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We review ethnographic methods that allow researchers to assess distress in a culturally sensitive manner. We begin with an overview of standardized biomedical and psychological approaches to assessing distress cross-culturally. We then focus on literature describing the development of reliable and valid culturally sensitive assessment tools that can serve as complements or alternatives to biomedical categories and diagnostic frameworks. The methods we describe are useful in identifying forms of suffering—expressed in culturally salient idioms of distress—that might be misidentified by biomedical classifications. We highlight the utility of a cognitive anthropological theoretical approach for developing measures that attend to local cultural categories of knowledge and experience. Attending to cultural insider perspectives is necessary because expressions of distress, thresholds of tolerance for distress, expectations about stress inherent in life, conceptions of the good life, symptom expression, and modes of help-seeking vary across cultures.

 

Leveraging ground-breaking work of Black feminist scholars alongside established techniques of focus group and community-based participatory research, we explain sister-girl talk as a novel method for collecting and analyzing group interview data with Black women. We outline the procedures for consultation, facilitation and preliminary analysis of the sister-girl talk method. 

Historically, ethnographic methods were learned by cultural anthropology students in individual research projects. This approach creates challenges for teaching in ways that respond to the next generation’s calls to decenter anthropology’s White, heteropatriarchal voices and engage in collaborative community-based research. Analyzing syllabi from 107 ethnographic methods training courses from the United States, we find the tradition of the “lone researcher” persists and is the basis of ethnographic training for the next generation. There is little evidence of either active reflection or team-based pedagogy, both identified as necessary to meet career opportunities and diversification goals for the wider field of cultural anthropology. However, we also find that, by centering the completion of largely individual research projects, most ethnographic methods courses otherwise adhere to best practices in regard to experiential and active learning. Based on the analysis of syllabi in combination with current pedagogical literature, we suggest how cultural anthropologists can revise their ethnographic methods courses to incorporate pedagogy that promotes methodologies and skills to align with the needs of today’s students and communities. 

Participatory modeling (PM) is an engaged research methodology for creating analog or computer-based models of complex systems, such as socio–environmental systems. Used across a range of fields, PM centers stakeholder knowledge and participation to create more internally valid models that can inform policy and increase engagement and trust between communities and research teams. The PM process also presents opportunities for knowledge co-production and eliciting cross-sectional and longitudinal data on stakeholders’ worldviews and knowledge, risk assessment, decision-making, and social learning. We present an overview of the stages for PM and how it can be used for community-based, stakeholder-engaged social science research. 

We outline a process for using large coder teams (10 + coders) to code large-scale qualitative data sets. The process reflects experience recruiting and managing large teams of novice and trainee coders for 18 projects in the last decade, each engaging a coding team of 12 (minimum) to 54 (maximum) coders. We identify four unique challenges to large coder teams that are not presently discussed in the methodological literature: (1) recruiting and training coders, (2) providing coder compensation and incentives, (3) maintaining data quality and ensuring coding reliability at scale, and (4) building team cohesion and morale. For each challenge, we provide associated guidance. We conclude with a discussion of advantages and disadvantages of large coder teams for qualitative research and provide notes of caution for anyone considering hiring and/or managing large coder teams for research (whether in academia, government and non-profit sectors, or industry). 

The goal of assessing psychosocial stress as a process and outcome in naturalistic (i.e., field) settings is applicable across the social, biological, and health sciences. Meaningful measurement of biology-in-context is, however, far from simple or straightforward. In this brief methods review, we introduce theoretical framings, methodological conventions, and ethical concerns around field-collection of markers of psychosocial stress that have emerged from 50 years of research at the intersection of anthropology and human biology. Highlighting measures of psychosocial stress outcomes most often used in biocultural studies, we identify the circumstances under which varied measures are most appropriately applied and provide examples of the types of cutting-edge research questions these measures can address. We explain that field-based psychosocial stress measures embedded in different body systems are neither equivalent nor interchangeable, but this recognition strengthens the study of stress as always simultaneously cultural and biological, situated in local ecologies, social–political structures, and time.

 

In recent years, there has been a florescence of cross-cultural research using ethnographic and qualitative data. This cutting-edge work confronts a range of significant methodological challenges, but has not yet addressed how thematic analysis can be modified for use in cross-cultural ethnography. Thematic analysis is widely used in qualitative and mixed-methods research, yet is not currently well-adapted to cross-cultural ethnographic designs. We build on existing thematic analysis techniques to discuss a method to inductively identify metathemes (defined here as themes that occur across cultures). Identifying metathemes in cross-cultural research is important because metathemes enable researchers to use systematic comparisons to identify significant patterns in cross-cultural datasets and to describe those patterns in rich, contextually-specific ways. We demonstrate this method with data from a collaborative cross-cultural ethnographic research project (exploring weight-related stigma) that used the same sampling frame, interview protocol, and analytic process in four cross-cultural research sites in Samoa, Paraguay, Japan, and the United States. Detecting metathemes that transcend data collected in different languages, cultures, and sites, we discuss the benefits and challenges of qualitative metatheme analysis.