"Storytelling transforms our lives by enabling us to reshape diffuse, diverse and difficult personal experiences in ways that can be shared" (Jackson 2002, 267) Assembling, telling and listening to stories are some of the oldest and most durable ways we have of understanding our lives and our worlds and of preserving those understandings; in this article I want to concentrate on the ways in which ethnographers sample and construct stories, how we listen, what we are hearing, and how we do stories. In short, it is asking how listening is turned into reading material. It tries to retrace the various steps that are taken to transfer fieldwork infused narratives into refined ethnographic storytelling for academic audiences. I argue that, by neglecting continuously to review this space, anthropology and its related disciplines will continue to struggle to define their place in the canon of the social sciences and humanities. As Geertz pointed out, the ethnographer as author and storyteller is very much at the heart of the act of storytelling (1988, 4, 6). The ever-evolving refinement of our methods towards narrative ethnography is in constant tension with our need and desire to be taken seriously as a social science; hence the production of ethnography is still overshadowed by the demand -imagined or real -to adhere to approved methods of production defined by methodologies of accountability.

The key aspects and features of the 'Watching the Kiwis' series about the rules of social interaction of New Zealanders are discussed. Other important parts of the research are highlighted.

Although the Higher Education market is a global one, there are marked differences in the quality and challenges of migration. Being a global scholar but remaining inside the global English speaking tertiary education system can be challenging but it seems even more diffi cult when changing countries and Universities also means teaching and publishing in a different language. This chapter will explore such challenges by looking at the different perceptions (Continental European versus British infl uenced education system) of what University is and should be. The shift towards seeing higher education as a tradable commodity is an international phenomena, but the actual processes of re-structuring are going on at very different paces. Therefore academic migrants will almost certainly not just change countries and campuses but also enter a new version of the 'modern' University. Accordingly I will discuss issues around questions migrants and Universities should have in mind but often do not. Examples of such questions are the notions to which degree students are seen as clients, the tension between the locality of campus life and the multinational academic faculty, the variations in the concept of research-lead teaching, different national school systems, different ways of learning. Most examples will be drawn from migrant academics working at New Zealand Universities; New Zealand has one of the highest percentages of multinational faculty in the world.Moving campuses is part of an academic career; it is surprising, then, how little attention has been paid to such mobilities in the past. It is only with the increasing tendency for academic mobility to become international that such processes have become a topic of scholarly research (Kolapo 2009 ). The positive glow projected on

No abstract

No abstract