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The analysis of video recordings in EMCA has brought with it an attentiveness to the embodied, mobile, visual, ecological and other aspects of members' practices. In this article, the use of comic strips comics to transcribe video, and to construct vignettes that exhibit video materials as comic strips, are explored as a response to EMCA's concern about losing the phenomena and participants' perspectives. Two graphic transcripts and two graphic vignettes, each based on the same recording, are presented in order to consider which aspects of practices they assist the researcher in exhibiting.

In this article I present an ethnographic study of `breakfast in the café', to begin to document the orderly properties of an emergent timespace. In so doing, the aim is to provide a description of the local production of timespace and a consideration of a change to the daily rhythm of city life. Harold Garfinkel and David Sudnow's study of a chemistry lecture is drawn upon as an exemplary study of the collective creation of an event. Attention is drawn to the centrality of sequentiality as part of the orderly properties of occasioned places. As part of examining the sequences I chart the ongoing emergence of features of breakfast time in the café such as `the first customer', `crowded' and `quiet'. In closing the article, I consider how changes in the rhythm of the city are made apprehensible to its residents.

In this article I present an ethnographic study of `breakfast in the café', to begin to document the orderly properties of an emergent timespace. In so doing, the aim is to provide a description of the local production of timespace and a consideration of a change to the daily rhythm of city life. Harold Garfinkel and David Sudnow's study of a chemistry lecture is drawn upon as an exemplary study of the collective creation of an event. Attention is drawn to the centrality of sequentiality as part of the orderly properties of occasioned places. As part of examining the sequences I chart the ongoing emergence of features of breakfast time in the café such as `the first customer', `crowded' and `quiet'. In closing the article, I consider how changes in the rhythm of the city are made apprehensible to its residents.

This article takes the motorway seriously as a place where the society of traffic can be found and studied. While many kinds of activities are done by drivers and passengers in parallel with driving on the motorway, such as listening to the radio, eating lunch or caring for, or being, children, I focus here on office work. Empirical material from a video-ethnography of one driver doing paperwork and overtaking a slow-moving vehicle ahead is used to examine in detail some of the practices of combining driving and office-duties in the car while in motion. Drawing on the work of Harvey Sacks, the article examines how this mobile society is naturally organized as an architectural configuration brought to life in the practices of driving in traffic. Overlooked phenomena that are orderly stable features of being mobile are analysed, such as 'overtaking', 'tailgating' and 'cruising'. Where other writers have used 'speed' to theorize the contemporary period, a brief re-specification is offered in the light of the uses, moral and otherwise, of speed within, and as made apprehensible in relation to, traffic.

The historical archaeology of Foucault and the ethnnomethodology of Garkinkel and Sacks may be regarded as rather different traditions in sociocultural inquiry, and for human geography, but there are arguably a number of distinctive points of overlap. In this paper, and following the example of McHoul's consideration of the affinities between Foucault and Garfinkel, we explore these overlaps, paying particular attention to what Foucault, Garfinkel, Sacks, and others have to say about both 'local rules' as opposed to 'transcendent laws' and the prioritising of 'surfaces' over 'depths'. In so doing a window is opened on the possibilities for an 'ethnoarchaeological' human geography inspired by both traditions, not as a definitive answer to the question 'what next' in the discipline but as another lens through which ongoing manoeuvres might be viewed.

How do emotions move and how do emotions move us? How are feelings and recognitions distributed socio-materially? Based on a multi-site ethnographic study of a ëromanticí correspondance system, this article explores the themes of love, privacy, identity and public displays. Informed by ethnomethodology and actor- network theory its investigations into these ëinformalí affairs are somewhat unusual in that much of the research carried out by those bodies of work concentrates on ëinstitutionalí settings such as laboratories, offices and courtrooms. In common with ethnomethodology it attempts to re-specify some topics of interest in the social sciences and humanities; in this case, documents and practices of writing and reading those documents. A key element of the approach taken is restoring to reading and writing their situated nature as observable, knowable, distributed community practices. Re- specifying topics for the social sciences involves the detailed description of several situated ways in which the ëromanticí correspondence system is used. Detailing the translations, transformations and transportations of documents as 'quasi- objects' through several orderings, the article suggests that documents have no essential meaning and that making them meaningful is part of the work of those settings.

There are a number of mundane technologies which shape pedestrian mobility such as pavements, corridors and stairs. In this paper we focus on the practical implications revolving doors as a technology have for the social organisation of people walking together. Drawing upon video recordings we analyse the observable intersubjective resources produced and used by members of the setting when walking through doors, and the interaction between formations of people as they do this. Revolving doors are turn-taking technologies that challenge mobile formations because the formations need to disassemble in order to pass through the doors, and then re-assemble again on the other side. Using an ethnomethodologically guided approach we shed light on some of the accomplishment of walking together in mobile formations.

In this paper we join a growing body of studies that learn from vernacular video analysts quite what video analysis as an intelligible course of action might be. Rather than pursuing epistemic questions regarding video as a number of other studies of video analysis have done, our concern here is with the crafts of producing the filmic. As such we examine how audio and video clips are indexed and brought to hand during the logging process, how a first assembly of the film is built at the editing bench and how logics of shot sequencing relate to wider concerns of plotting, genre and so on. In its conclusion we make a number of suggestions about the future directions of studying video and film editors at work.

To illustrate the decline in a strong sense of community the characteristics of suburban living are often cited by social and cultural commentators. Spatially dispersed, lifeless during the daytime due to commuting, an excessive concern with keeping up appearances in terms of lawns, flowerbeds, and property maintenance, suburbia suffers perhaps worst of all from weak social relations between residents. Such disparaging commentary is frequently a premise for social scientists to define their version of "the good community," bemoan its absence or decline, and has little concern for the phenomena of daily life in suburbia. In its concern to advance one or another political agenda conventional stipulative studies miss just how suburban residents organise their everyday lives at ground level. Drawing on the insights of ethnomethodology and other studies of social practice we proffer an alternative approach to the study of community and its moral and spatially implicated organisation. From our ethnographic fieldwork in a UK suburb we show, via the incident of the search for a lost cat, how everyday talk formulates places and is formulated by its location in the ongoing occasioned activities of neighbours.

Welfare organisations across the world are becoming more streamlined with less time for building relationships with clients, rendering non-governmental organisations increasingly important for welfare provision. In this paper, we investigate an understudied area in social work: the small talk through which volunteer organisations conduct social work tasks in interaction with clients. The data consist of 108 phone calls to a helpline that offers social contact to older people, recorded in 2020 in Sweden. We use conversation analysis to investigate how callers and call-takers rely on and produce informal sociability in providing support for clients. Specifically, we show that talk about the weather, a prosaic small talk topic, is interwoven with institutional work. By allowing or preventing outdoor activities, weather is a conduit for call-takers and callers to introduce and navigate norms of remaining active as an older adult. Cultural understandings and concerns about good or bad weather allow participants to move between reproducing client/service-provider asymmetries and reaching affiliative affective stances. Thus, the supposedly banal topic of the weather, known as a resource for sociability amongst the unacquainted, is, in this setting, used in ways particular to social work practice.

Eric LAURIER spricht im Interview über die Rolle des Gründungsdokuments der Ethnomethodologie – den "Studies in Ethnomethodology" (GARFINKEL 1967) – in Großbritannien, und über den Einfluss des Buches auf seine eigene Forschung sowie die Humangeografie, Mobility Studies, Akteur-Netzwerk-Theorie und Methodologie der Sozialwissenschaften. Er unterstreicht dabei den besonderen Fokus GARFINKELs auf das Alltagsleben, die nicht-ironische Haltung gegenüber Praktiken von Feldteilnehmer*innen und die Plurivokalität des Buches. Die methodologischen Herausforderungen ethnomethodologischer Forschung in Bezug auf die Nutzung von Videodaten resümierend, weist er auf die Unterscheidung von Video als Forschungsverfahren und Video als Praxis von Feldteilnehmer*innen hin. LAURIER stellt so den inspirierenden und forschungsanregenden Charakter der ethnomethodologischen Studien heraus und zeichnet zugleich Grenzen dieser Position nach. Damit zeigt er den Einfluss des Buches auf gegenwärtige Forschungsgegenstände wie Mobilität, Bewegung und auch Raumanalysen. Außerdem diskutiert er die Rolle der "Studies in Ethnomethodology" als politischen Text. ; In the following conversation Eric LAURIER talks about the role of ethnomethodology's foundational account—the "Studies in Ethnomethodology" (GARFINKEL, 1967)—within the UK and the influence of the book on his own research as well as on human geography, mobility studies, actor-network-theory, and a general social science methodology. He therefore underlines the peculiar focus of GARFINKEL on the everyday, his non-ironic position towards member's practices, and the plurivocality of the book. Giving an elaborated account on the methodological challenges with an ethnomethodological approach including video recordings he differentiates between the video as a research tool and video usage as a member's practice. LAURIER demonstrates the inspiring and initiating content of the studies as well as its limits. By doing so he can show the prolific quality for current research fields like the study ...

Eric Laurier spricht im Interview über die Rolle des Gründungsdokuments der Ethnomethodologie - den "Studies in Ethnomethodology" (Garfinkel 1967) - in Großbritannien, und über den Einfluss des Buches auf seine eigene Forschung sowie die Humangeografie, Mobility Studies, Akteur-Netzwerk-Theorie und Methodologie der Sozialwissenschaften. Er unterstreicht dabei den besonderen Fokus Garfinkels auf das Alltagsleben, die nicht-ironische Haltung gegenüber Praktiken von Feldteilnehmer*innen und die Plurivokalität des Buches. Die methodologischen Herausforderungen ethnomethodologischer Forschung in Bezug auf die Nutzung von Videodaten resümierend, weist er auf die Unterscheidung von Video als Forschungsverfahren und Video als Praxis von Feldteilnehmer*innen hin. Laurier stelllt so den inspirierenden und forschungsanregenden Charakter der ethnomethodologischen Studien heraus und zeichnet zugleich Grenzen dieser Position nach. Damit zeigt er den Einfluss des Buches auf gegenwärtige Forschungsgegenstände wie Mobilität, Bewegung und auch Raumanalysen. Außerdem diskutiert er die Rolle der "Studies in Ethnomethodology" als politischen Text.