digital ethnography

Spatial Approaches to Livestreaming: A Methodological Exploration in Digital Ethnography

 Soojin Kim  April 16, 2024

On AfreecaTV, faceless, wandering viewers appear and disappear in a livestream without notice. Many deceptively change their nickname (username) or use multiple nicknames to divide themselves and appear in different livestreams and other internet forums simultaneously. In crowded livestreams with hundreds to tens of thousands of viewers, it is increasingly challenging to discern the individuality of each viewer’s comments as their presence becomes ephemeral, almost like noise, amidst the rapid speed of chats. Given the near impossibility, or perhaps the meaninglessness, of identifying individuals in these online fields, I may opt to leave the quantified scope (e.g., the size and population) of my research fields undefined and just go with the “flow” (hŭrŭm). This is my reflection on the frustrations that I encountered during the initial phases of my fieldwork within AfreecaTV. Between late 2016 and early 2018, I conducted ‘online’ and ‘offline’ ethnographic fieldwork for my master’s thesis on (read more...)

Recipes of Resistance: Global Digital Gastrosolidarity for Palestine

 Ashley Thuthao Keng Dam  March 26, 2024

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From the North in Safad (where my father is from) and Galilee to the South East in Al-Lydd (where my mother is from) and down to Jerusalem and Gaza, the food differs but is united at the same time, through love and history… Palestinian food is found in the home. That is where it all begins. (Joudie Kalla, Palestine on a Plate, 2016) Food is the most precious part of Palestinian heritage. For Palestinian food not to go extinct, the young have to learn from the old. (Aisha Azzam, Aisha’s Story, film forthcoming 2024) Around the world, millions have taken the streets in support of a free and thriving Palestine in the face of active genocide and the continuance of settler colonial violence. Visible on the streets and all over social media feeds, scattered among flags and keffiyehs, are images of the vibrant watermelon. This trinity of nationalist symbols bear a shared honoring of an ancient yet enduring cultural intimacy with Levantine lands. A cursory search about the history of the Palestinian flag’s colors (black, white, red, and green) leads one down many possible origins and mythologies behind the green portion of the flag. These include but are not limited to representing influential Arab dynasties, peace, Islamic faith, as well as a deep love and appreciation for the olive trees which bloom across the landscape. The keffiyeh, a traditional scarf, embodies similar sentiments entangled in its design. Within its iconic weave, visual histories of Palestinian trade pathways, robust fishing culture upon the Mediterranean sea, and once again, the olive trees. Last is the watermelon, which was used as a covert placeholder for the flag during a period of occupation when the display of the flag itself was forbidden. In essence, at the core of these symbols are Palestinian foodways and culture. (read more...)

Belly Versus Bin: How Digital Autoethnography Brought Me Back From the Brink of Disordered Eating

 Madhura Rao  November 14, 2023

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Content and Trigger Warning: This post contains commentary and reflections about disordered eating. In September 2019, I responded to an advertisement by a Dutch university for a PhD student interested in the policy and societal aspects of food waste valorisation. With a strong interest in sustainable food systems and an academic background in food supply chains and regulatory affairs, I seemed to fit the bill. I had not studied food waste before, but I felt a strong moral connection to the subject and the idea of investigating ways to better utilise food waste as a resource appealed to me. Following a successful interview, I was appointed to work on the project for a period of four years. In the months that followed, I dove head-first into literature on food waste. I learned that one third of all food produced on the planet ends up as waste while one in three people (read more...)

Screenshots of the Field: Viral Loads and the Contagious Potentials of Digital Ethnography

 Tankut Atuk  March 30, 2021

Metnin Türkçesine buradan erişebilirsiniz.

Over the course of the past six months, I have been actively doing fieldwork on HIV care in Turkey on Zoom. Believe it or not, for an anxious person like myself, who to this date did not approach or talk to anyone in the field without being completely soaked in sweat, I have actually been enjoying doing research online. I recognize the “anxieties, challenges, concerns, dilemmas, doubts, problems, tensions, and troubles” that arise from digital fieldwork, particularly given that the quality of being virtual does not guarantee exemption from gendered, ableist, and racialized violence. However, these issues do not exhaust the methodological possibilities and relational potentials of online research, which I address in this blog post. (read more...)

Hetero-Comfortable Avatars

 Noel Brett  August 27, 2019

Content warning from author: This post will have instances of sexism, transphobia, and sexual violence. I noticed a masculine voice near me say: “wow Wow WOW!” I turned my body to see a couple of masculine avatars looking at me, or rather looking at my breasts. I said nothing, afraid I might be “found out” — that my voice wouldn’t quite match what the body of my avatar “should” have. As my avatar stood there, blinking in silence, one of the masculine avatars got closer and began to rub my body, taking particular interest in my breasts. I looked down and shared eye contact with him, and he said “Don’t worry. It’s ok, it’s VRChat. This is what happens. You won’t really feel anything anyway.” The others did the same. (read more...)

What Can Twitter Do to/for the Field?

 Ethnography Studio  November 24, 2015

By Andrea Ballestero, Baird Campbell, and Eliot Storer* Between June 15 and 22, 2015, a group of anthropologists and graduate students convened by the Ethnography Studio linked our fieldsites via Twitter. The experiment, entitled “Ethnography Studio in the Field: #ESIFRice,” was designed to open conversations about how being in the “field” might shape the ways in which we conceptualize our problems of inquiry. How are the problems that mobilize us imagined once we are “in situ”? So we set up a structure for a parallel co-inhabitation of different sites. Each participant tweeted from her own location and with her own research interests in mind. The idea was not to establish a single multisited space or a joint research project but to keep the separation between sites alive, while linking them as an attempt to think together. If there was any purpose to the experiment, we could say that it was to craft an experimental system (Rheinberger 1997), that is, to set up a “system of manipulation designed to give unknown answers to questions the experimenters themselves are not yet able clearly to ask” (28). The experiment was related tangentially to ongoing conversations in anthropology about the uses of social media in fieldwork (Juris 2012; Horst 2015; Kraemer 2015; Sanjek and Tratner 2015), or what Kozinets has called “netnography” (2009). Yet, the purpose was not to explicitly discuss social media, but to create a space of structured play where we could see what Twitter might do to shape our analytic fields in real time. And so it was that a group of us, in different stages of our training, enmeshed in different geographic sites, and from different professional locations, got together to think about the field. The experiment generated a set of familiar and unfamiliar impressions. This post is an initial reflection on the effects of the experiment, not a report on results. The Ethnography Studio wrote up #ESIFRice! Field / Experiments http://t.co/083FJktbeV cc @aballes2 @ethosITU @BairdCampbell #fieldwork #yes — Rachel Douglas-Jones (@kaisirlin) September 22, 2015 (read more...)

Platypus

Tag: digital ethnography