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In advancing the academic discourse around the theory of field, place and space in ethnographic research, this paper proposes a carnal sociological reading of the meaning and form of the Lindsay Leg Clubs – third-sector community leg care centres for older adults with leg problems – as a therapeutic space-construct.

The paper draws on non-formulaic, polymorphic ethnographic research in the UK Lindsay Leg Clubs conducted through multiple on-site and extramural engagements with the Leg Club community between 2019 and 2023 and an interview with the Leg Club founder and president, Professor Ellie Lindsay OBE. Wacquant's (2015) reflexive, enactive ethnographic approach is applied to develop an intellectual and carnal know-how of Leg Clubs as therapeutic space-constructs.

The researcher's “flesh and blood” experience of the Leg Clubs reveals the importance of cognitive and embodied appreciation of sounds, smells, sights, movements, the structures of wound stigma, centre-stage physical bodies of members and the volunteers, the material arrangement of the place and the researcher's own visceral and intellectual, biographical relation to the fieldwork to understand the therapeutic form and meaning of Leg Club spaces.

Applying the carnal sociology approach to reveal the therapeutic form and meaning of the Leg Club spaces makes concrete the abstract distinctions between field, place and space in ethnographic research, hence advancing the discourse around the theory of field in ethnography. A carnal sociological reading of the Leg Club spaces has implications for an embodied understanding of broader community care spaces.

The authors introduce a recurrent section for the Journal of Organizational Ethnography which scrutinizes the various manifestations and roles of failure in ethnographic research.

The authors peruse a wide body of literature which tackles the role of failure in ethnographic research and draw on the experiences to argue for a more sustained and in-depth conversation on the topic.

“Failure” regularly occurs in ethnographic research, yet remains under-examined. Increased discussion on the topic will enrich debates on methodology and fieldwork in particular.

While various scholars have commented on the role of “failure” in ethnographic research, an in-depth and sustained examination of the topic is lacking.