Difference between revisions of "Mostowlansky2015"
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|BibType=ARTICLE | |BibType=ARTICLE | ||
|Author(s)=Till Mostowlansky | |Author(s)=Till Mostowlansky | ||
− | |Title= | + | |Title=“The very act of cutting”: ethnomethodology, interaction and the emic–etic debate |
− | |Tag(s)=EMCA; Epistemology; Ethnomethodology; Garfinkel; | + | |Tag(s)=EMCA; Epistemology; Ethnomethodology; Garfinkel; |
|Key=Mostowlansky2015 | |Key=Mostowlansky2015 | ||
|Year=2015 | |Year=2015 | ||
+ | |Language=English | ||
|Journal=Method & Theory in the Study of Religion | |Journal=Method & Theory in the Study of Religion | ||
+ | |Volume=28 | ||
+ | |Number=4-5 | ||
+ | |Pages=400–420 | ||
|URL=http://booksandjournals.brillonline.com/content/journals/10.1163/15700682-12341366 | |URL=http://booksandjournals.brillonline.com/content/journals/10.1163/15700682-12341366 | ||
|DOI=10.1163/15700682-12341366 | |DOI=10.1163/15700682-12341366 | ||
− | |||
|Abstract=In the course of the emic–etic debate in the scientific study of religion\s, two complexes—insider–outsider and emic–etic—have increasingly become entangled. Taken against this backdrop, this article argues that ethnomethodology provides a methodological and epistemological outlook on these two complexes that can support efforts to disentangle them. Based on the discussion of ethnomethodological studies, I trace this outlook back to ethnomethodology’s focus on observable social interaction as dynamic, situational, and directed toward the public. This focus rejects the preoccupation with what is going on “inside people’s heads,” and thus underlines the methodological and epistemological redundancy of the insider–outsider distinction. Finally, I maintain that ethnomethodology and the majority of strands within the scientific study of religion\s are jointly rooted in an emic standpoint that concentrates on the study of specific contexts and interactions, and seeks to avoid generalized a prioriclassifications. | |Abstract=In the course of the emic–etic debate in the scientific study of religion\s, two complexes—insider–outsider and emic–etic—have increasingly become entangled. Taken against this backdrop, this article argues that ethnomethodology provides a methodological and epistemological outlook on these two complexes that can support efforts to disentangle them. Based on the discussion of ethnomethodological studies, I trace this outlook back to ethnomethodology’s focus on observable social interaction as dynamic, situational, and directed toward the public. This focus rejects the preoccupation with what is going on “inside people’s heads,” and thus underlines the methodological and epistemological redundancy of the insider–outsider distinction. Finally, I maintain that ethnomethodology and the majority of strands within the scientific study of religion\s are jointly rooted in an emic standpoint that concentrates on the study of specific contexts and interactions, and seeks to avoid generalized a prioriclassifications. | ||
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Latest revision as of 04:36, 15 December 2019
Mostowlansky2015 | |
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BibType | ARTICLE |
Key | Mostowlansky2015 |
Author(s) | Till Mostowlansky |
Title | “The very act of cutting”: ethnomethodology, interaction and the emic–etic debate |
Editor(s) | |
Tag(s) | EMCA, Epistemology, Ethnomethodology, Garfinkel |
Publisher | |
Year | 2015 |
Language | English |
City | |
Month | |
Journal | Method & Theory in the Study of Religion |
Volume | 28 |
Number | 4-5 |
Pages | 400–420 |
URL | Link |
DOI | 10.1163/15700682-12341366 |
ISBN | |
Organization | |
Institution | |
School | |
Type | |
Edition | |
Series | |
Howpublished | |
Book title | |
Chapter |
Abstract
In the course of the emic–etic debate in the scientific study of religion\s, two complexes—insider–outsider and emic–etic—have increasingly become entangled. Taken against this backdrop, this article argues that ethnomethodology provides a methodological and epistemological outlook on these two complexes that can support efforts to disentangle them. Based on the discussion of ethnomethodological studies, I trace this outlook back to ethnomethodology’s focus on observable social interaction as dynamic, situational, and directed toward the public. This focus rejects the preoccupation with what is going on “inside people’s heads,” and thus underlines the methodological and epistemological redundancy of the insider–outsider distinction. Finally, I maintain that ethnomethodology and the majority of strands within the scientific study of religion\s are jointly rooted in an emic standpoint that concentrates on the study of specific contexts and interactions, and seeks to avoid generalized a prioriclassifications.
Notes