This article theorizes the fieldwork experiences that I gained while studying outlaw biker subculture. Drawing on Bourdieu’s practice theory and Goffman’s dramaturgical interactionism, I argue that ethnography in practice is pre-disposed by the ethnographer’s primary habitus, which shapes symbolic interaction. To substantiate this claim, I disclose my own upbringing in a troubled working-class family and my personal ties with outlaw bikers, both prior to and beyond my research. This article then illustrates how my habitus helped me to compensate for the vagueness of ethnography in theory with regard to three recurrent issues of fieldwork, which are the practices of (1) approaching/entering the field, (2) negotiating participation, and (3) managing (un)fortunate circumstances. After reflecting on my cleft habitus as the buddy and/or researcher in ethnographic practice, this article concludes with the metaphor of gameness. This concept, which is borrowed from early prize fighting, is used to outline and label the ideal-type of the ethnographer who is well-suited for the immersion into deviant, criminalized, or otherwise culturally elitist fields.

中文翻译：

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人种学游戏性：在非法摩托车俱乐部研究中对超方法论实地考察实践进行理论化

这篇文章对我在研究非法骑自行车者亚文化时获得的实地工作经验进行了理论化。借鉴布迪厄的实践理论和戈夫曼的戏剧互动主义，我认为实践中的民族志是由民族志学家的主要习惯预先决定的，它塑造了符号互动。为了证实这一说法，我在研究之前和之后披露了我自己在一个陷入困境的工人阶级家庭中的成长经历以及我与非法骑自行车的人的个人关系。这篇文章然后说明了我的习惯如何帮助我在理论上弥补了关于田野工作的三个反复出现的问题的人种学的模糊性，它们是 (1) 接近/进入田野的实践，(2) 谈判参与，以及 (3 ）管理（不）不幸的情况。在反思了我作为人种学实践中的伙伴和/或研究员的习惯性习惯之后，本文以游戏性的隐喻结束。这个概念是从早期的争斗中借来的，用于勾勒和标记理想类型的民族志学者，他们非常适合沉浸在越轨的、犯罪化的或其他文化精英主义的领域。