Being, doing and knowing in the field: reflections on ethnographic practice in the Arab region

Kanafani, Samar; Sawaf, Zina

doi:10.1080/20581831.2017.1322173

Cited by 14 publications

(11 citation statements)

References 21 publications

(8 reference statements)

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“…Cette asymétrie à géométrie variable devait forcément à mon positionnement et à mon statut de blanche occidentale féministe ethnocentrée, « biais » autrement contournés si j'avais été une femme arabe sur le terrain (Kanafani & Sawaf, 2017).…”

Section: Resultsunclassified

“…20) des outsiders et insiders. En recourant à cette partition, il ne s'agit pourtant pas d'essentialiser ces frontières et d'homogénéiser une culture par rapport à une autre, mais de reconnaître la légitimité de cette distinction du point de vue des populations, des « acteurs sociaux » (Kanafani & Sawaf, 2017;Müller, 2015). Cette distinction semble bien épistémologiquement fondée (Müller, 2015).…”

Section: Exotiser L'objet : Un Travers De L'outsiderunclassified

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Récit d’une ethnographe féministe occidentale à Riyad. L’arroseuse arrosée

Bourdeloie¹

2020

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Ce travail est le récit d'une ethnographie à Riyad, en Arabie saoudite, société ceinte de puissantes normes de genre, religieuses et sociales. À la suite d'une enquête sur les usages du smartphone par les Saoudiennes, il vise à interroger mon positionnement et mes caractéristiques (sociales et biologiques) en terrain sensible et à comprendre comment ils ont pu affecter mon ethnographie. Sur ce terrain, mon type blanc occidental, mon positionnement épistémologique féministe, mes traits biologiques ou identitaires tels que mon âge, sexe ou genre m'ont en effet désignée comme une outsider. Cette « assignation », qui a tantôt constitué un privilège, tantôt un inconfort épistémique, a produit des relations d'enquête à géométrie variable. Si elle m'a permis de jouir de confidences spécifiques, les rapports de pouvoir constitutifs de l'enquête ont quant à eux joué contre l'observatrice occidentale féministe que j'étais. Piégée par mon occidentalisme hégémonique, faisant de mon terrain un objet exotique, j'ai péché par naïveté, sinon par ethnocentrisme, en particulier par réductionnisme scientifique. Mots clés ENQUÊTE, ARABIE SAOUDITE, GENRE, RAPPORT SOCIAL, ALTÉRITÉ

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Section: Resultsunclassified

Section: Exotiser L'objet : Un Travers De L'outsiderunclassified

Récit d’une ethnographe féministe occidentale à Riyad. L’arroseuse arrosée

Bourdeloie¹

2020

Recherches qualitatives

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“…The interaction between the methodology and knowledge of the field, and the critical reflexivity of the ethnographer on his/her method and field conditions reveals the particular methodological strategies deployed in order to cope with impasses or uncertainties, and thus unblocks particular forms of knowledge from the spatial, material, discursive/rhetorical, and emotional registers of the explored field. Therefore, the purpose of this analysis is to join the ongoing discussion on the challenges of knowledge production in Arab countries, using ethnography as both a practical, descriptive, and ultimately theoretical enterprise, as well as a mode of analytic attention (Abu-Lughod, 1989;Kanafani and Sawaf, 2017;Nader, 2011, Dresch, 2000.…”

Section: Data Collection: Ethnography As a Decolonial Epistemic Positionmentioning

confidence: 99%

Decolonizing Arab organizational Knowledge: “Fahlawa” as a Research Practice

Yousfi

2021

Organization

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This article draws attention to how management scholars “the outsiders within” who are structurally positioned within the academies of dominant powers might negotiate the complexities of producing a locally rooted and meaningful knowledge, emancipated from the U.S. hegemony while carrying organization studies in Arab countries. Drawing upon my different ethnographic journeys as a researcher, brought up in an Arab country with a Francophone intellectual mindset and studying Arab management practices, I will discuss both the potential for and the difficulties of critical engagement with a decolonizing management research agenda. Then, and building on critical border thinking tradition, I will propose the Egyptian term “Fahlawa” as a metaphor for better describing the challenges of a decolonizing research practice that privileges contestation and perpetual bricolage over formal and universal design. Finally, I will conclude by highlighting the potential of “Fahlawa” as a survival/resistance practice to theorize what is unthought and invisible in management literature and to build situated knowledge less organized by U.S. domination.

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“…28 They 'listen to the unsaid' 29 in the everyday and produce 'sincere and reliable knowledge'. 30 The feminist approach accounts for embodied knowledge: how we make sense of the world based on our own experiences in it. 31 While experience is universal in the sense that we all experience everyday social reality, it is also personal in that it cannot be generalised or categorised by an external actor.…”

Section: Feminist Epistemology and The Analysis Of Violent Conflict: mentioning

confidence: 99%

From expert to experiential knowledge: exploring the inclusion of local experiences in understanding violence in conflict

Julian¹,

Guevara²,

Redhead³

2021

Feminist Interventions in Critical Peace and Conflict Studies

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Critical peace and conflict scholars argue that to understand fully conflict dynamics and possibilities for peace research should incorporate 'the local'. Yet this important conceptual shift is bound by western concepts, while empirical explorations of 'the local' privilege outside experts over mechanisms for inclusion. This article explores how an epistemology drawing on feminist approaches to conflict analysis can help to redirect the focus from expert to experiential knowledge, thereby also demonstrating the limits of expert knowledge production on 'the local'. In order to illustrate our arguments and suggest concrete methods of putting them into research practice, we draw on experiences of the 'Raising Silent Voices' project in Myanmar, which relied on feminist and artsbased methods to explore the experiential knowledge of ordinary people living amidst violent conflict in Rakhine and Kachin states.

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Being, doing and knowing in the field: reflections on ethnographic practice in the Arab region

Cited by 14 publications

References 21 publications

Récit d’une ethnographe féministe occidentale à Riyad. L’arroseuse arrosée

Récit d’une ethnographe féministe occidentale à Riyad. L’arroseuse arrosée

Decolonizing Arab organizational Knowledge: “Fahlawa” as a Research Practice

From expert to experiential knowledge: exploring the inclusion of local experiences in understanding violence in conflict

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