 Hello, I welcome you all once again to my channel, Explore Education and I am Dr. Rashmi Singh, Assistant Professor, Department of Education, S.S. Khanna Girls from the College, University of Al-A'abha and nowadays we are discussing about the main headings of qualitative research methodology under which we have discussed several approaches already and today I am going to discuss Ethnomethrology and the lecture will be in bilingual mode and very useful for your research purposes and UGC-NET and various certain teaching examinations as well as your MA and MA examinations too. So do subscribe my channel and the lecture will be in bilingual mode. So let's start. First of all, what is Ethnomethrology? Ethnomethrology is a special way or approach to doing and understanding qualitative social research. So what is Ethnomethrology? Ethnomethrology is one of the main focuses on local accountability of any kind of practice. The main emphasis is on social actors, the members of the society and their local accountability. If we do our practice in a place where there is a logic behind it, then there are some values behind it. And Ethnomethrology is after local and time bound features of the phenomena. It seeks to study the detailed features of the production of social order. Ethnomethrology is not interested in individuals. In naturalistic enquiry, we were interested in individuals. But Ethnomethrology is not interested in individuals. Its field is the dynamic property of social life and its procedures. Individual is only seen as a member of a social cohort. This is what is considered as the social scene of the individual, that populates social scenes which are the object of enquiry. The object of enquiry is the social scene, that is, a social incident. You have understood the social incident in so many ways that you cannot do a quantitative analysis. So qualitatively, we will have to understand who we are going to identify. If we are going to identify phenomena, we will apply phenomenology. If we are going to identify members, we will apply naturalistic enquiry. If we want to work on social scene, social production, social order, we will have to go into the shadow of ethnomethrology. Ethnomethrology is emphasis on every day and an ordinary people's methods for producing order in their social worlds. Perhaps it is the most distinctive characteristic. Ethnomethrology is emphasis on ordinary people. It is not that we have to focus on a special person. In the life of a person who is dying every day, sorry, how this social order is produced in the social world. This is its field of study. If we go to the definitions, then Colorado State University defines it as a form of ethnography. That is, this is the form of ethnography. If you remember ethnography, then what was it in ethnography? We studied some cultural culture and went there. So, this is a form of ethnography that studies the activities of group members to see how they make sense of their ceramics. That is, the activities of the group members are designed to see how they develop their social sense. How McGraw-Hill's sociological theory defines the side glossaries? The study of members of society. In the daily life, in the situation of dying every day, which they find themselves with a focus on the ways in which they use extraordinary methods to produce ordinary social reality. That is, our social reality, our social truth, how we produce it with an extraordinary method and take it away. That is, it will seem very usual to us. Because we are already used to it, but if someone comes to discuss it from outside, then he will think that we produce extraordinary methods to bring that ordinary social reality. Then, have explained ethnomathology as ethnomathology proposes the study of social order as it is constituted in and through the socially organized conduct of the societies, members. Then, if we go to its history, then ethnomathology was conceived through the writings of Harold Garfinkel. Garfinkel is connected to you and Garfinkel is a very sociologist. He was a student of Tarlport Parsons. But the way to study society is different from Parsons. He made a different path from his guru. Ethnomathology is a method. He made a path. Ethnomathology is a method. He became an American Socialist and he is writing his book, Studies in Ethnomathology. One more thing to note here is that the ethnography was anthropological. The phenomenology is philosophical, but the origin of ethnomathology is sociological. Ethnomathology literally means the study of people's ethno. Ethnomathology is a method of knowing about and creating social order. Ethnomathology fits into the philosophical background of constructivism. We have talked a lot about constructivism. Ethnomathology fits into the philosophical background of constructivism. Why? Because it means that each individual, each member of society is constructing their own social order. Constructivism seeks to undertake research in natural settings. We have read that qualitative research will always be in natural settings, in real world settings. Context is important. It is considered one of three epistemological stances for qualitative inquiry. The three main epistemological stances are constructivism, interpretivism and hermeneutics. The meaning of interpretivism is that they want to interpret. Hermeneutics is also a science and theory about how to interpret. It is very popular in the Bible. So, because interpretation is important, qualitatively. So, you must be aware of Garfinkel's epistemology. Then Garfinkel rejects the very idea of society as a real objective structure out there. Garfinkel rejects the idea of society as an objective structure. He is positive. He said that social reality and social facts are constructed and produced and organized. How? Through the mundane actions and circumstances of everyday life. We construct, reuse and organize in everyday life situations and in everyday life situations. What is social reality and social facts? Who is Garfinkel? Then Garfinkel set out to empirically explore how people accomplish, establish, reduce and re-produce a sense of social structure. And Garfinkel came up with the same research. And he gave a method called ethnomethrology. How people accomplish, establish, re-produce and re-produce a sense of social structure. A sense of a social structure. So, if we focus on its concepts and principles, then there are a lot of them. But we have only taken three. If you look at it more, then there will be a lot more. But we cannot learn so much. So, the concepts of indexicality, ludic flexibility and accountability. What is indexicality? It means a lot of indexing. It means a lot more than the index of a book. So, what does indexicality mean? The term indexicality originates in linguistics. Look, it is written in the language of science. And within linguistics, it is used to refer to certain words. Which means that the word indexicality originates in linguistics. And within linguistics, it is used to refer to certain words. Which means different things depending on the context that they index. It means which word is used in which situation, in which local context. It will be different today. We cannot say universally that what is the meaning of love? What is the meaning of sorrow? What is the meaning of suffering? What is the meaning of happiness? It means that it upholds subjective interpretations. So, what do we have to do? And what is the meaning of index? Think of how an index in the back of a book points to a page rotation. How do we keep it in the book? Where does the book go? Where does this page come from? Where does this word come from? They have taken this from the same indexing. H9 methodology extends this. They extended it more. And what did they say? Proposing that any social action. I mean, we are doing any social action. Not just certain words. I mean, it is not necessary that we say a word. Any utterance, any gesture or indeed any kind of socially recognizable action. Only makes sense through inferences about what the action indexes or points to in that particular context. I mean, we are not just saying. We are seeing something. We are seeing how we are seeing it. We have uttered it. We have gestured it. It all depends on the social context of this indexing. So, this indexicality is very important. We pick it up every day in the life of our lives and we consider it to be very special. Something has become very special. But if someone comes to take care of our society, he will understand that every word, every utterance and every gesture has a different meaning. Isn't it? Then, the reflexivity. We have read reflexivity in qualitative research many times. The term reflexivity refers to the practices of producing accounts that both describe and constitute a social scene for what it is. I mean, reflexivity means producing accounts that both describe and constitute a social scene for what it is. I mean, how it is becoming a social scene. Reflexivity refers to the process whereby the knowledge of a social work prevailing within a group explains social events. I mean, it reflects. Reflexivity means that all the actions by which a social world is being created, a social event in a group, a social world is prevailing in a group. Each of the members of a group possesses own descriptions of what events themselves are. Because there are so many context-specific and subjectivity, each member prepares his own description. The concept of reflexivity focuses the tension on how people in the interaction go about maintaining the presumption that they are guided for a particular reality. I mean, the concept of reflexivity focuses on how people in the interaction. I mean, if we are talking to each other, we are talking about maintaining and presumption that they are guided for a particular reality. So, if there is some kind of reality, if there is some kind of relationship between them, then how do they talk to each other? Most of ethnomethological inquiry addresses this question of how reflexive interaction occurs. And a lot of ethnomethological inquiries address the same question. How does reflexive interaction occur? What are the important factors behind it and how do they demand it? How do they govern it? And accountability. Accountability for garfinkel is a central concept. When Garfinkel said that accountability is a central concept of ethnomethological. He writes, in doing sociology, a very reference to the real world, even where the reference is to physical or biological events, is a reference to the organized activities of everyday life. He says, even when it comes to physical and biological events, it doesn't go anywhere and connects with the activities of our daily lives. Ethnomethological studies analyze what does ethnomethological do? Everyday activities. What is going on in Marra every day. These are called mundane activities. Ordinary activities. As members for making those same activities, visibly rational and reportable. What is the meaning of accountable that it should be visible, it should be observable, it should be reportable. For all practical purposes, that is accountable. According to this, ethnomethology may as organizations are formed based everyday activities taken. Now, what is the characteristic of ethnomethological that ethnomethrologists refused to treat actors as judgmental dopes. Dope means a fool that ethnomethrologists refuse to treat social actors as judgmental dopes. Ethnomethrologist treats the objectivity of social facts as a accomplishment of members as a product of members' methodological activities. The member the actor who is doing the activity should accomplish social facts. Ethnomethrology does not focus on actors or individuals. We do not have to focus on the actor but rather on members. We are in the form of a member and we do not have our own existence in accordance to ethnomethrology. Ethnomethrology is reflexively accountable. Ethnomethrology is interested in the nature of that account but more generally, in account, what are the accounting practices that focus on. In analyzing accounts, if we analyze the accounts, the ethnomethrologist should be an instance or a sense or a sense of ethnomethrological indifference. We do not go very late. We do not go very late. We do not study ethnomethrology. Ethnomethrology's goal is to document the methods and practices through which society's members make sense of their roles. The members of the society and the social actors work in a sensible way to document those methods and practices. This is their goal. NRLS characterizes the fundamental assumption of ethnomethrological studies that society must have some shared methods. The members of the society should have shared methods. Our methods are completely different from yours. We will be able to choose our sample only if we have shared methods. They usually construct a meaningful order in orderliness of social situations. Ethnomethrology is different from traditional social situations. The fundamental assumption is that it is not as concerned with the analysis of society. This does not affect the social situation but rather the procedures to which social order is produced. Rather, it affects the practices of the society. In contrast to traditional social logistic forms of inquiry, the ethnomethrological perspective does not make theoretical or methodological appeals to outside assumptions regarding the structure of an actor or the social reality. Okay. Conclusion. If we want to conclude this, if we practice ethnomethrology as a qualitative research, we will have to choose our sample and we will have to do data analysis along with the data collection. We will have to do participant observation. These are the main things and we know less about this. Okay. Ethnomethrology is basically a way of studying. It is a way of understanding how people in everyday settings and how they reason and formulate their actions and how they act. The methodology considers that trying to understand their situations actually produces the situation that people are in. The ethnomethrologist analyzes the minute details. He analyzes the minute details of settings, actions, conversation. Why is conversation important? Because he says linguistics and ect. We have to pay attention to every word, the utterance, gesture, word. As they unfold naturally, because the utterance is the most important thing to unfold naturally. Because they unfold naturally and tell us a story about the practical organization of everyday activities. They unfold the practical organization of everyday activities. Its focus is on the mundane activities that people engage in during their daily lives and aims to gain an understanding of taken for granted rules which shape our everyday lives. The most important thing is that we don't have to do it every day because we do it every day. It is always the same. It is always the same. But when we take it as a take-in for granted, we don't have to put too much logic into it. But when someone comes from outside to your society, they will tell you how complex it is in our everyday life. So this is the methodology. Let's explore the topic in the qualitative research methodology. But it is still very interesting. So thank you. I have completed it. And don't forget to like and subscribe my channel. Let's explore education. Enjoy my telegram group too. Done from my side.