ethnographic study
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This article and the design fictions it presents are bound up with an ongoing qualitative-ethnographic study with Imazighen, the native people in remote Morocco. This group of people is marked by textual and digital illiteracy. We are in the process of developing multi-modal design fictions that can be used in workshops as a starting point for the co-development of further design fictions that envision the local population's desired digital futures. The design fictions take the form of storyboards, allowing for a non-textual engagement. The current content seeks to explore challenges, potentials, margins, and limitations for the future design of haptic and touch-sensitive technology as a means for interpersonal communication and information procurement. Design fictions provide a way of exposing the locals to possible digital futures so that they can actively engage with them and explore the bounds and confines of their literacy and the extent to which it matters.

“Un-news” is a Chinese newsroom jargon that refers to the process as well as the product of aggregation. It encapsulates clashes between digital and legacy journalism, challenges posed by and responses to technologies in the media industry. It differs from aggregation news elsewhere because of dynamic media environment in China. This ethnographic study closely analyzes manifestations of “un-news” churned out by digital aggregators who have to work under management of legacy print journalists and editors in a local Chinese press. The hierarchy of influences model is used to decompose the meanings and complexities of “un-news.” Fieldwork observations have confirmed our expectations that the hierarchy model remains structurally valid, although the content and meaning of influence have changed drastically within each level.

In this paper, we present the results of an ethnographic study focusing on food deliveries for the digital platform Wolt. The platform manages food transport ordered by customers to be delivered at home from restaurants, and subcontracts the transport to workers called 'couriers', who act as independent firms or entrepreneurs. The paper is based on six months of participant observation, during which time the first author worked as a courier, as well as on ad-hoc conversations and semi-structured interviews with other couriers. We describe couriers' work for the platform and discuss our findings using Möhlmann and Zalmanson's definition of algorithmic management. We found both similarities and differences. It was noticeable that the couriers were positive about their work that no penalties or wage reductions were enforced, and that human support complemented the platform's algorithmic management. Thus, the algorithmic management we observed is neither harsh (as it has been described on other platforms including Uber), nor like the algorithmic despotism present on Instacart, for example. Hence, we refer to it as 'lenient algorithmic management' and underline the importance of adding new perspectives to our understanding of what algorithmic management can be, as well as looking at the context in which it is practised. To complement this finding of lenient algorithmic management, we present a set of strategies couriers must engage in to be effective on the platform: Thus, couriers must 1) schedule their work for peak hours to limit the amount of time they waste, 2) bundle orders to increase their payment per tour, 3) make use of support to handle customers and cancel orders involving delays, and 4) make use of the ecology of local support structures. The contribution of this paper is to add new perspectives to the way we perceive algorithmic management by presenting a lenient form of algorithmic management and indicating the importance of looking at the context in which it is practised, while describing what it takes to be an effective worker on the Wolt platform.

Robotic systems are increasingly seen as possible technical aids against the background of demographic change and the associated pressures on care systems, with increasing numbers of care recipients and a decreasing number of trained caregivers. In human-computer interaction and computer-supported cooperative work, different design paradigms are currently being pursued to explore which features and appearances are favorable for meaningful interactions of humans with robotic systems. One such approach, labeled as "otherware", proposes to conceptualize robots beyond a naive anthropomorphism or zoomorphism, rather developing the idea of a figure that goes beyond the dichotomy between "being alive" and "being a technical artefact". We present an ethnographic study on the perceptions, attitudes, and practices of care attendants and nursing-home residents in their experimenting with off-the-shelf robotic cats and dogs. The three-week study shows specific appropriation practices of the robotic pets, and how the care attendants - partly together with the residents - define their experiences of the robotic pets, i.e., in which situations the robotic pets are considered either as living beings or as technology toys. The study provides practice-based insights into how possible uses of robotic pets could be meaningfully integrated into care practices, but also which ethical reflections were discussed during their use. Finally, this ethnographic study functioned as a collaborative learning process between researchers, care attendants, and residents, and thus also points out possible aspects that arose with regard to future learning spaces of professional and organizational development for dealing with innovative technologies in residential care contexts.

The article discusses the changes that occur in the religious policy of Uzbekistan after gaining state independence (1991), and the impact that they have on various areas of everyday culture — traditional ceremonies, costume, religious and everyday behavior, etc. It is noted that along with justifi ed government measures aimed at preventing religious extremism are strengthening the control of offi cial Muslim organizations and their representatives over everyday life, over the execution of something only religious, but also family and social norms and ritual practices. The policy of religious tolerance and the course towards enlightened Islam, which is currently being conducted in Uzbekistan, imply not only the freedom of Muslims to openly demonstrate their religious affi liation through visits to mosques, the performance of Muslim rites, through special details of a costume, etc., but also the “purifi cation” of Islam from pre- Islamic performances and rituals that traditionally existed in the “everyday” form of its functioning among local Muslims, the modifi cation of ancient rites and rituals and the revaluation of cultural heritage. Modern realities determine the relevance of the ethnographic study of Islam in Central Asia and the need for new approaches to the study of traditional everyday and everyday culture — its consideration in the context of the processes that occur in regional Islam. The article is based on the author’s fi eld materials, mainly collected during trips to Uzbekistan.

Chronic Kidney Disease of unknown origin (CKDu) has appeared across Sri Lanka’s North Central Province (NCP) since the 1990s as an epidemic, unexplained by conventional associated risk factors. During the past few decades, a large number of studies attempted to determine the unknown etiology of CKDu. Despite these investigations, no concrete conclusions were developed, though a number of contradictory hypotheses emerged. The present ethnographic study was carried out in two endemic areas, labelled as “CKDu hotspots”, and illuminates how curing takes place between biomedicine and traditional cultural practices. Our ethnographic study thoroughly scrutinized three decades of lived experience, lay-perceptions and local discourses on CKDu. We used a qualitative study design with a transcendental phenomenological approach and employed a mixture of ethnographic methods. Data collection techniques included participant observation, in-depth interviews, focus group discussions and key informant interviews. Data was analysed by using an interpretive thematic analysis model. Findings revealed that lay people have constructed a popular discourse on CKDu, and we explored their views on the origin, etiology and prevalence of CKDu in their locality over the past few decades. Patients’ narratives revealed that there were currently a number of gaps in service delivery. These were mainly due to distant relationships between healthcare providers and CKDu patients. Lay people in affected communities were marginalized throughout the investigation process to determine the unknown etiology, their involvement marginalized to merely acting as objects for scientific instigation. The affected communities strongly believed that CKDu was a recent phenomenon resulting from the mismanagement of the natural environment due to social and lifestyle changes. These findings highlight local dynamics of healthcare seeking behaviours which demand complementary medicine system, particularly given the number of limitations in the biomedical system. Empirical evidence generated from this study suggests a conceptual shift to an ethno-medical model to address CKDu. Improving cultural competency and communication skills among healthcare providers in public health are crucial in order to apply a “bio-psychosocial perspective” in healthcare delivery system and bridging the gap between hospital and the community.

AbstractLocalisation, as it aims to shift power in the humanitarian system, will involve the increased inclusion of local faith actors, those national and local faith-affiliated groups and organisations that are often first, and last, responders in crises and have been responding in humanitarian contexts for many years, but often in parallel to humanitarian coordination mechanisms. In primary research in South Sudan with local faith actors and international humanitarian actors, this article aims to examine the inroads and barriers to local faith actor involvement in the humanitarian system and the realisation of localisation with local actors such as these. The research is based on an ethnographic study in which researchers were imbedded in a humanitarian project that aimed to help bridge divides between local faith actors and the international humanitarian system. The findings are based on one-on-one and group interviews with 89 participants from a range of international and local, and faith and secular, organisations. Findings indicate that local faith actors are active in responding to crises and want to be linked to the humanitarian system, but they feel distanced from it and pigeonholed as local faith actors. Formalisation through the appropriate registration systems and then training and networking with the humanitarian system helped them build legitimacy and feel confident to participate in humanitarian coordination. International humanitarian actors can help bridge barriers by understanding and connecting with the local faith actors and challenging their own assumptions about who local faith actors are.

This paper shows how conducting the ethnographic study of a theater hall and company can help define theater activity. Once the aesthetic of the social organization is set apart from the proper division of labor, theater appears as a collective activity which requires the cooperation of eight groups playing different social roles. The cooperation modes rest on a meshing of direct or indirect services for the actors who carry out the core task of performing. This specific organization of work around a central group is what makes the activity artistic. Simultaneously, the service relation offers the possibility for some categories to bring their relationship with actors closer to a state of symmetry and sometimes reverse asymmetry. As a status enhancing opportunity, service relationship for actors also directly or indirectly provide the grounds for participant commitment and thus guarantee long-lasting operation for the theatrical organization.

Focusing on the work of Yemenite “ethnic” dance companies in Israel, this article aims to understand how issues such as a shift in collective representations come to be invested into dance practices. In other words, it discusses how artistic creation and identity reconfigurations happen to associate in a dance form, and how an ethnographic study of dance practices and their contexts of performance may be a valuable way of accessing the dynamics of self-positioning of a group within the surrounding society. Linking together “classical” ethnography, analysis of dance products, and socio-political contextualisation, the present analysis shows that the articulation of two apparently contradictory ways of building these companies’ repertoire allows Yemenite dancers, choreographers, and also internal audience, to assume in one single dance form a sense of “being Yemenite” whilst not giving up the national dimension of their Israeli identity.

This article explores the relationship between metaphors and emotion in the context of adolescent distress and psychotherapeutic treatment. Drawing on data from an ethnographic study of Mexican American adolescents receiving outpatient treatment for a variety of emotional and behavioral problems, the article examines what I call “prescribed” metaphors deployed in mainstream, manualized child and adolescent Cognitive Behavioral Therapies commonly used in mainstream clinical contexts. I explore the models of emotion communicated to youth by one such metaphor, youth responses to this metaphor, and the potential implications for young people as they take up the underlying models and affective practices embedded in the metaphor. Specifically, I examine how youth respond to messages about emotion metacognition and emotion regulation embedded in a metaphor that equates feelings with temperatures that can be monitored and objectively measured. I find that youth are at once convinced that abstract knowledge about internal states is inherently valuable because it is linked to desired forms of personhood, but also concerned about the limits of technical metaphors to capture aspects of lived experience and the flattening and homogenization of affect that might accompany the practices such metaphors help to enact. I analyze alternative interpretations of prescribed metaphors as well as the spontaneous metaphors used by youth to talk about their emotions and experiences of distress, in an effort to think through the politics and poetics of emotion metaphors in the context of an evidence-based psychotherapy for young people.