Take ing steps.
I’ve almost hit my 169 follower mark |D so to celebrate, I’m giving away TWO marimos. NOT ONE. TWO. TWO FUCKIN MOSS BALLS OF CUTE FOR YOUR VERY OWN. :3c
Aren’t they cute? I’m obsessed with them.
-You don’t have to be following me, but that’d be pretty tight \m/
-Like/reblog as many times as you want idc man go fuckin nuts.
-BE OKAY WITH GIVING ME YOUR ADDRESS!!!
-YES, I ship internationally. HUZZAH.
-Take care of the marimo if you win!
Giveaway will end on Wednesday, February 20th at 6pm CST.
Going to start making at least one picture a day, I will make myself improve through consistent practice!
20 minute sketch with a cool palette
there’s a special place in hell for people that tell you to calm down when you’re already calm during an argument
“The kindly ethnographer” – Most ethnographers present themselves as being more sympathetic than they actually are, which aids in the research process, but is also deceptive. The identity that we present to subjects is different from who we are in other circumstances.
“The friendly ethnographer” – Ethnographers operate under the assumption that they should not dislike anyone. In actuality, when hated individuals are found within research, ethnographers often crop them out of the findings.
“The honest ethnographer” – If research participants know the research goals, their responses will likely be skewed. Therefore, ethnographers often conceal what they know in order to increase the likelihood of acceptance.
“The Precise Ethnographer” – Ethnographers often create the illusion that field notes are data and reflect what “really” happened. They engage in the opposite of plagiarism, giving credit to those undeserving by not using precise words but rather loose interpretations and paraphrasing. Researchers take near-fictions and turn them into claims of fact. The closest ethnographers can ever really get to reality is an approximate truth.
“The Observant Ethnographer” – Readers of ethnography are often led to assume the report of a scene is complete – that little of importance was missed. In reality, an ethnographer will always miss some aspect because they are not omniscient. Everything is open to multiple interpretations and misunderstandings. The ability of the ethnographer to take notes and observe varies, and therefore, what is depicted in ethnography is not the whole picture.
“The Unobtrusive Ethnographer” – As a “participant” in the scene, the researcher will always have an effect on the communication that occurs within the research site. The degree to which one is an “active member” affects the extent to which sympathetic understanding is possible.
The ethnographic self
The following appellations are commonly misconceived conceptions of ethnographers:
“The Candid Ethnographer” – Where the researcher situates themselves within the ethnography is ethically problematic. There is an illusion that everything reported has actually happened because the researcher has been directly exposed to it.
“The Chaste Ethnographer” – When ethnographers participate within the field, they invariably develop relationships with research subjects/participants. These relationships are sometimes not accounted for within the reporting of the ethnography despite the fact that they seemingly would influence the research findings.
“The Fair Ethnographer” – Fine claims that objectivity is an illusion and that everything in ethnography is known from a perspective. Therefore, it is unethical for a researcher to report fairness in their findings.
“The Literary Ethnographer” – Representation is a balancing act of determining what to “show” through poetic/prosaic language and style versus what to “tell” via straightforward, ‘factual’ reporting. The idiosyncratic skill of the ethnographer influences the face-value of the research.
The groups should combine symbolic meanings with patterns of interaction.
Observe the world from the point of view of the subject, while maintaining the distinction between everyday and scientific perceptions of reality.
Link the group’s symbols and their meanings with the social relationships.
Record all behaviour.
Methodology should highlight phases of process, change and stability.
The act should be a type of symbolic interactionism.
Use concepts that would avoid casual explanations.