By David Francis
This booklet bargains a brand new and rigorous method of observational sociology that's grounded in ethnomethodology and dialog research. during the authors motivate the reader to discover the social international initially hand, starting with the rapid relations context after which relocating out into the general public realm and organizational lifestyles. Examples of observational research are given just about subject components corresponding to family members existence, schooling, medication, crime and deviance, and the reader is proven how you can behavior their very own inquiries, utilizing equipment and fabrics which are without problems and in most cases to be had. Drawing on either unique fabric and released experiences, Francis and Hester show how observational sociology will be conducted with an awareness to element regularly ignored via extra conventional ethonographic techniques.
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Additional info for An Invitation to Ethnomethodology: Language, Society and Interaction
Characteristically, ethnographic studies present the reader with typifications and summaries of observed activities, with a view to identifying patterns and regularities in those activities. Thus whilst observation is emphasized as a research technique, such ethnographies fail to make the detail of reported observations available to the reader, with the consequence that, while general characterizations are given of this or that activity, relationship, or cultural event, there was no way that the original detail on which such observations were based can be examined.
J. Heritage (1984) Garfinkel and Ethnomethodology. Cambridge: Polity Press. H. Sacks (1992) Lectures in Conversation, Vols. 1 and 2. Oxford: Basil Blackwell. Note 1 However, we note that for some these strengths of the ethnographic tradition were also a source of weakness. The concern with the strange and often deviant distracted attention from the more mundane features of the ways of life studied. qxd 7/27/2006 34 6:03 PM Page 34 An Invitation to Ethnomethodology the Chicago tradition could be accused of neglecting what was ordinary, mundane and familiar.
Following on from what we indicated in Chapter 1, the method of self-reflective analysis involves three main steps. First, focus on some action or experience as a candidate phenomenon for self-reflective investigation. Second, find a way to turn the (often) fleeting and ephemeral experience or action into something that can be systematically examined – by, for example, writing down or otherwise recording one’s feelings or activity. Third, attempt to account for the production of the recorded feelings or actions in terms of the methods involved in their production.