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This paper introduces the collection of nine short articles that make up the inaugural special section of the journal on 'thinking with methods'. It begins by outlining why a fuller conversation about different ways of handling talk in human geography might be worthwhile. Then it describes a series of conference sessions in which a small group of researchers in this field came together to consider some of the most intriguing excerpts of talk generated by their studies. It ends with an overview of how the following articles that came out of these sessions might productively shake up some of our current working conventions. This paper introduces the collection of nine short articles that make up the first special section of the journal on 'thinking with methods'. It begins by outlining why a fuller conversation about different ways of handling talk in human geography might be worthwhile. Then it describes a series of conference sessions in which a small group of researchers in this field came together to consider some of the most intriguing excerpts of talk generated by their studies. [ABSTRACT FROM AUTHOR]

A variety of concepts in the policing literature denote a so‐called “sixth sense” that police officers claim to possess. “Intuition,” “suspicion,” or “common sense” all specify a tacit knowledge said to heighten an officer's sensitivity to danger and potential suspects. This paper argues this type of knowledge exemplifies the application of “cultural schema” (DiMaggio, 1997): a shared knowledge structure that allows people to respond to environmental stimuli in ways that render their lives more predictable. We combine two case studies—one in Canada, the other in the Netherlands—which include ethnographic field notes and 199 interviews with police officers, to reconsider the police sixth sense in light of theoretical and empirical advances in cultural sociology and cognition research. This paper further discusses the benefit of studying this sixth sense itself as a form of cultural knowledge—that is, as “police culture”—to improve our understanding of cultural resources most or least compatible with emerging police reforms. [ABSTRACT FROM AUTHOR]

The rapid increase in the use of remote platforms in court hearings has fundamentally changed the nature of hearings and produced a productive point of reflection for digital and legal geographies. This paper uses geographical theorisations of space to make sense of digital developments in court space. It proposes that the introduction of remote platforms generates three spatial ruptures in court hearings: the space of remote hearings is dispersed across multiple sites, stretched into non‐traditional justice spaces, and sometimes snapped back into the physical hearing centre. Analysing these spatial ruptures through ethnographic research conducted in immigration bail hearings in the UK offers insights into the relationship between physical and virtual hearing spaces. Specifically, it reveals three things about this relationship: that physical and virtual hearing spaces are relational; that remoteness does not annihilate hearing space; and that remoteness can be best understood as existing on a continuum. In doing so, this paper seeks to bring legal geography's well‐developed understanding of court space into conversation with recent digital developments in courts. [ABSTRACT FROM AUTHOR]

This article examines ecological practices at the Palestine Museum of Natural History in Bethlehem, West Bank. Through an analysis of the museum's botanical gardens, the article explores what it calls 'biodiverse futures' as a spatio‐temporal alternative to the ecological domination of settler colonialism in Israel/Palestine. While much scholarship has focused on the environmental imaginaries that have informed colonial conquest in Palestine, this paper draws attention to the ways in which these relationships extend into constructions of the future. Combining the literature on environmental violence with the literature on futurity and decolonisation, this article develops an approach that foregrounds the relevance of 'ecological temporalities' in examining alternatives to settler futures in Israel/Palestine. To date, only a limited number of contributions have examined environmentalism as a powerful discursive tool for constructing the future. The case of the museum gardens highlights three interrelated aspects of the production of ecological counter‐futures: futures as knowledge, futures as (bio)diversity, and futures as survival. Drawing on ethnographic material and interviews with museum staff and volunteers, this paper contributes to the study of the temporalities of environmental violence and ecological resistance in Israel/Palestine. [ABSTRACT FROM AUTHOR]

Whilst there has been an increase in attention to infrastructure in the social sciences and humanities over the last two decades, this focus has primarily explored urban landscapes, neglecting infrastructural dynamics in rural areas. This paper explores the synergistic relationship between rurality and infrastructure by focusing on examples and experiences of infrastructural ruin in Australia's New England North West. Drawing on 2 months of ethnographic fieldwork, this paper argues that ruination is a common modality though which infrastructure is experienced in rural contexts, and that this ruination, which is tied to the histories and everyday experience of rural spaces, becomes a means by which rurality is (re)produced both materially and culturally. Exploring infrastructural ruination in rural regions allows for narratives to be told of rural spaces that move beyond revivalist and declinist paradigms of rural scholarship. Instead, attention to the experience of infrastructural ruin positions rural spaces as unique landscapes where engagements with infrastructure play an integral role in shaping the material and cultural composition of contemporary rurality. [ABSTRACT FROM AUTHOR]

Copyright of Disasters is the property of Wiley-Blackwell 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.)

Court ethnographies have commonly relied on the physical presence of the ethnographers. This paper explores the opportunities and the challenges of conducting court ethnographies without this physical presence. Specifically, it examines what it means to conduct remote ethnographies of legal processes where neither the ethnographer nor the other hearing participants are physically co‐present. The sudden shift towards remote hearings in fieldwork conducted during the COVID‐19 pandemic presented an opportunity to compare in‐person and remote ethnographic methods. Through a case study of bail hearings in the immigration tribunal in the UK, this paper explores the value and challenges associated with conducting remote ethnographies and asks how they can help to shed light on the impact of absences in legal events. Court ethnographies have commonly relied on the physical presence of the ethnographers. This paper explores the opportunities and the challenges of conducting court ethnographies without this physical presence. Specifically, it examines what it means to conduct remote ethnographies of legal processes where neither the ethnographer nor the other hearing participants are physically co‐present. [ABSTRACT FROM AUTHOR]

In this paper, I discuss how the earthquake risk is exploited by 'disaster capitalism', in order to convert Istanbul to a massive construction site. The shock of the 1999 Marmara Earthquake has been effectively used by the neoliberal market and government as 'a shock therapy' to implement a construction‐led development model for Turkey and to favour the construction sector by introducing new incentives, exceptional rights and interventions, which otherwise might be challenged. The current Turkish government justify the ongoing massive urban transformation and new mass housing projects as an improvement of the housing stock to make residential buildings stronger and more resilient to earthquakes. However, areas actually under earthquake risk do not match the areas that are officially declared under disaster risk by the government. The Disaster Law #6306 that granted the government the absolute right to expropriate land based on the justification of 'protecting residents against earthquakes and other natural disasters' was applied in a selective way to seize valuable land in Istanbul. In the paper I explore how the disaster was quickly converted to an opportunity for economic growth. To do that I introduce stories of three different neighbourhoods in Istanbul, namely Moda, Tozkoparan and Fikirtepe, each of which experience the ongoing massive urban transformation differently based on the land value of the neighbourhoods, class position of the residents, and residents' capacity to organise in order to protect their rights. I describe, how disaster capitalism is lived and experienced differently in these three neighbourhoods. Although the massive construction projects are indifferent to life's sustainability, those projects are justified as interventions in terms of public health and safety through making housing resilient to earthquakes. I critically discuss how in each case biopolitics presents disaster capitalism's massive urban transformation projects as a manifestation of liveliness. [ABSTRACT FROM AUTHOR]

A key scientific publication demonstrates that the bio‐physical composition of the broiler chicken (Gallus gallus domesticus) represents a signal of the Anthropocene. This finding contributes to a wider body of evidence that locates the beginning of the Anthropocene in the mid‐20th century, and is part of a broader intellectual project that seeks to establish and demarcate the Anthropocene as a new geological era. This paper takes a different tack. Treating Gallus gallus as an objective corollary for the Anthropocene, it positions the broiler chicken and the Anthropocene as an ontologically emergent nexus comprised of social–spatial relations, materialities, and practices. The paper then adopts critical nexus thinking to trace out the key relations and materialities, and their points of convergence, and underpinning extractivist ontologies that assemble into the chicken's body. Relations of particular concern include the processes that embody surplus value into the corporality of the chicken; the rationalisation and transformation of territories and landscapes into productive units of space, and the tightly coupled, interconnected flows of relations, materials, and coordinating technologies that comprise the 'supply chain'. It argues that by using critical nexus thinking to identify and articulate these relations that assemble into Gallus gallus, it renders the Anthropocene legible. Such legibility in turn fosters geographical awareness and responsibility that might lead to the changes necessary to address the large‐scale spatial inequalities from which the era stems and redress the consequences that the era might otherwise engender. Paper positions Gallus Gallus Domesticus ('The Broiler Chicken') as an objective corollary for the Anthropocene. It then employs critical nexus thinking to trace out its constituent relations and to fashion a geography of the Anthropocene. [ABSTRACT FROM AUTHOR]

In migration studies, the space of the camp is most often understood as a fixed, humanitarian or institutional space of containment. In recent years, however, hardened border control strategies have given rise to contingent and precarious forms of encampment that stretch the scope of what we might understand as camp spaces. This paper is a methodological intervention on the study of "contingent camps": encampments that are not fixed but dynamic and shifting, caught in constant cycles of destruction by state authorities and reinvention by those who inhabit them. Drawing on ethnographic fieldwork with migrant people inhabiting contingent camps in and around the borderlands at Calais (France) and Tangier (Morocco) between 2017 and 2020, this paper reflects on the methodological challenges of, and possibilities for, carrying out research in these spaces that lack fixed boundaries and thresholds in which to anchor a field strategy. In response to the uncertain ontology of contingent camps and their obscurity, I propose the simultaneous pursuit of embodied ethnography, a forensic scrutiny of camp materialities, and the study of affective atmospheres through attention to the immaterial practices of their residents. Finally, this paper stresses the importance of strategic method selection in these contexts, not only as a tool for approaching and exploring contingent camps, but also as a vector for actively bearing witness to and recording their existence to political ends. [ABSTRACT FROM AUTHOR]

This paper advances debates in camp geographies and forced migration studies by centring the methodological import of emotions and affect in research on refugee camps. Camps are often spatial expressions of compassion, fear, care, suspicion, but also incubate hope, solidarity, and feelings of belonging among encamped communities. Researchers are never insulated from these complex emotions and affects. While qualitative, ethnographic, experiential, or otherwise sensory methods continue to be widely used in this field of study, the emotional entanglements that arise from the embodied encounters between researchers, residents, and camp spaces are not yet well understood. The paper argues that it is methodologically pertinent to not simply incorporate such affectual intensities into existing readings of the camp as an exceptional space, but to understand people's differentially experienced feelings as actively shaping the camp's geography. It illustrates this argument by engaging with feelings of suspicion that pervaded my long‐term ethnographic fieldwork in Kakuma refugee camp in Kenya. Ultimately, the paper urges scholars to explore camps beyond their known capacities for controlling mobility and motion as spaces that are also imbued with feelings and sensibilities. While qualitative, ethnographic, experiential, or otherwise sensory methods continue to be widely used in the study of refugee camps, the emotional entanglements that arise from the embodied encounters between researchers, residents, and camp spaces are not yet well understood. The paper argues that it is methodologically pertinent to not simply incorporate such affectual intensities into existing readings of the camp as an exceptional space, but also to understand people's differentially experienced feelings as actively shaping the camp's geography. It illustrates this argument by engaging with feelings of suspicion that pervaded my long‐term ethnographic fieldwork in Kakuma refugee camp in Kenya. [ABSTRACT FROM AUTHOR]

As researchers, we are trained to publish the most polished versions of our core findings. Yet, what is hidden away when we do so are the raw and sometimes messy accounts of what we see, feel, hear, and experience during fieldwork. Integrating fieldwork challenges into research outputs is still uncommon in human geography. In this paper, I present an excerpt of field notes from research that examined the (re)creations of home by Sri Lankan refugees resettling in Sydney, Australia that were made using the ‘Voice Memos’ application on a smartphone. I reflect on the process of capturing voice field notes using a smartphone, the emotional aspects of fieldwork, and the benefits of documenting fieldwork experiences and challenges at different times and places. This paper champions digital technologies as useful tools to capture immediate emotions felt during fieldwork. [ABSTRACT FROM AUTHOR]

Unlike for other forms of qualitative data, examples of how fieldnotes are analysed are rarely provided in the literature. Using fieldnotes from my ethnographic study of the production of public space on London's South Bank as a starting point, this paper considers why this might be the case. In particular, the paper argues that for fieldnote‐based research, analysis is a feature of note‐taking, rather than a discrete phase of activity conducted using our fieldnotes once they have been collected. In this vein, the paper encourages researchers to be aware of the analytical in their fieldnotes, and to be open to the ways that analysis inside the notebook can help us identify salient objects of enquiry in our work. [ABSTRACT FROM AUTHOR]

"Tropicality" has historically been used as an epistemological tool by colonial settlers and thereafter local rulers to naturalize and espouse Western rationality and modernity. Singapore is no exception to this lingering Western framing, which continues to define state narratives of success and heritage. "Tropicality" as a hegemonic force manifests in infrastructures of large physical networks, institutionalized knowledges, and media representations. This paper dissects three chronological dominant modes of "tropicality"—the colonial, the nation‐building, and the contemporary neoliberal mode—alongside their corresponding subaltern lived worlds that speak of an alternative "tropicality" often unnoticed (Figure 1). These diametric strands are studied through hegemonic infrastructure and everyday acts that resist, appropriate, or hybridize these power‐laden spaces. A heterogenous methodology was adopted, capturing the epistemologies and metis employed in dominant and alternative tropicalities, respectively. Maps, charts, and archives are used to study the former; ethnographic observation, family memory, and affective experiences elucidate the latter. In this paper, I focus on the nation‐building mode of "tropicality", which shaped Singapore's rapid urbanization in the 1960s. Modernist public housing schemes borrowed from the Tropical Architecture movement are situated within a larger infrastructural field that de‐skilled, cleansed, and civilized an "unruly" population, conflating natural and social order. However, these attempts at creating modern subjects were thwarted by everyday resistance performed at a critical mass, in which displaced populations tapped upon past metis, habitus, and ecological aesthetics to appropriate alienating modern infrastructure. Through these ad hoc infrastructural reconfigurations, a hybrid modern "tropicality" was negotiated. It is through deprivileging infrastructures of "tropicality" and drawing out alternative "infra‐structures" of multiple, lived tropical worlds that we may move toward post‐tropicality—a mentality built on an expanded understanding of how our modern environment is and has been shaped equally by dominant, neocolonial forces and also forsaken memories, practices, and everyday acts of resistance, which hold the key to alternative futures beyond the limited scope delineated by our inherited "tropical modernity". [ABSTRACT FROM AUTHOR]

Based on an ethnographic study on studio teaching at five leading European architecture schools, the paper at hand identifies three repeatedly occurring deficiencies (as well as one related problem) in the teaching of architectural design. Drawing on empirical data, the paper describes how 'epistemic positions' are shifted without reflection, that serious efforts at translating tacit into propositional knowledge are (too) scarce, and how procedures are not rigorously linked to the respective objects of study. In addition to tackling these three deficiencies, the paper calls for developing corresponding ways of critique assessment that reflect the aspired improvements. [ABSTRACT FROM AUTHOR]

Centering the identity‐related impact of spatial structures and physical environments in shaping the sense of being and belonging of people in the diaspora is a key decolonial feminist project for and within psychology. This paper presents an ethnographic study that combines observations at three Black hair salons in England with a total of 25 qualitative interviews with Black women (n = 18) and experts such as hairdressers (n = 7). The question this study seeks to answer is: ''How are Black women's racial identities constructed, structed and shaped by and through their interactions with and navigation of the Black hair care and beauty landscape in England?" This paper shows that participants reflected on the navigation of space as an identity‐relevant experience. Moreover, racial identity construction happens in place through encounters and socio‐spatial interactions and Black women's ways of seeing, being, and inhabiting the world. Lastly, this paper argues the centrality or marginality of Black hair salons is relative, dependent upon the location and situatedness of the person searching or visiting it. This paper thus highlights avenues for future research into the space‐ race‐identity nexus and invites an examination of the identity‐related significance that spatial arrangements carry for people in the diaspora. [ABSTRACT FROM AUTHOR]

Copyright of Archaeology in Oceania is the property of Wiley-Blackwell 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 paper uses a material semiotic approach to explore how the ontological multiplicity of climate affects the communication of seasonal climate outlooks (SCO). The analysis is based on an ethnography of the UK Meteorological Office's (Met Office) 3‐month outlook, which predicts seasonal climate variability for the whole of the UK over the next 3 months. I advance geographical knowledge by critiquing a tendency among SCO providers to assume that stakeholders only treat the climate as a descriptive index of weather trends. Instead, I propose that the idea of a normal climate, which is central to this mode of communication, is an effect of materially diverse professional practices, such as running seasonal climate models, making contingency plans, or writing and publishing newspaper articles. These socio‐material practices enact multiple understandings, or ontologies, of what the climate is, which then shape how SCO are understood and used. The analysis identifies moments where ontologies of climate converge and diverge and discusses the effect that these moments have on the communication of the Met Office's 3‐month outlook. The paper concludes by assessing the theoretical significance of material semiotic approaches for geographical research into the multiplicity of climate, as well as the practical significance of this work for scientists who are involved in communicating climate information. [ABSTRACT FROM AUTHOR]

This paper contributes to 'visiting friends and relatives' (VFR) discussions within migration and diaspora literatures by proposing a closer theorization of religious mobilities through the conceptual framework of 'diasporic pilgrimage'. It advances VFR thinking by considering religion as a productive analytical category to interrogate relationships between people and place which sustain and constitute diasporic connection and attachment. This will be explored through the experiences and encounters of Palestinian–Jordanian Christians undertaking visits to places of religious and relational significance across Israel and/or Palestine from Jordan. Through an exploration of ethnographic data collected amongst diasporic Palestinian Christians living in Jordan, diasporic pilgrimage will be theorized as a localized process critically engaging with everyday facets of familiarity and regularity. This will revolve around three main elements of diasporic pilgrimage: translocal connections, temporalities and power geometries which constitute visits from Jordan and the so‐called 'Holy Land' a diasporic form of religious mobility. [ABSTRACT FROM AUTHOR]

This paper calls for human geographers examining poverty in the global North to attend more to asset‐based community development (ABCD) poverty interventions in order to complement geographers' current foci on how people experience and respond to poverty. ABCD is a community movement that originated in the USA that emphasises principles of focusing on gifts and assets rather than deficits, and on relationships at the neighbourhood level. In doing so, ABCD starts from what is 'strong' rather than 'wrong' in order to work towards community transformation. This paper's focus on ABCD emerges from an ethnography with a community following ABCD on an estate in Birmingham, UK. The housing estate in which the ethnography was conducted is an area of relatively high UK deprivation. However, the ethnography drew out how, through ABCD intertwined with a Christian ethos, local volunteers and community workers endeavoured to reframe the questions being asked of and by the community in order to focus on people's gifts, foster neighbour‐to‐neighbour support, and shun stigma. In conclusion, the paper argues that giving more attention to ABCD poverty interventions will complement human geographers' existing attention to poverty in the global North by broadening our foci, including to question whether ABCD interventions could be used more widely to combat both the existence and experience of poverty. However, this comes with a warning: in giving more attention to assets, we must be careful to avoid romanticising poverty, and so this must be alongside existing geographical attention to austerity and welfare provision. This paper calls for human geographers examining poverty in the global North to attend more to asset‐based community development (ABCD) poverty interventions in order to complement geographers' current foci on how people experience and respond to poverty. ABCD is a community movement that originated in the USA that emphasises principles of focusing on gifts and assets rather than deficits, and on relationships at the neighbourhood level. This paper's focus on ABCD emerges from an ethnography with a community following ABCD on an estate in Birmingham, UK. [ABSTRACT FROM AUTHOR]

In the aftermath of the Holocaust, Dutch public discourse promotes a self‐image of the Netherlands as 'innocently' post‐racial, a place where distinctions are drawn based on cultural differences rather than bodily characteristics. However, this innocence is called into question when groups or individuals, who culturally, legally and linguistically 'fit' within the Netherlands, are still racialised to the point of not being recognised as properly Dutch. This paper uses a feminist approach to autoethnography and critical discourse analysis to explore the author's racialised/racialising experiences of Dutch airport security, and how these experiences are both informed by and themselves re‐inform wider enactments of normative raciolinguistic ideologies. Drawing on theorisations of the links among language, embodiment and (self‐)surveillance by Sara Ahmed and Samy Alim, this paper argues that although markers of citizenship and linguistic ability can be fluidly employed and engaged with, raciolinguistic categorisation is still heavily influenced by bodily appearance. [ABSTRACT FROM AUTHOR]

Copyright of Policy & Internet is the property of Wiley-Blackwell 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.)

How do we make sense of our place in the field as researchers and as sexual, spiritual beings? Ethnographic fieldwork is central to several disciplines, including geography. It involves the researcher encountering and gathering stories and meanings through interaction with people's lived experiences in settings that are often not the researcher's own. Although rarely strain‐free, fieldwork is seen as a transformative experience, both from the personal and the academic point of view. This paper, situated at the intersection of geography, queer/ing practices, and ethnographic methodology, explores poetry as a form of self‐care in the field. In recent years, poetry has emerged as a creative and productive mode of representation and (co‐)interpretation of qualitative data. Based on my own spiritual experience(s) while conducting fieldwork in Spain, I consider prayer cards as a poetic form and a means through which issues of self‐care and spiritual self‐preservation are made visible, particularly when experienced within a social environment that is hostile to LGBTQ+ lived experiences of faith. [ABSTRACT FROM AUTHOR]

This paper aims to explore how children's achieving privacy is interwoven with parental recognition of their agency, by providing empirical accounts of family lives in Türkiye. Building on a relational understanding of agency and privacy, it debates both concepts as social constructs that can be distinctively understood in western and Turkish cultures. It employs ethnographic research with children aged 10–14 years and their families to illustrate everyday contexts of parental privacy invasions and children's exercise of relational agency in response. A relational approach towards achieving agency and privacy as an interlaced process mirrors children's experience of power asymmetries within family relationships. [ABSTRACT FROM AUTHOR]

Background: Speech and language therapists and nurses need to work together to keep patients with swallowing difficulties safe throughout their acute stroke admission. Speech and language therapists make recommendations for safe swallowing following assessment and nurses put recommendations into practice and monitor how patients cope. There has been little research into the everyday realities of ongoing swallow safety management by these two disciplines. Patient safety research in other fields of healthcare indicates that safety can be enhanced through understanding the cultural context in which risk decisions are made. Aims: To generate new understanding for how speech and language therapists (SLTs) and nurses share information for ongoing management of swallows safety on stroke units. Methods & Procedures: An ethnographic methodology involving 40 weeks of fieldwork on three stroke wards in England between 2015 and 2017. Fieldwork observation (357 h) and interviews with 43 members of SLT and nursing staff. Observational and interview data were analysed iteratively using techniques from the constant comparative method to create a thematically organized explanation. Outcomes & Results: An explanation for how disciplinary differences in time and space influenced how SLT and nursing staff shared information for ongoing management of swallow safety, based around three themes: (1) SLTs and nurses were aligned in concern for swallow safety across all information‐sharing routes; however, (2) ambiguity was introduced by the need for the information contained in swallowing recommendations to travel across time, creating dilemmas for nurses. Patients could improve or deteriorate after recommendations were made and nurses had competing demands on their time. Ambiguity had consequences for (3) critical incident reporting and relationships. SLTs experienced dilemmas over how to act when recommendations were not followed. Conclusions & Implications: This study provides new understanding for patient safety dilemmas associated with the enactment and oversight of swallowing recommendations in context, on stroke wards. Findings can support SLTs and nurses to explore together how information for ongoing dysphagia management can be safely implemented within ward realities and kept up to date. This could include considering nursing capacity to act when SLTs are not there, mealtime staffing and SLT 7‐day working. Together they can review their understanding of risk and preferred local and formal routes for learning from it. What this paper adds: What is already known on the subject: It is known that information to keep swallowing safe is shared through swallowing recommendations, which are understood to involve a balance of risks between optimizing the safety of the swallow mechanism and maintaining physiological and emotional health. There is increasing appreciation from patient safety research, of the importance of understanding the context in which hospital staff make decisions about risk and patient safety. What this paper adds to existing knowledge: The paper provides new empirical understanding for the complexities of risk management associated with SLT and nursing interactions and roles with respect to ongoing swallow safety. What are the potential or actual clinical implications of this work?: Findings can underpin SLT and nurse discussion about how swallow safety could be improved in their own settings. [ABSTRACT FROM AUTHOR]

This paper interrogates the performative and affective aspects of relational place‐making processes by which people construct the everyday geographies of public space. Based on ethnographic fieldwork in and around an outdoor retail market in Amsterdam, the research findings show that the hegemonic frame of this public space is deeply racialised, mediating the way in which traders, market managers, and visitors encounter one another on a daily basis. By drawing on a shift from a discursive conception of relational place‐making to a performative and affective one, the results show how racialised place frames come into being through day‐to‐day performative practices, and how this is confirmed and brokered by people confronted with racialised place discourses. The findings on traders social networks through which they sustain access to public space highlight the importance of attending to the affective dimensions of place‐making in academic work focused on place politics. [ABSTRACT FROM AUTHOR]

As the use of the Internet has become ubiquitous and pervasive in people's work and day‐to‐day life, netnography has been increasingly adopted to study online communities and activities in a range of social science disciplines, including Geography. The literature has identified that netnography is an effective research method in its own right. This paper aims to contribute to the literature on netnography by revealing novel possibilities that emerge when netnography is combined with offline research methods. It finds that a more active and participatory approach to netnography can significantly facilitate and smooth offline research methods such as interviews and observations in two major ways. First, it increases social and cognitive proximity between researchers and their participants. Second, it enables the spatial and temporal extension of researchers' fieldwork. [ABSTRACT FROM AUTHOR]

ABSTRACT Supervision is integral to social work practice; however, how it operates in day‐to‐day practice remains poorly understood. Existing research mainly comprises quantitative and qualitative accounts of social workers' and supervisors' experiences of supervision. More recently, a small number of studies examining the content of supervision have added to our understanding of what happens in supervision. However, supervisory interactions outside formal supervision have received scant empirical attention. This paper draws on an ethnographic study of four social work teams in England, exploring how formal and informal case discussion supports social workers' sensemaking. Data comprised observations of case talk in the office space (n = 21) and group case discussions (n = 2), recordings of one‐to‐one supervision (n = 17) and semi‐structured interviews (n = 22). Findings highlighted the importance of space in how social workers perceived and engaged with supervision. Supervisory spaces involve the interaction of physical, thinking and emotional spaces to create spaces that are supportive, task‐focused and reflective. Moreover, these supervisory spaces are not confined to formal one‐to‐one supervision or to the dyadic supervisor–supervisee relationship. This raises questions for how child protection social workers can be best supported, across diverse supervisory spaces and relationships, to ensure their practice is effective. [ABSTRACT FROM AUTHOR]

This paper focuses on women's agency through their responses to a rewilding initiative. To do this, we draw on ethnographic research conducted in a rewilding landscape in the Côa Valley in Portugal. Our initial encounters in the rewilding field were all with male workers. This led us to actively seek out women's experiences, who were mainly located on the margins of rewilding. We believe these experiences cast rewilding—and its effects on rural communities—in a new light. We discuss three women's differing relationships with a rewilding initiative: Beatriz who sold land to rewilding and purchased other productive land for her son; Diana and Matilda who are running businesses alongside raising young families and envisioning futures. Their experiences highlight not only how they have developed alternative means to ensure the reproduction of the family, but also how rewilding is more than nature. We conclude that listening to voices less heard enables a better understanding of how rewilding affects people's lives and their differential access to resources. [ABSTRACT FROM AUTHOR]

This paper presents an account of how children's sense of agency is produced in machinic assemblages. The ethnographic data used in this study originated in one elementary school classroom. By utilising children's own expressions of their agency and by examining the machinic assemblages in which these expressions were produced, we demonstrate that school policies are not merely a background for schools' mundane practices. Rather, when combined with other elements in a school setting, policies have heterogeneous consequences for children's sense of agency. [ABSTRACT FROM AUTHOR]

This paper presents a rereading of David Little and Sumner Twiss's Comparative Religious Ethics in the context of its initial reception and legacy within the field of religious ethics and argues that we can read it more charitably as a piece of pragmatism rather than as a work of formalism or semi‐formalism. If one does not read Little and Twiss as committed positivists concerned with realizing a specific research program associated with the "twilight of logical empiricism," then their theoretical and methodological recommendations, illustrated in their case studies, appear more pragmatic in nature and less excessively rigid. By rereading Comparative Religious Ethics in this light, we can see more clearly its relevance for the field today, particularly regarding the fundamental importance of the discursive activity of practical reasoning, or the game of giving and asking for reasons, in the study of religious ethics. [ABSTRACT FROM AUTHOR]

Every few years, Karachi floods during the summer monsoon. The flooding brings latent manoeuvrings by political actors looking to establish their hold over the city to the surface. Politicians, urban administrators, and relevant state and non‐state institutions blame historical planning failures, informal and illegal constructions, institutional conflict, incapable municipal governance, and widespread corruption for the flooding. They move quickly to establish authority and consolidate power while offering 'fixes'. Eviction drives against 'illegal settlements' built along storm‐water drains, heavy taxes, fines, and demolitions of non‐conforming constructions, institutional reforms, budget allocations, and project approvals for new infrastructure all happen at once. Once the emergency ceases, key players in urban politics – resident groups, community associations, political parties, municipal authorities, land developers, planners, international non‐governmental organisations, and military institutions – start working on projects of accumulation and entrenchment, in preparation for the next crisis. In this paper, we look at the space–time of Karachi's certain and yet uncertain flooding crisis as a moment to study the politics of the maybe in the Pakistani megacity. Outlining marginal and affluent residents' lived experiences in a flooding city and relating their politics with governmental responses to immediate and possible future floods, we study the conditions of inhabitation, citizenship claims, and governmental relations in Karachi. We argue that the monsoon's expectant arrival becomes a locus for articulating and modulating different kinds of popular vernaculars, governmental practices, and political manoeuvrings for institutional and individual actors seeking profit and power in and through Karachi. The politics of the maybe hinges on actors entrenching their political positions without care, taking away any possibility for a shared, coherent worldview for all Karachiites. In conclusion, we argue that distant interests and logics of this politics of governance and inhabitation are inherently exploitative, threatening to pull apart the very city they thrive on. [ABSTRACT FROM AUTHOR]

Theoretical and methodological discussions of ethnography and ethics have appeared regularly in the Journal of Religious Ethics for at least the past 13 years. Many of these conversations have been preoccupied by the relationship between "normative" work in religious ethics and "descriptive" work on moral worlds and patterns of reasoning. However, there has often been a perceived impasse when it comes to drawing "normative" ethical arguments from fine‐grained ethnographic study. This paper begins by assessing significant contributions to religious ethics made by ethnographers of Islam, focusing on the way they render a stark descriptive/normative binary irrelevant. I then turn to an example from my own fieldwork that expands our understanding of the relationship between ethnography and ethics. Through this example, I argue that ethical thinkers working outside the academy—theologians, activists, and cultural producers—also draw on an "ethnographic imagination" to make moral arguments. I end by reflecting on how the "ethnographic imagination" situates religious ethics as part of broader humanistic inquiry, showing that careful accounts of how people do live are always enmeshed with visions of how we should live. [ABSTRACT FROM AUTHOR]

The paper builds on ethnographic, qualitative research that explores the 'No Kids in the Middle' program for high‐conflict divorce families, as practiced in the Agder region of South Norway. Parent education programs targeting parents in divorce are generally found to be 'effective' in the sense that parents learn about the pitfalls of conflict and become socialised into less negative patterns of co‐parenting. However, a narrow understanding of the potential of such programs as vehicles for the transfer of knowledge fails to attend to the relational sides of both education and therapy, and the existential sides of parenthood. Drawing on Gert Biesta's articulation of education as a process working along three dimensions of purpose, the paper approaches the 'No Kids in the Middle' program as an educational practice. It aims to explore whether the educational ambitions of the 'No Kids in the Middle' program should be understood primarily in the general terms of qualification (i.e., parents acquiring knowledge and skills) and socialisation (i.e., parents gaining a specific orientation toward a set of norms and values), or if there were practices or elements that seemed directed at subjectification or bringing the 'I' of each parent into play. Analysing field notes from participant observation in a 'No Kids in the Middle' multi‐family group and interviews with parents, therapists, judges, and child welfare caseworkers, the paper concludes that programs like 'No Kids in the Middle' provide a broad spectrum of educational opportunities. While some of these might be intended to instruct along pre‐defined normative paths toward understanding and behaviour, such practices can also be seen as addressing parents in a different, more existential, way. In the particular local practice studied, the dimension of subjectification was perhaps most clearly in play in the informal settings surrounding the program itself. [ABSTRACT FROM AUTHOR]

Health‐related ethnography undertaken in a context marked by social inequalities and colonial legacies requires critical attention to power imbalances in the fieldwork. In this paper, I draw on my own experiences from studying genetic research in Pakistan. As a Danish‐born female researcher with roots in Pakistan, I have followed genetic researchers and families dealing with genetic conditions in Pakistan. Through examples I unearth how encounters in the field were shaped by complicities of being in‐between the Danish and the Pakistani, of studying and doing international research at the same time, and of my inaction towards suffering families. I base my analysis on the notion that complicity manifests in a generative, and unavoidable, engagement with both complex structures of inequality and interlocutors. We can never fully understand the specificities or consequences of complicity—whether moral or epistemic—when entering, engaging with or representing our fields. However, by staying constructively with the tensions, instead of attempting to move beyond the discomfort that they might create, we can learn how to deal with the consequences and in that, build further the value of ethnographic activity. [ABSTRACT FROM AUTHOR]

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This short paper explores the practice of putting Polaroid photographs into field notebooks. It draws on the ethnographic research and collaborative photography associated with my PhD on the everyday lives of young Black people in West London. I begin by describing how and why I put Polaroids into my A6 sized field notebooks in an attempt to think harder about how these lives might be represented. Then, looking to encourage other geographers to consider using Polaroids in this way, I discuss how traditional approaches to field notetaking can be replaced by something more collaborative. Doing so, I contend, can help you to engage productively with those involved in your studies as you take and talk about photos together. [ABSTRACT FROM AUTHOR]

This article draws on 2 years' worth of ethnographic observation of team meetings to explore decision‐making in an NHS clinical genomics service. The focus of discussions was on ambiguous genomic results known as VUS or Variants of Uncertain Significance, which may be pathogenic but which also may turn out to be benign. In examining decision‐making around such results, we note how, in contrast to much policy and promotional material in this area, clinicians in these meetings (clinical geneticists and genetic counsellors) place great emphasis on parental phenotypes and whether the parents of a patient share the symptoms and signs of the suspected condition. This information is then combined with the result of genomic tests to decide whether the variant a patient has is responsible for their condition. This article explores the way in which clinicians attempt to flexibly enrol parents into genomic explanations through informal diagnosis of their possible phenotypes and the way in which actually meeting parents allows some clinicians to trump explanations based on documentary or photographic data. The paper sheds light on the way that earlier scholarly understandings of such decisions (around, say dysmorphology) remain relevant and explores claims that laboratory tests overrule clinical decision‐making. [ABSTRACT FROM AUTHOR]

In this paper, we seek to belong to the "writing differently" turn in organization studies. We argue that writing poetry when doing field work is a way of disrupting and unsettling the objective scientific gaze, the scientific ideal of experiencing the world, and of opening for the Buberian world—the world as an encounter in itself. A tension framed by Buber as I‐It and I‐You. Rather than merely arguing that poetry can help us understand the world differently, we argue that poetry can help us encounter the world differently. Further, by telling two field work stories, we show that poetry can help the researcher to remain human in the field. Having hope in writing poetry when doing field work transcends the more politically and individually oriented engaged ethnography, realizing that field work as encounter—I and You—holds the possibility of not only companionship, trust, mercy, cooperation, forming of joint causes, dreams but also betrayal, plundering, exploitation, and force. [ABSTRACT FROM AUTHOR]

This paper examines how student motivations to study abroad are shaped by what might be called the 'rationality–emotion nexus'. Drawing from 15 months of ethnographic engagement at a Chinese university, we show how rational factors (e.g., pursuit of financial resources) interact with emotional forces (e.g., love for family members) in dynamic and diverse ways to shape the pathways of African student migrants to higher education overseas. More specifically, we identify three distinct dynamics in the nexus: (i) rationality is entangled with emotions; (ii) rationality parallels emotions; and (iii) rationality and emotions transform each other. By foregrounding this nexus, the present study offers a critical intervention into international student mobility/migration studies as it develops 'an integrative approach' that transcends either a widely established rational framework of capital conversion or the emerging emotional geographies of transnational education migration. [ABSTRACT FROM AUTHOR]

In this paper, we explore how borders and associated processes – spatial othering and ordering – are reproduced, resisted and undermined temporally. To do so, we investigate ethnographically how 'welcomers' from volunteer pro‐refugee initiatives in Paris become involved in the chronopolitics of b/ordering. Our empirical analysis builds on the practice turn in border studies and on Sharma's chronography of power, which focuses on the relational dimension of temporal politics. We detail three temporal practices of Parisian welcome cultures: temporal translation, temporal creation and the elaboration of sub‐architectures of temporal maintenance. In detailing these practices ethnographically, we highlight the ambiguity of welcomers' role in the chronopolitics of b/ordering: aligning with and recalibrating refugees' bodies to the rhythmic and temporal logics of b/ordering as well as undermining the violence, binarity and rigidified identities underpinning b/ordering timelines. [ABSTRACT FROM AUTHOR]

This paper considers the kitchen and the phenomenological values that emerge from it. In this text the kitchen is seen as a space of possibility within the context of the Capitalocene, from which new values and imaginations for a more sustainable future may emerge. Drawing upon ecofeminist critiques and feminist food studies, and building upon the phenomenologies of space of Gaston Bachelard and Yi‐Fu Tuan, this exploration surveys how intimacy, memory, care, and relation emerge from kitchen endeavours and what these notions mean for a Capitalocenic world. These theoretics are intertwined with ethnographic materials on foodscapes and foodways gathered in Xochimilco, Mexico City. From this, radical conceptualisations of the kitchen emerge and everyday phenomenologies spread into new spaces, while bringing together these subjects with environmental issues. I propose the notion of the antiromantic as an approach emerging from the kitchen's history as a gendered and contested space, and as a way to approach the kitchen and its labours in the midst of our current ecological crises; in this way the kitchen can be understood and inhabited as a political space of possibility for sustainable transformations. [ABSTRACT FROM AUTHOR]

Through its colonial, class‐ and caste‐based history, English in India has come to be seen as a powerful resource that opens doors for those who 'have' it and holds back those who do not. For women, English ostensibly offers various promises in addition to employment: progressiveness and 'empowerment'; and the potential for upward mobility through marriage. Yet, the conversion of English capital for English‐speaking Indian women proves to be intensely complex in practice, as many find themselves forced to navigate between shifting moral regimes attached to 'tradition' and 'modernity'. Drawing on ethnographic fieldwork in an NGO in Delhi that offers free English training to 'disadvantaged youth', this paper explores how English capital is managed by young women striving to attain middle classness through English, and how their class, caste and gender positionings are negotiated across particular time‐space configurations as they seek to become English speakers. [ABSTRACT FROM AUTHOR]

The idea of multifunctionality permeates European agriculture. Pastoralism is not spared and is valued as a vector of environmental management of the mountainous areas. Multifunctionality is nonetheless connected to entrepreneurial agriculture. Although entrepreneurship is disseminated in the European agricultural sector, little is known about the entrepreneurial evolution within traditional mountain pastoralist communities. This ethnographic paper builds on the case study of mountain sheep pastoralists in Braganza, Portugal, to augment this knowledge. It dives into the dynamics of production of sheep farming to uncover the cultural drivers of traditional pastoralism in Northern Portugal. Results show that pastoralists are unresponsive to the entrepreneurial narratives of multifunctionality as they respond to the occupational identity of shepherds in a moral economy of subsistence ethics. Pastoralists nevertheless exercise valuable environmental agency grounded in their condition as rural dwellers. Tailored narratives to their subsistence ethic are then required to rapidly address and valorize this environmental agency as new fire regimes progress and traditional pastoralism stands at the brink of extinction in Portugal. These results may ultimately contribute to the global literature and policy making on pastoralism, multifunctionality and environment: worldwide pastoralist communities share holistically cultural features and convergent historical trajectories. [ABSTRACT FROM AUTHOR]

Social prescribing, a way of connecting patients to local services, is central to the NHS Personalised Care agenda. This paper employs ethnographic data, generated with 19 participants between November 2018 and July 2020, to explore the socio‐temporal relations shaping their experiences of a local social prescribing intervention. Our focus is on the ways in which the intervention synchronised with the multitude of shifting, complex and often contradictory 'timespaces' of our participants. Our focus on the temporal rhythms of everyday practice allows us to trace a tension between the linearity and long horizon of the intervention and the oft contrasting timeframes of participants, sometimes leading to a mismatch that limited the intervention's impact. Further, we observed an interventional 'drift' from continuity towards unsupported signposting and 'out‐of‐the‐blue' contacts which favour the temporality of the intervention. We demonstrate a need for intervention planning to be flexible to multiple, often conflicting, temporalities. We argue that health interventions must account for the temporal relations lived by the people they seek to support. [ABSTRACT FROM AUTHOR]

Amid the proportion of work on 'Muslim geographies', the majority has focused on Muslims as a minority discussed within societies of the West. Additionally, this work rarely discusses the positionality of the researcher despite significant overlap with work in feminist, social, and cultural geographies. This paper takes 'Muslim geographies' as a starting point to further problematise accounts of knowledge, subjectivity, and power with regard to the treatment of Islam in geography. I argue that geographical analysis from different standpoints is needed to yield other ways of knowing about Muslims and how they orient themselves across space and time. This theoretical intervention is informed by my fieldwork experience as a Muslim male conducting ethnographic research on migration and labour precarity with other Muslim migrants across Taiwan. As I transited through various Muslim spaces, being Muslim provided privileged access and shaped the direction in which the research progressed. [ABSTRACT FROM AUTHOR]

This article presents findings collected in 2016–2017 from a multi‐method ethnographic study of Shirebrook, Derbyshire in the English East Midlands, examining the narratives used by the local authority (LA) and local residents that construct immigration as a social problem. In doing so, it contributes to the literature on race and migration by extending analysis beyond metropolitan localities with long histories of multi‐ethnic settlement, to consider a relatively small, peripheral former colliery town. The paper demonstrates how migration is framed as a social problem by central government funding streams with consequences for localities, and the influence this has on local narratives of social change. The construction of immigration as a social problem is rooted in the constraints of austerity and longer‐term processes of deindustrialization and economic restructuring, with representations and understandings of place being constitutive of anti‐immigrant sentiment. This article deepens our understanding of responses to immigration in the UK, and has broader implications for understanding the relationship between place, state polices and local narratives. [ABSTRACT FROM AUTHOR]

Conducting ethnographic fieldwork "at home" is often undermined by the colonial foundations of anthropology, which still permeate understandings of value and legitimacy in academic research. Scholars often present hometown ethnography as providing automatic insider status or as a threat to objectivity. In this paper, I offer a self‐reflexive account of my fieldwork with working holidaymakers in the small rural Australian town where I spent my teenage years. Adjusting to conflicting roles of researcher and returning resident revealed feelings of discomfort and a heightened, uncertain sense of self at odds with the familiarity and belonging associated with localness. I argue that conducting ethnography in familiar research sites is an exercise in understanding the uncomfortable complexities of shifting researcher positionality. By sharing some internal conflicts and crises, I examine the process of conducting research in a familiar space and consider the broader methodological implications and transformative potential of doing ethnography at home. [ABSTRACT FROM AUTHOR]

Diaspora offers a fruitful and narrower approach to language and mobility than the study of globalization. By making the historical footprint of mobility evident, diaspora allows analysts to identify the tension between ideologies of language and ethnonational belonging, and patterns of mobility that destabilize them. This special issue features a series of case studies of that tension and its linguistic manifestations, and adds empirical evidence to the nuances and histories within diversity and mobility that concepts such as "globalization" and "superdiversity" can obscure. Further, the notion of diaspora has not been explored with the same rigor in linguistics as it has in other fields. Sociolinguistics stands to benefit from integrating a more nuanced understanding of diaspora into our key questions and assumptions in order to advance the field's critical capacity to respond to complexity. Diaspora sociolinguistics is able to trace and discuss those social processes that are crucial to shaping linguistic repertoires and linguistic behavior—transnationalism, racialization, negotiation of gender and class dynamics, generational differences, and more—with empirical detail and historical embedding. Increased theorization will contribute to new and perennial guiding questions in the field and allow sociolinguists to define the questions we ask about language in diaspora with rigor. [ABSTRACT FROM AUTHOR]

Researchers often conceal or reveal parts of their identity to ensure the success of fieldwork. Yet, connection between researchers and research participants can now be maintained via social networking sites. This raises new questions about the ethics and practicalities of negotiating identity during and after fieldwork. The paper draws on a narrative ethnography of concealing my lesbian identity during and after ethnographic research in Bolivia. I demonstrate that in a socially mediated world the "curation" of researcher identity is no longer temporally and geographically bound to the periods and locales of fieldwork. Second, I argue that a researcher's decision to conceal elements of their identity may be informed by essentialist assumptions about research participants. Third, researchers may effectively colonise and silence research participants because they speak for them and remove any opportunity for participants to respond to the element of the researcher's identity being hidden, such as sexuality, class, or religion. Researchers often conceal parts of their identity during fieldwork. Yet, in a socially mediated world the "curation" of researcher identity is no longer temporally and geographically bound to the periods and locales of fieldwork. The decision to conceal elements of researcher identity may be informed by essentialist assumptions about participants, and concealing researcher identity silences research participants as only the researcher speaks for them. [ABSTRACT FROM AUTHOR]