process is established precisely by recognizing the sacred, individual, communicational, cognitive and thinking character of forests and their complex interrelational network of coexisting inhabitants. [ABSTRACT FROM AUTHOR]

The article seeks to reflect on the methodological aspects of research conducted with children in cities. It elects ethnographies on the move as a motto, revealing the virtues and pitfalls when the focus of the research is on the circulation and displacement of children. It argues for some powerful research techniques for the case of itinerant research with children. In ethnographies on the move, participant observation and floating observation are considered complementary, as are the categories of looking/seeing and listening/hearing. Movement can be analyzed through a direct or indirect experience of the researcher. Representations expressed through drawings and photographs are useful for exploring children's movement. The methods analyzed here are not classified as mobile because they serve to collect data on movement only, but because they also allow for data collection on movement and apprehend mobilities in their various manifestations. [ABSTRACT FROM AUTHOR]

From the question about the absence of girls in research that turns to juvenile cultures hegemonically dominated by boys, the article discusses the possibilities of articulation between the fields of gender and youth studies. To this end, in addition to resuming empirical research by the author himself, a meta-analysis of narrative review of academic literature in the field of youth studies is performed, especially ethnography, which, in some way, worked intersecting with gender issues. The objective is, based on the analysis of studies of hegemonically male youth cultures, to investigate the implications, for the research and its final results, of the specificities of the encounter between the representations of sex and gender of those who research and who lead the studied juvenile cultures. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Educação & Formação is the property of Revista Educacao & Formacao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)