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This paper aims to deal with the social ontology of ethnos with regard to the problem of “neutralization” of consciousness and the method of intuition.

This paper relies on the observation that the epoch we live in has originated the ontology of ethnos as a “cracked subject” connected with the dissolution of “self”.

The results show that the ontology of ethnos by itself as the synthesis of natural, social and universal forces is undergoing the asymmetric synthesis of sensual individuation and the act of thinking. However, thinking as some “fold” of the existence correlates with the extended understanding of subjectivity as the dissolution of the historical consciousness.

This paper proposes that the new ontology of ethnos is eventually connected with the “flickering” subject, with the “flickering” of the historical thinking and with the “masks” of the historical subject itself.

To begin, therefore by establishing certain parameters to both delimit and evoke the discussion, one might first note before side-stepping the well-recognised ethical issues that announce themselves within these early ethnological texts (see for instance Hsu, 1979). The ‘pith-helmet’ terminology and exoticised intentionality, borne with such unselfconscious assurance, can in fact serve to effect complacency on the part of the contemporary ethnographer – were they to believe that one could completely escape such tendencies. In fact, Western thought has always displayed just these acquisitive geometries in its surveying, arraying and apprehending of the world.¹ Obviously, therefore, this is not to criticise in a naive or petulant manner a fundamental comportment of the Western intellectual tradition, which clearly structures this and every enquiry couched within its terrain. Nor is it to suggest that certain keywords (‘colonialism’ for example) might somehow name this tendency without repeating its form, or that earnest mantras concerning ‘emancipation’ or ‘respect for alterity’ immediately authorise its continuation. For one to deal responsibly with the ensuing philosophical and ethical motifs would require a measured and careful analysis beyond the remit of the present discussion. Nonetheless, the basic geometry of this disposition is assumed for ethnography in the analysis that follows. Ethnography, that is to say, is actively oriented towards an object, here referred to variously as ‘lived experience’ or ethnos, and is always to some measure engaged in the apprehension and transmission of that object.

This chapter explores institution as a religious phenomenon. Institutional logics are organized around relatively stable congeries of objects, subjects, and practices. Institutional substances, the most general object of an institutional field, are immanent in the practices that organize an institutional field, values never exhausted by those practices, and practices premised on a practical belief in that substance. Like religion, an institution's practices are ontologically rational, that is, tied to a substance indexed by the conjunction of a practice and a name. Institutional substances are not loosely coupled, ceremonial, legitimating exteriors, but unquestioned, constitutive interiors, the sacred core of each field, unobservable, but socially real.

How might deeply embodied student experiences and nonhuman agency change the way we think about learning theory? Pushing the conceptual boundaries of practice-based learning and communities of practice, this chapter draws on student experiential fieldwork ‘on Country’ with Indigenous people in the Northern Territory (NT), Australia, to explore the peculiar silence when it comes to more-than-human ¹ features of situated learning models. As students engage with, and learn from, Indigenous epistemologies and ontologies, they become open to the ways their learning is co-produced in and with place. The chapter builds a case for an inclusive conceptualisation of communities of practice, one that takes seriously the material performativity of nonhuman actors – rock art, animals, plants and emotions in the ‘situatedness’ of socio-cultural contexts. As a co-participant in the students’ community of practice, the more-than-human forms part of the process of identity formation and actively helps students learn. To shed light on the student experiences we employ Leximancer, a software tool that provides visual representations of the qualitative data drawn from focus groups with students and field diaries.

This chapter explored how authenticity and objectivity in autoethnography research are viewed from a new materialist perspective. The study is framed within Barad’s (2007) concept of agential realism, which reconceptualizes how objects are examined, and knowledge created in scientific activities. The findings showed that in terms of authenticity, new materialism suggests a non-representationalist voice, which argues against the need to exactly mirror pre-existing phenomena in some metaphysical world through language in traditional research paradigms. This means the researchers must give up the authority of their narrative voice as a privileged source of knowledge with a valued property of authenticity. The study suggests performative voice as an alternative. The performative narrator is concerned not with identifying who researchers are, and how they are similar or different from the Other, but how their experiences constrain what they know and how they represent participants or themselves in their worlds. Writing autoethnographies now is less a way of telling than a way of knowing in being. An agential-realist account of objectivity posits that “distance is not a prerequisite for objectivity, and even the notion of proximity takes separation too literally” (Barad, 2007, p. 359). So objectivity does not mean to be removed or distanced from what we, as individual subjects of cognition, are observing. Objectivity, instead, is embodied through specific material practices enacted between the subject and the object. This entails that “objectivity is about accountability and responsibility to what is real” (Barad, 2007, p. 91). This understanding of objectivity engenders a reconfiguring of data as diffractive phenomena and reliability as axiological intra-actions in what I now call an auto-ethico-ethnography.

The purpose of this paper is to provide a literature review of investigations into the specific disability of deafness in the field of sociology and other closely related fields.

After a pilot search using databases appropriate to social science research, we developed key search terms and, using an inductive approach, we identified major themes in the literature.

Our review shows that deafness has been investigated for a long time in sociology and other related fields, that there is a wide range of themes in scholarly work on the experiences of deaf communities and deaf people, and that conceptualizations of deafness and d/Deaf communities have changed over time. We organize this paper around six major themes we identified, and a few highlighted pieces of scholarship illustrate these themes along the way. We particularly focus on scholarship from the late 1960s through the early 1990s as emblematic of seismic shifts in studying deafness, although we do highlight little known nineteenth century work as well.

This paper captures the legacy of this past scholarship and reveals that deafness is a rich site of inquiry that can contribute to the field of sociology. It is also a valuable resource for any future sociological research into deafness, deaf people, and deaf communities. We conclude with a discussion of our findings, commentary on the extent to which previous scholarship on the sociology of deafness has or has not figured into current scholarship and suggestions for future research.