Whenever I mention that one of my primary areas of anthropological research is media, the question I come across on a recurring basis is the following: How will you be able to pursue that through ethnographic fieldwork of everyday activities? My sense is that such a response comes from the view that media are disembodied and deterritorialized objects or processes, or that they operate at a pace that is difficult to engage through participant-observation. In response to such concerns much work in anthropology has sought to “ground” media by focusing on production or reception practices, or occasionally both. However, I consider this kind of question crucial to think through during my exploratory fieldwork and research design phase.
A similar issue has arisen in anthropological research on Muslims in North America. In the conclusion to Katherine Pratt Ewing’s edited volume, Being and Belonging (2008), Andrew Shryock called for greater attention to “the immediate and mediated worlds…articulated in everyday life” (206). So, how should one strike a balance between studying media and the everyday? One could study the everyday dimensions of production practices, or how the reception of media is incorporated into people’s everyday lives, or how and why media producers construct the everyday in certain ways. Continue reading
[This is a guest post by Garrison Doreck. He is a graduate student in Anthropology at the University of California, Irvine.]
I stumbled upon the sideways issue in some of the readings I will discuss below. Initially, I read laterality and sideways discussions to be the equivalent of the keystone anthropological activity of cutting across social spheres. It is only after hearing about the Sideways conference this past Fall at UC-Irvine that I decided to take a second look and try to think it through a bit more. And, this is a wonderful venue to hopefully hear back from many of you who have been thinking about this issue in more depth and at greater length than I have at this point.
Last year Julian discussed projects of studying up or sideways as hinging on how “ethnographers relate to their interlocutors, as well as different degrees of “identity overlap” between ethnographer and subject.” In another post, Dorien Zandbergen took issue with such “identity overlap,” by claiming that the sideways concept “suggests that there is some kind of plane that is shared by particular kinds of people, who can move ‘sideways’ to have a peek into each other’s affairs.” It is thus by paying careful attention to similarities that Dorien was able to identify issues where “such similarities appeared only superficial,” as differences emerged. However, Julian addressed the issue, as well, by looking at how such research is “differentiated on several axes: of political sympathy, of shared knowledge, of power relations, of informants’ reflexivity, and of socio-cultural belonging, to name a few.” Within these posts the matter of studying sideways, or up, involved drawing a connection between self/other (i.e. who) and similarity/difference (i.e. what). Continue reading