Self‐Directed Learning in Creative Activity: An Ethnographic Study in Technology‐Based Work

Under conditions of rapid changes in working life, there is an urgent need to examine the nature of creativity and learning in organizations. The aim of this study was to investigate the nature of self‐directed learning (SDL) practices in creative activity in technology‐based work. We focus on both individual and collective practices but also on the importance of organizational culture. The data consist of 46 interviews and observational field notes collected from participating organizations. Thematic and ethnographic analyses were utilized as tools to reveal the nature of SDL in creative activity. We found three themes describing of the nature of SDL in creative activity: a combination of individual and collective action, solving common problems through dialogue and discussions, and the organizational culture framing SDL in creative activity. Based on the findings, we provided support for that SDL in creative activity is manifested as a socio‐cultural phenomenon and SDL practices are intertwined with creative activity. We discovered organization cultural frames that can support the realization of SDL and creative activity in working life. However, more research on the relationship between these phenomena and the conditions for their realization is needed.     

Innovative ordinariness and ritual change in a Jerusalem Minyan

In this article, I present an ethnographic analysis of ritual change in the communal prayers of a Jerusalem congregation that promotes gender equality within the framework of Orthodox-oriented halakha. While scholars have examined how ritual change in Jewish communities develops through the reinterpretation and reutilization of religious texts, practices and objects, my fieldwork reveals how change is shaped by people’s habitus – their ways of being in the world. Communal prayers in this congregation exemplify what I call an “innovative ordinariness” of religious change. Members view and experience their communal rituals as “ordinary” due to their perception of their prayer hall as a familiar spatial and auditory environment. This ordinariness facilitates creative and innovative uses of religious practices. The data outlined here are based on field research during which I participated in the congregation’s services and communal activities, and held interviews and informal conversations with members. This case study depicts ways in which members of Israeli Orthodox society apply their cultural toolkit to create religious spaces that accommodate their gender-egalitarian values, beliefs and lifestyles and, at the same time, produce religiosity that is experienced and understood as legitimate. By doing so, I argue, they assign new meanings to traditional Orthodox categories.     

Doing things with words: toward evocative ethnography

The concept of evocative ethnography is described and contrasted with realist representation. Two examples of evocative ethnography are provided: the plight of women as they age and the impact of digital immersion on cultural life. Discussion focuses on the benefits of expanding the repertoire of writing in the social sciences.     

Qualitative Cancer Genetic Counseling Research, Part I: Ethnography in a Cancer Clinic

This is a report of the experience of several months' ethnographic research by a genetic counselor researcher in a cancer treatment clinic. One goal of the exercise was to directly experience a method of qualitative research known as ethnography, which relies heavily on participant-observation, in an applied clinical setting. Another goal was to explore a previously undescribed research area in the genetic counseling literature, namely, the meaning of cancer and cancer treatment for affected individuals and their support companions. Here we report on a personal account of the experiences of conducting and publishing the research. The preliminary analysis and results of this field experience are published elsewhere (Peters et al. (2001) J Genet Counsel 10(2):151–168.). These initial findings support the feasibility of genetic counselors, who are trained in specific social science methodologies, to conduct qualitative research pertinent to genetic counseling practice.This work was completed at the University of Pittsburgh before employment at the National Cancer Institute (NCI) and does not represent the views of the NCI, the National Institutes of Health, the Department of Health and Human Services, or the Federal Government     

Event and Process: An Exercise in Analytical Ethnography

Analytical ethnography does not presume a principal analytical frame. It does not know (yet) where and when the field takes place. Rather, the ethnographer is in search for appropriate spatiotemporal frames in correspondence with the occurrences in the field. Accordingly, the author organizes a dialogue between conceptual frames and his various empirical accounts. He confronts snapshots of English Crown Court proceedings with models of event and process from micro-sociology and macro-sociology. A range of–more or less early or late, relevant or irrelevant, contingent or predetermined–processual events serves as the vantage point to access event and process relations. In this line, Crown Court proceedings serve as an introductory and exemplary field for analytical ethnography, because they involve both: (strong) events and their process and (strong) processes and their events.

器官移植伦理审查委员会实践难题的伦理思考

器官移植伦理审查委员会在器官移植技术的临床应用中意义重大,但其在实践中面临着缺乏明确的伦理原则和沟通技巧、对需要审查内容的理解不深刻等难题,这影响了其伦理使命的充分实现。为此,伦理审查委员会必须制定明确的伦理原则、深入理解需审查的内容、在伦理学知识、行动纲领和沟通技巧方面对其成员进行培训。     

Reflecting on Maltese school‐based counselling practices: An autoethnographic collaborative writing project

Maltese counsellors working in schools are, at times, just making ends meet due to lack of human resources and work schedules. ‘Why do our students/children have to repeat the same story to so many professionals?’ teachers/parents angrily query. This autoethnographic study voices our professional experiences as authors and participants. This empowers us to be advocates for our young clients. Collaborative autoethnography (CAE) methodology best fits our research question as we ‘seek to discover and systemically analyze (graphy) personal experience (auto)…understand cultural experience (ethno)’ (Ellis, Adams, & Brochner, 2011, p. 273). Our writing and reflections conclude that best practices include counsellors who work, at least, in pairs within transdisciplinary teams at one school for cycles of five years, with clarity of roles across professionals.     

ON MAKING A CULTURAL TURN IN RELIGIOUS ETHICS

This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to “otherness,” asymmetries of power, the end of value‐neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for the importance of culture as a topic of normative analysis through a discussion of the emotions as cultural artifacts. To illustrate how cultural analysis can inform religious ethics, I turn to works by Wayne Meeks, Margaret Trawick, and Charles Taylor. I conclude by sketching some implications of a “cultural turn” for future work in religious ethics.     

Ethnography and Jewish Ethics

This essay offers a Jewish approach to ethnography in religious ethics. Following the work of other ethnographers working in religious ethics, I explore how an ethnographic account of reproductive ethics among Haredi (ultra‐Orthodox) Jewish women in Jerusalem enhances and improves Jewish ethical discourse. I argue that ethnography should become an integral part of Jewish ethics for three reasons. First, with a contextual approach to guidance and application of law and norms, an ethnographic approach to Jewish ethics parallels the way ethical decisions are made on a daily basis in Jewish communities. Second, ethnography bolsters the voices of those involved in ethical discourse. Third, ethnography facilitates the bridge between local ethical questions and global ethical discourse.