Themes / Call for Papers
With the 2016 theme—Ethnographic Imaginings: Place, Space, and Time—calls for contributors to explore ethnographies as located contextually within meaningful sites and temporal moments. The spaces, places and times we can imagine include explorations of rurality and urbanity, wild and tamed, critical and creative, sensual and cognitive, and contemporary and historical—and all ranges of creative impulse. All manner of ethnographies are welcomed, and the conference theme merely acts as a guide for possibilities. We invite contributors to experiment with traditional ethnography, as well as new methodologies and with new presentational formats such as dramatic, performance, poetic, visual, aromatic, tactile, video, auto-, fictional, and experimental forms of ethnography.
We encourage presentations in te Reo and English - and also offer three non-English sessions (pre-conference day) where academic papers will be delivered in South African languages (Afrikaans, isiXhosa, Zulu, other), Spanish and Portuguese. All presenters of non-English sessions will also have the opportunity to share their research in English - and all presenters participating in the 'pre-conference' day must be registered for the full conference itself.
The 2016 conference theme, Ethnographic Imaginings: Place, Space, and Time, calls for papers, session proposals, roundtable discussions, creative performances and presentations bearing upon the constructs of place, space and time. It is difficult to create a CFP that is both definitive and evocative, especially for such wide-ranging, affect-laden constructs as space, place, and time. Yet, we encourage outside-of-the-frame readings and experimental conceptualizations as a characteristic of what CEAD has come to "mean." The conference theme simply acts as a guide, a "space" to be filled with the temporal (16-18 November 2016) and the place (Cape Town, South Africa).
While space can be seen as an "as-yet," a hoped-for, a possibility—and has been characterized by its modifiers (e.g., "sexy space" (Prickett, 2011); "counterpublic space, gay safe space, free market safe space, space is an organ of God" (Hodkinson, 2015, p. 147); "mathematical, physical, socioeconomic, behavioral, experiential" (Couclelis, 1992, p. 216)—it is a "third" space, ". . . where initial divisions, tensions, and boundaries become emplaced in nascent theories of space" (Hodkinson, 2015, p. 149). Place becomes, within this westernized binary system of place and space, a space where, paraphrasing Hodkinson (and of course Derrida), the arrivant arrives. "Place for us is socially constructed and operating, including interaction between people and groups, institutionalized land uses, political and economic decisions, and the language of representation" (Saar & Palang, 2009, p. 7). Time, that actuary which moves forward, acts to both "lock in" meaning, context and place, and to temper/modulate/wobble it, through such human acts as nostalgia, memory, power, and positioning. Make it what you will: place, space, and time are ever present in our ethnographic acts and positionings. Both implicit and explicit, they allow us to both magnify and telescope our ethnographic gazes.
We look forward to fascinating and innovative ethnographic work on space, place and time—all in the context of Cape Town, South Africa as a cosmopolitan, historical, colonialist, intellectual community of Indigenous and non-Indigenous scholars coming together for lively, provocative, safe, and stimulating discussions! As we move from Aotearoa (te reo Māori) to uMzantsi Afrika (Xhosa), we note - without essentialising them - some of the sensibilities common to Indigenous groups from each "place." These world-views embrace the collective, the empathetic, reciprocity of respect, cooperation; in short, Kaupapa Māori and Ubuntu (cf., Smith, 1999; Murithi, 2006). We embrace the opportunity to respectfully learn about others in our 21st Century world, during CEAD 2016.
Many submissions to CEAD 2016 will contribute to the key theme ‘Ethnographic Imaginings: Place, Space and Time' and/or one of four STREAMS for the ethnography conference and hui. This does not preclude delegates submitting papers outside of the key theme—but we do ask that you locate your work within one of the four streams.
Emerging Methods: Traditional, Experimental, Transgressive forms
As scholars are asking new questions, pushing new boundaries, and discovering new ways of being, they are changing the way ethnography and ethnographic methodologies answer such questions. Emerging methods reflect the changing objects of study, but also reflect cutting-edge struggles with finding the right tools for thequestions we ask. While emerging methods implies that new is somehow better, we must recognize that so-called traditional methods are often re-formed for contemporary issues; that experimental methods may uncover and examine the novelties within and for new social media, communication, and interactions; and that transgressive methods may push beyond the boundaries, expanding—sometimes dramatically—how we apprehend the world. The stream of Emerging Methods provides an arena for rich discourse and thoughts about specific methods, methodologies, and framings of contemporary issues.
Praxis and Advocacy: Doing Ethnography on the Ground
Bringing ethnographic insights to real people is a critical facet of what contemporary ethnographers do: no longer is it sufficient to merely classify and describe. Issues in this stream include identification of who research participants are, the nature of the ‘researcher’/’researched’ relationship(s), how participants’ lives (and all involved in the research process) may be affected.
What contemporary and future practices might ethnographers utilise to broaden the scope of working with real people, providing praxis-oriented research, and advocating for 21st century groups and their practices? How might applied projects work to advance the day-to-day practices of everyday people? How might ethnographers work to benefit groups and individuals with whom we interact? The Praxis and Advocacy stream reflects a very practical, action-oriented kind of ethnography, one that isinvolved, engaged, and advocating for a multitude of groups and individuals.
Social Justice and Transformation: Theoretical Ethnographic Visions
In troubling neo-liberal times, when governments’ role in ensuring justice for their citizens is seen as inhibitory to “free market” rhetorics and growth, ethnography gives voice to the disadvantaged, and offers the possibilities ofempathic care for others, of understanding, of raising people up through kindness and equity. Why does contemporary ethnography matter? Contemporary ethnography provides a framework for visionaries who hope, encourages sustainable practices, and dreams of individual-organisational structures that empower rather than reduce. In this stream, issues of Who 'owns' ethnography? How do ethics, institutional review boards, and moral and ethical considerations work to create more just societies? What constitutes a ‘just society’?
Indigenous Voices: Communicating Peoples
Indigenous voices is a stream that reflects a multitude of ways of thinking, communicating, representing with others. While the term "indigenous voices" has been seen (by western social science) as one-dimensional in the past, clearly, like everything else in contemporary ethnography and the world at large, there is no one way of voicing indigeneity in the contemporary world. Further, since its inception as an organization based in Aotearoa/New Zealand, the Association for the Contemporary Ethnography Across the Disciplines hui (or conference) has advocated for a Kaupapa Māori philosophy—one where "research. . . should set out to make a positive difference for the researched" (Smith, 1999, p. 191). Similarly—but not identically—Ubuntu philosophy stresses "that society must be run for the sake of all, requiring co-operation as well as sharing and charity (Broodryk, 2006)" (Muwanga-Zake, 2009, p. 417). Indigenous voices—in contrast with western models—tend to stress the collective, the communal, in cooperation: "Ubuntu defines the individual in terms of relationships with others" (ibid.)
The community of CEAD has installed this stream in an effort to co-learn from oral and written traditions whose voices have long been repressed by violence in colonialist agendas. We, in the spirit of cooperative exploration, want to listen to voices that have long been silenced, to support in their recuperation, and to learn from the ways of people who have existed, quite often in harmony, on the planet for so many millennia. We envision conversations about indigenous research methods; colonialist, imperialist, and indigenous worldviews and standpoints; power and control and accessibility; views of the sacred and secular, in place, space, and time; what voice itself means, how it may be enacted, who is "listening" and who is "telling." We see the stream of Indigenous Voices: Communicating Peoples as a third space for lively discussion, and sharing of perceptions, intentions, processes, and products.
Couclelis, Helen. 1992. Location, place, region, and space. In Ronald F. Abler, Melvin G. Marcus, & Judy M. Olson (Eds.), Geography's Inner Worlds: Pervasive Themes in American Geography (pp. 215-233). New Brunswick, NJ: Rutgers University Press.
Hodkinson, Alan. 2015 "Safe spaces" in education: Ghettoes of marginalisation and dominance or places of equality and social justice? International Review of Qualitative Research 8(2): 145-165.
Murithi, Timothy. 2006. Practical peacemaking wisdom from Africa: Reflections on Ubuntu. The Journal of Pan African Studies 1(4): 25-34.
Prickett, David James. 2011. ‘We will show you Berlin’: Space, leisure, flânerie and sexuality, Leisure Studies 30(2): 157-177. DOI: 10.1080/02614367. 2010.523836
Saar, Maarja, & Palang, Hannes. 2009. The dimensions of place meanings. Living Reviews in Landscape Research 3 cited 19 August 2015, http://www.livingreviews.org/lrlr-2009-3
Smith, Linda Tuhiwai. 1999. Decolonizing methodologies: Research and Indigenous peoples. London: Zed Books.
Length of Sessions
Concurrent presentations will be 20 minutes with an additional 10 minutes for Q&A discussion, and streamed in 90 minute blocks. Creative research presentations can be up to a maximum of 60 minutes.
Audio Visual Equipment, Studio & Performance Spaces
Each class room will have internet connection, a data show projector, projection screen, and a whiteboard with markers.
Please note: creative performances within the CEAD conference are primarily meant for academic purposes and audiences. Artistic performance standards may or may not be possible in this venue.
The conference will NOT provide:
Please note that if your abstract is conditionally accepted a registration fee will apply. We encourage presenters to register at early bird rates which will be available between 23-Feb-2016 to 16-June-2016. See the website for more details. www.cead.org.nz
Please note that we are open to considering other session formats but it is essential that you explain them clearly in your submission form.
Oral presentations of 20 minutes (with additional ten minutes Q&A for a total of 30 minutes per presentation) will be scheduled in sessions of three presenters exploring related issues.
Creative research outputs might include ethnographic presentations of music, literary arts, visual arts and crafts, theatre and dance, film, television and multimedia design. In the case of creative research outputs, the abstracts should explain or document the research output and the process of critical enquiry that has led to that output. Where needed, exhibition and/or performance space will be provided (within reason) for creative research. These sessions can range from 20 minutes (+10 minutes Q&A) to a maximum of 60 minutes (includes Q&A). Alternatively, creative outputs may be installed for the duration of the conference in public spaces; e.g. an art installation. NB: For creative outputs we will need your specific physical space and logistical requirements in as much detail as possible.
Roundtable/Panel (roundtables of 3 - 6 presenters)
Roundtables or panel presentations are facilitated discussions among colleagues with a common interest. They provide a valuable forum to network and reflect upon important topics in an (in)formal setting. Roundtable organisers need to submit the names of roundtable participants (including contact details), propose an abstract for the session, and, if appropriate, provide abstracts for each roundtable session participant. These sessions can be 30, 60, or 90 minutes.PRE-SET THEMATIC SESSIONSDelegates may submit acomplete session (up to three papers in a 90-minute block), with individual authors’ names and affiliations, contact details, titles of papers, and title of thematic session). These sessions are essentially the same as oral research sessions, but are generally focused on a set thematic, problem, discussion point, or set of “takes” on subjects within the conference theme and/or streams.
Pre-set Thematic Sessions
Delegates may submit a complete session (up to three papers in a 90-minute block), with individual authors’ names and affiliations, contact details, titles of papers, and title of thematic session). These sessions are essentially the same as oral research sessions, but are generally focused on a set thematic, problem, discussion point, or set of “takes” on subjects within the conference theme and/or streams.