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Purpose – This chapter explores a traditional mode of ethnography referred to as ‘realist ethnography’ as it relates to sport and physical culture (SPC) research.

Design/methodology/approach – The chapter discusses different approaches to ethnography, but principally addresses a realist ethnography I conducted on Ashtanga yoga in Canada.

Findings – I discuss how data evolved from the realist ethnographic method, and outline the manner in which ethnographic research is as a ‘way of life’. The chapter concludes that the realist ethnographic method is not untenable, as some authors suggest, but rather a viable and exciting mode of knowledge production in the SPC field.

Originality/value – The chapter is original work. It makes a case for the retention of realist ethnographies in our methodological lexicon, and illustrates the empirical process of writing culture. It also endeavours to engage students and scholars alike regarding the value of ethnographic methods more broadly.

Stanford contributed significantly to the organizational culture movement that occurred in organization studies from 1970–2000. This chapter traces developments at Stanford and puts the contributions of its researchers and scholars in the context of the many influences that shaped the study of organizational culture during this period. In addition to the historical account, there is speculation about why the culture movement at Stanford more or less ended but might yet be revived, either by those studying institutionalization processes or by those who resist them.

This chapter documents the process of conducting research as an anthropological expert witness to provide evidentiary proof of a well-founded fear of persecution on account of “race” among Chinese Indonesian asylum seekers in the United States. The research employed detailed oral history interviews supplemented by ethnographic information on names, kinship terminologies, and rituals honoring the dead to reconcile the dilemma of verifying cultural identity without essentializing Chinese culture. It also employed the theory of racialization to account for persecution based on “race” according to the 1951 Refugee Convention while recognizing the social science convention of viewing “race” as socially constructed.

Conceptualizations of university governance have varied over time, with some scholars focused on the structure of stakeholder groups such as faculty, staff, and students in relation to how institutions make decisions, others focus on the competing spheres of political influence guiding institutional development, and most recently that higher education has adopted business management structures or academic capitalism. Each of these conceptualizations offered new insights into how universities make decisions and evolve. The interactions between the non-profit aspects of higher education institutions and their effects on the internal governance structures have been underdeveloped. In this chapter, the authors propose an urban governance approach to understanding how actors and their institutions make decisions.

In this chapter, the authors dissect these models and propose a shift in perspective described as academic municipalities. Prior models on university decision-making and its impact on institutional constituents all make certain sacrifices when attempting to conceptualize the complex organizational functions of the university. Birnbaum and Tierney in their arguments do not provide enough value to the structure imposed on higher education institutions by virtue of their non-profit status. The corporate concept does not account for the political ramifications to university functions that reach beyond corporate models. Academic capitalism explains the shift of the university to account for changes in the global marketplace but it does not explain the latent functions of the university, such as contributing to the public good, housing, libraries, public services, and other non-market-based activities. What is needed is an explanation that accounts for both market and political forces at play in the university.

My main point is that the 1920s Chicago School got its scholastic or school-like quality primarily from its notion of what a human being is, from its social psychology, and only secondarily from its sociology. These sociologists developed the novel idea that humans are constituted by symbolic or cultural elements, not biological forces or instincts. They applied Franz Boas's discovery of culture to human nature and the self. In particular, they showed that ethnic groups and their subcultures are not biologically determined or driven by fixed instincts. In the 1910s and 1920s, the Americanization movement held that ethnic groups could be ranked on how intelligent, how criminal, and therefore how fit for democracy they were. This powerful movement, the extreme wing of which was lead by the Northern Ku Klux Klan, advocated different levels of citizenship for different ethnic groups. The Chicago sociologists spear-headed the idea that humans have a universal nature, are all the same ontologically, and therefore all the same morally and legally. In this way, they strengthened the foundations of civil liberties. The Chicago professors advanced their position in a quiet, low-keyed manner, the avoidance of open political controversy being the academic style of the time. Their position was nevertheless quite potent and effective. The actual sociology of the school, also quite important, was largely an expression of the democratic social psychology. In addition, the sociology was dignified and elevated by the moral capital of their theory of human nature.

In 2001, Faroese Viking Metal band Týr entered a Faroese music competition with their song ‘Ormurin Langi’, which was a reinterpretation of a famous Faroese kvæÐi (a form of European ballad believed to derive from the Middle Ages) by the same name. Hearing this piece of medieval Faroese heritage represented through metal music was not something anyone had ever experienced before. This chapter will therefore explore how Faroese Viking metal – through its musical and visual style – interprets Faroese kvæÐi, which are themselves interpretations of a Faroese medieval past. The combination of Faroese traditions and contemporary metal music does have a societal and cultural effect. What, therefore, happens when the local and the global intersect and create something that cannot be considered global, but is however not purely local either, as it is in Faroese Viking Metal? The interpretation of several kvæÐi in Faroese Viking metal does not exactly perpetuate the authentic, but rather it presents them in a new form and ensures their circulation and repetition through a more globalised and popular media and Viking romanticism is therefore caught up with contemporary sociocultural imaginings of Faroese identity.