Towards a codification of practical knowledge

International audienceAs practical knowledge seems to have a central place in organisational issues, we focus on possibilities to study and formalize it. From an unusual theoretical perspective, we view practical knowledge as embodied knowing which only is only manifest through action in a particular situation. Although this knowledge is largely implicit, we try to make what is 'articulable' explicit. After highlighting the stakes involved in the codification of practices, we review the ontological and epistemological assumptions underlying the method developed. It is founded on participant observation, a video recording of a situated subjective perspective and an ex post interview using this perspective to aid an actor to make part of his/her practical knowledge explicit. We present its implementation within research on polar expeditions in order to understand how an experienced actor deals with risks. In conclusion, we point out (1) the importance of this kind of data in knowledge management, (2) some lines of further research

A entrevista, a pesquisa e o íntimo, ou por que censurar seu diário de campo?

O diário é constitutivo do ofício do etnógrafo, mas não é nada mais do que um conjunto disseminado de notas heterogêneas. Sua publicação, respeitando uma classificação cronológica, cria a ficção romanesca de um narrador-etnógrafo. Censurar a publicação permite não censurar a escrita. Os materiais censurados não são da ordem do íntimo, mas da ordem do não (ainda) inteligível.<br>The field diary is part of the ethnographer's job. It is merely a set of sparse heterogeneous notes. Its publication, respecting a chronological classification, creates the Romanesque fiction of an ethnographer-narrator. Censuring the publication of the diary implies that the original writing will not be censured. The censured materials do not relate to issues of privacy, but to the not (yet) intelligible

O quem das coisas: etnografia e feitiçaria em Les mots, la mort, les sorts

Este artigo discorre sobre a relação entre a etnografia e a feitiçaria na obra Les mots, la mort, les sorts de Jeanne Favret-Saada. O seu objetivo inicial é apresentar os principais temas, e conceitos, propostos pela autora na descrição que faz da feitiçaria. Trata-se, nesse caso, de elaborar um comentário sobre o livro chamando a atenção para as inúmeras possibilidades que abre para uma "antropologia da feitiçaria". Destaco, entre muitas, o uso cuidadoso que a autora faz do que hoje chamaríamos de um "procedimento de equivalência" ou "princípio de simetria", a saber, do modo através do qual a etnografia e a feitiçaria, situadas em um mesmo "plano de imanência", descrevem-se mutuamente, dispondo-se em uma relação recíproca de transformação.<br>This article discusses the relationship between ethnography and witchcraft in Jeanne Favret-Saada's Les mots, la mort, les sorts (Deadly words). Its first aim is to present the main themes and concepts proposed by the author's description of witchcraft. As such, its purpose is to offer a commentary on the book by drawing attention to the various possibilities that it provides for an 'anthropology of witchcraft'. Among these, the article highlights the author's use of what we could call a 'procedure of equivalence' or 'principle of symmetry', namely the mode through which ethnography and witchcraft, when located on the same 'plane of immanence', can describe each other in a reciprocal relationship of transformation

Introduction [The Social Scientific Study of Exorcism in Christianity]

This chapter introduces this edited book as a study of exorcism within a social-scientific perspective in Western societies. Applying the sociological work of de Certeau, and the anthropological perspective of Malinowski, this chapter presents a collection of research papers which reexamines the relationship among magic, religion, and science within the context of secularization thesis. Modern practices of exorcism are considered within the Christian and global contexts with the focus on both early and late phases of modernity. The case studies presented in this volume touch on various geographical areas in Europe, North and South America, and Australia, and cover numerous Christian groups and denominations. We also emphasize the idea that exorcism is not an exclusively Christian practice and that it can be found as part of other religions, such as Buddhism, Islam, or Judaism. The study of modern practices of exorcism in non-Christian contexts is warranted to tackle understanding of this growing phenomenon around the world and to consider exorcism no longer as an atavistic ritual in conflict with science and modernity. A practical reason – a need to provide guidance and support for these victims or patients, through medicine, spiritual care, and community assistance – fosters this research project