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The text contrasts debates on global homogenization versus local resistance, arguing that it is fundamentally an empirical question of how globally circulating ideas are adopted, modified, or resisted in specific settings. 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When studies are of more than one country, they most often use more quantitative than qualitative approaches. There was a time when studies conducted in multiple cultures were more common in anthropology. Margaret Mead (1935; 1960) and Ruth Benedict (1934) did comparative studies of two or more cultures. Beatrice and John Whiting conducted the most systematic of comparative cross-cultural studies of child rearing in their Six Cultures (1975) study. One of the six ethnographies that served as the foundation of that study was conducted by Robert A. LeVine (1966), who was my doctoral mentor. I have attempted to carry this comparative project forward, and to do so in a way that systematically deals with variation within, as well as among cultures, while also taking into account how cultures stay the same and change over time.  \nIn Time and the Other (1983), Johannes Fabian criticizes ethnography, as a discipline, for its failure to locate cultures in time. He argues that ethnographers see cultures (other than our own) as existing outside of history, in a timeless ethnographic present (e.g. “the Japanese believe. . . .”) . The epistemological and methodological challenge is to add a sense of time to our comparative ethnographies. As anthropologists, we tend to be much better at thinking crossculturally than cross-generationally, better at thinking about differences of place than of time. The trick is to think simultaneously about space and time, in a sort of ethnographic version of physics’unified field theory.  \nOver the past twenty years or so comparative education meetings and journals have been sites for intense debate about the merits of world system theories that emphasize the inexorable homogenization of educational practices across the globe versus theories that suggest the potential for local settings (whether defined as nations, regions, communities, schools, or even teachers in individual classrooms) to resist the power of the global. I posit that this should be primarily not a conceptual or ideological battle, but instead an empirical question: clearly global forces are powerful and they unmistakably impact local educational practices. But it is equally clear that globally circulating ideas are sometimes or even often resisted, and even when adapted in local settings, always undergo modification. I view the interplay of the global and local as an ongoing engagement and negotiation, with different outcomes in different settings at different times. I see our job as educational anthropologists and comparative educators as getting smarter at designing studies that, rather than setting out to support one side or the other of the world system/local resistance debate, instead help us understand how and why globally circulating ideas sometimes carry the day, while at other times local concerns and local cultural practices come out on top. To understand the interplay of globally circulating ideas and pressures on local communities, we need careful empirical studies.  \nA Video-Cued Ethnographic Method to Comparative Education  \nFor the past thirty years in my studies of preschools in Japan, China, the US and other countries, the approach I have employed is a method I call “video cued multivocal ethnography,” but which is better known as the “Preschool in Three Cultures method.” The core idea of this method is that videos function in these studies not as data but as interviewing cues. This  \n© 2014 Current Issues in Comparative Education, Teachers College, Columbia University, ALL RIGHTS RESERVED. Current Issues in Comparative Education 16(2): 6-13.  \nJoseph Tobin  \nmethod has several steps. We videotape a day in a preschool in each country. We then edit the eight or more hours of vi","cbCail9WAJkPg81D","https://ap.wps.com/l/cbCail9WAJkPg81D","pdf",2202336,"English","# Locating Educational Practices in Space and Time\n## Comparative and cross-cultural foundations\n## Adding time to ethnographic analysis\n## Globalization versus local resistance\n# A Video-Cued Ethnographic Method to Comparative Education\n## Video as interviewing cues\n## The Preschool in Three Cultures method\n## Shared practices, variation, and discourse","[{\"question\":\"Why does the text emphasize a diachronic approach in comparative ethnography?\",\"answer\":\"It argues ethnography often treats cultures as outside history, so comparative work needs an explicit sense of time while still addressing space and variation.\"},{\"question\":\"How does the text position the global versus local debate in education research?\",\"answer\":\"It treats the debate as primarily empirical: global forces shape local practices, but circulating ideas are also resisted and modified, producing different outcomes over time.\"},{\"question\":\"What is the core function of video in the “video cued multivocal ethnography” method?\",\"answer\":\"Videos are used not as data themselves, but as interviewing cues that prompt teachers and other informants to comment, explain typicality, and discuss practices across sites.\"}]","Comparative, Diachronic, Ethnographic Research on Education - Locating Educational Practices in Space and Time | PDF",1792089133]