Search results

Yehonatan Alsheh

biodisciplinary power has never been deployed in the service of humanity’s universal interest, due to the unfortunate inexistence of a collective actor embodying such an interest. Hardt and Negri seems to be the only theoreticians of ontological biopolitics believing in the very possibility of such an actor, while the others follow Carl Schmitt in insisting on the onto­ logical impossibility of an all-inclusive political community (the act of exclusion as the constitutive act of political communities).21 While biodisciplinary power was never all-inclusive in its operations

in Human remains and mass violence
Abstract only
Ethnography for a data-saturated world
Hannah Knox and Dawn Nafus

. The approach we take in this book is not teleological or historiographic, but rather takes its lead from the contemporary moment, and in particular scholarship that has focused on what has been termed ‘the social life of method’ (Ruppert et al. 2013; Lury and Wakeford 2012; Marres and Weltevrede 2013). This scholarship argues that social science methods are more than just incremental techniques for understanding the world. Methods are also social phenomena in and of themselves, both because they emerge from particular social worlds that organise ontologies and

in Ethnography for a data-saturated world
Christian Suhr

­turning our own assumptions so as to make it possible for us to imagine how powder – in this world – actually is power (see also Suhr and Willerslev 2012 ). Arguing for a ‘multi-ontological’ stance, Eduardo Viveiros de Castro ( 2011 : 134) suggested that anthropologists need to allow people to specify the conditions under which what they say is to be understood. According to Viveiros de Castro, this at the outset requires one to set aside one's own world as the framework through which everything else is grasped, and to attempt – at least

in Descending with angels
An ethnography in/of computational social science
Mette My Madsen, Anders Blok and Morten Axel Pedersen

difficulties, as well as some of the methodological and ontological productiveness, of how interdisciplinarity works in contemporary scientific knowledge-making (see Barry and Born 2013). If anything, then, we hope to have conveyed the sense in which striving to move across ethnographic and computational data worlds is hard and challenging work, if also occasionally quite fun. However, we intend a bit more than this for our notion of transversal collaboration – and this is where we return to the notion of the intersection of transversal lines as a focal point of heightened

in Ethnography for a data-saturated world
Mark Doidge, Radosław Kossakowski and Svenja Mintert

solitary individual, is precisely the epoch of the (as yet) most highly developed social … relations.’ The more complicated the society, the more opportunities there are to articulate one’s sense of self. In a global society that has intensified inter-relations between individuals through regular interaction in cultural events like football, there become many opportunities to articulate the self. Football fandom is an extension of the self. Ontologically, the team becomes an extension of the individual. As Maguire (1999) argues, fans refer to teams in the first

in Ultras
Stewart Allen

the materiality and technologies of forms, while the humanities focused on perceptions and symbolic interpretations of forms (ibid. 1). Drawing upon Science and Technology Studies (STS; see Callon 1986; Latour 1987, 1996; Latour and Yaneva 2008), Yaneva proposes instead that following these actors in their fluid states as they criss-cross multiple ontological boundaries helps to grasp the simultaneously social and 50 An ethnography of NGO practice in India technical aspects of architecture (planning, designing, building, dwelling) as process. Despite taking a

in An ethnography of NGO practice in India
Abstract only
Modelling, ethnography and the challenge of the anthropocene
Hannah Knox

suffer from the reductions and abstractions of numerical data (Ingold 2007). In this framing, ethnography and data science are treated as if they operate on the same ontological plane, with ethnographic knowledge being deeper and better (from the perspective of qualitative social scientists) than descriptions based on numbers. Ethnographic descriptions are implied to be more ‘real’ than numerical abstractions. However if we take the relational understanding of ethnography that has been put forward here as our starting point then I suggest that we might find ways in

in Ethnography for a data-saturated world
Alison Powell

interests and concerns about data in ethnographic practices of observation and reflection. The chapter suggests that ‘top-down’ data assemblages need not necessarily be contested with parallel ‘bottom-up’ ones but perhaps instead with alternative modes of making sense. In conclusion, it reflects on the outcomes of this process not only as a form of community or civic engagement and as a conceptual tool for generating alternative epistemologies and ontologies for big data as well as datafication, highlighting that challenging narrow, instrumental or coercive use of data

in Ethnography for a data-saturated world
Chowra Makaremi

(1981–88), Findings of the Truths Commission held 18th–22nd June, 2012 (Farsta, Sweden: Iran Tribunal Press, 2012); C. Makaremi, Le Cahier d’Aziz (Paris: Gallimard, 2011); I. Mesdaghi, Neither Life nor Death, Volume 3: Restless Raspberries, 2nd edition (Kista, Sweden: Alfabet Maxima Publishing, 2006); N. Mohajer (ed.), The Book of Prison: An Ontology of Prison Life in the Islamic Republic of Iran (Berkeley: Noghteh Books, 1998); H.-A. Montazeri, Khaterat-e Hossein-Ali Montazeri (Memoirs of Hossein-Ali Montazeri) (Los Angeles: Ketab Corp., 2001); G. Robertson, The

in Destruction and human remains
Christian Suhr

disruptions facilitated by cinema were necessary for the emergence of the communist paradise. Are Muslim YouTube viewers using these videos in a similar way, as a vehicle to enhance the ethical conduct and sensitivity required for entering the Gardens of Everlasting Bliss (Quran 9: 72)? Surely part of the attraction for the group of young Muslims in viewing exorcisms of jinn is entertainment. Yet it is not only entertainment. The excitement and horror of viewing these videos stems from the small gaps of ontological insecurity that are produced. For

in Descending with angels