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Shared fragments II: Third Issue

3. If we speak from the ethnography (as proposed by these authors) What separates and what unites the Cultural Studies and Anthropology?

Firstly, we can see that what separates cultural studies in anthropology is that it comes as a disciplinary field of knowledge, which means about its own methods and theoretical framework delineated. In contrast, cultural studies are presented as a transdisciplinary field that relates different theories and methods borrowed from different fields of knowledge. It is very likely that the emergence of cultural studies and practical has transformed the academic discipline of anthropology and vice versa.

On the other hand, if we consider ethnography as a way of doing anthropology allows us to think about the links between cultural studies and anthropology, ethnography can be conceived both as a field itself and as a method, practice and / or instrument used in other fields, as noted by Willis in Manifesto for Ethnography: "Of course, ethnography is an ESTABLISHED practice Within A variety of disciplines with Their own comprehensive history ... " (Willis 395). In this regard we note that the relationship between these two fields is that ethnography can serve as a tool for building knowledge in Cultural Studies.

Marcus's article makes many observations about contemporary ethnography we believe, could be wrapped up within a close approach to cultural studies. One example is the work of Julie Taylor "Paper Tangos", which may belong to different categories of research, as well as can be seen as a writing exercise, also could be framed as a work of anthropology (given the training, and interests of the author to propose new ways of doing anthropology), or work in cultural studies (since, through different relationships that are woven from the tango, explores social and cultural issues as violence, identity, embodiment, etc.. expressing an interest in the relationship between form and content, among other things).

addition, ethnography multivocal / multilocal, as explained by Marcus, anthropology arises in the context of interdisciplinary work as studies of the media, feminist studies and science studies and technology and some lines of cultural studies and not in the context of traditional anthropology (112). Also if you look at the four points that Willis develops as the "distinguishing characteristics of ethnography" (396-397), ("The Recognition of the role of theory as a precursor, medium, and outcome of ethnographic study and writing, The centrality of culture; A Critical focus in research and writing, An Interest in cultural policy and cultural politics ") we can see that it is also important for cultural studies.

Hence, one of the common elements and contemporary anthropology cultural studies can be seen from the readings, is the awareness that we need both a broad framework of concepts such as multiple methodological tools to understand from a critical perspective and a new way socio-cultural dynamics currently in search of its political transformation. As Willis notes, "A more panoramic view and shows extended and ever-Increasing Importance of the cultural to the social ... The Renewed Importance of everyday cultural practices, Understood From Below, is Picked Up in Different Ways by Virtually all of the subcategories and hyphenated of the social sciences. "(397)

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Shared Fragments II: Second question

2. How to think from ethnography and cultural studies?

discussions enable us closer to nature of Cultural Studies, to be described as a form of disciplinary knowledge, which questions the culture in political terms and focuses on the interest of this transformation.

Given its transdisciplinary cultural studies appealing to the use of different theories and methodological tools, including ethnography. Along the lines of Paul Willis, doing ethnography involves recognition of the theory not as a defining element based practices or ethnographic data are constructed, but as a tool to approach and interpretation of the relevant objects of study for propose new ways of understanding phenomena impact on social transformation.

Willis emphasizes the fact that we need to understand the relationship between theory and ethnography in a way that does not fall into the trap of interested in the theory itself same. According to him, the función de la etnografía es registrar y describir las prácticas cotidianas de manera que la presentación del trabajo etnográfico produce la “iluminación” de los lectores: “We are interested in producing the ‘aha’ effects where evocative expression through data hits the experience, body, and emotions of the reader.” (399) Por eso, la meta de su sistema de TIME es buscar una relación “data/theory” que promueva la dialéctica del fenómeno “surprise” (399).

El interés de la etnografía, entendida desde una perspectiva crítica, focuses on the impact it may have on cultural policies , allowing the development of social actors as agents of their own realities. Writing as an exercise to record and understand the social relations from the point of view as embodied, media and exercises power unevenly and visible interest and make explicit these logics which are socially integrated.

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From this perspective we could say that ethnography enriches research in cultural studies as it allows to account for specific contexts articulate different realities / practices / logic and in turn, suggest possible interpretations of the systems in which they register.

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Shared Fragments II: First questionnaire

1. What is it doing ethnography in the contemporary world?

To start making this workshop would be very interesting to talk a little about what we believe is the contemporary world.

We are facing a multi-scenario in which the various characters , places and objects not fully defined but their boundaries are fuzzy. At this point we are assuming that in earlier times the world could be defined with less complex categories. The change to which we refer is the result of the various dynamics that have helped transform the world by proposing a scenario of globalized trade from: technological development focused on telecommunications, multiplication lifestyle through market strategies , the questioning of historical metanarratives both universal and national, etc.

In this same line of thought can be said that the realities social constructed from different elements that no longer respond to the logic of a particular territory or that are part of a limited concept of culture, where practices can no longer be designed / defined / understood from notions of tradition or the only acestralidad, nor respond to distinctions between high and / or low culture. Nor can we forget that the concept of "culture" also includes the existence of a field of characteristic indeterminacy of human life that can not be reduced to the social and / or economic individuals (Willis).

This global picture is related to the field cultural studies, as one focus of interest is the study of the production of meaning in everyday life, which is permeated by these various processes related to the contemporary world. Similarly, doing ethnography as Willis puts it when explaining the concept "TIME", "most Basically, We Are Interested in Recording and Presenting the 'nitty-gritty' of everyday life, of how 'the meat is cut close' to the bone 'in ordinary cultural practice "(398).

is pertinent to note the two ways to develop ethnographic work proposed by Marcus on "Ethnography in / of the World System: The pop of Multi-sited Ethnography. "From his characterization of the ways of doing ethnography we can recognize that the first mode, he calls the" traditional "and" common "(96), helps us understand the pertinecia "multi-sited ethnography" in the current scope.

The traditional model is characterized by a type of approach that seeks to combine two elements: the work of direct observation and performed "on site" on the one hand, and development of "world" context "of ethnography through other methods, such as work files and adaptation of macrotheory for analysis (96).

The second mode, multi-sited ethnography "considers that it is possible to conceive the process of observing and theorizing as separate tasks, ethnography from this perspective" research and build the worlds ethnographically various subjects at life, it also builds ethnographic aspects of the system itself, through connections and associations that appear in the locations suggested "(p. 112 English version in altering No. 11).

This transition from an earlier era de hacer la etnografía hasta el contexto que llamamos “contemporaneo” también implica reconocer una transformación relacionada con la emergencia de nuevas visiones intelectuales surgidas en la academia después de la segunda guerra mundial. Marcus señala que estas “Sucessor views of the world system in the 1980s” se deben a varios cambios político-económicos que inspiraron nuevas tendencias intelectuales, como por ejemplo el rechazo del trabajo realizado en una conceptualización cerrada de los procesos macro-sociales (98). En esta transición, explica Marcus, “A firm sense of a world system framework was replaced by various accounts of dissolution and fragmentation, as well as new processes—captured in concepts like post-Fordism, time-space compression, flexible specialization, the end of Organized Capitalism, and Most recently, globalization and transnationalism "(98). In other words, for ethnographers who sought to explore cultural dynamics located, they found it more difficult to locate work from the perspective of the "world system," and that this perspective had fragmented, blurring the distinction between system and lifeworld "(98) . Therefore, the ethnographer should seek alternative systems to develop their work in the contemporary world.

Within this angle, the ethnographic exercise must take into account this new global landscape and allow the recognition and inclusion of different perspectives of reality from a perspective that includes the multi-vocal and multi-local, accounting practices not only and particular cultural logic, connections and associations between different social realities, but rather try to propose novel explanations about the system / systems in which these practices are inscribed. Hence the renewed interest in the production of social histories, ethnographies microgeographical regional and contributing to increasing local and debate from the grand narratives explanatory of the macro.

In conclusion, as Marcus notes, an ethnographic work in the contemporary world, by the very nature of its subject, can not follow a given methodology. In contrast, the ethnographer needs to develop a strategy ("design of research") that, despite acknowledging macroteoréticos and narrative concepts of "world system" can not be based / supported entirely on them to build the contextual architecture that approaches its subject (Marcus 96).

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