The Asian Rural Institute (ARI)—a Christian, sustainable, nonprofit farm in Tochigi, Japan—keeps a strict schedule to ensure equality in job distribution and duration. Staff, participants, and volunteers must relinquish some control over their time and be present to do this work, two conditions that illuminate the privilege that many scholars have in their daily lives. As qualitative researcher, I was aware of some privileges that I brought with me but had not considered control over my work schedule one of them, until I was volunteering and researching at ARI. Implied in scholars’ work schedules are time ontologies, which are culturally and contextually specific. Time is both material and conceptual, meaning that although a day has a fixed length (a material condition), the way that we break up the day into hours and regions of the world into time zones, for example, is a product of thought and communication. With abstraction and standardization come issues of power and control. For researchers who work with communities in the field, it is worth considering time’s complexities to help navigate issues, such as power, ethics, relationships, research sites, and trust.

中文翻译：

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控制的特权和存在的约束：田野调查和时间本体论

亚洲农村研究所 (ARI) 是一家位于日本栃木县的基督教可持续非营利农场，它制定了严格的时间表，以确保工作分配和工期的平等。工作人员、参与者和志愿者必须放弃对自己时间的部分控制，并在场完成这项工作，这两个条件说明了许多学者在日常生活中享有的特权。作为定性研究员，我意识到我所拥有的一些特权，但在我在 ARI 做志愿者和研究之前，我并没有考虑过对我的工作日程的控制是其中之一。学者们的工作日程中隐含着时间本体，它具有特定的文化和背景。时间既是物质的，也是概念的，这意味着虽然一天有固定的长度（物质条件），但我们将一天分解为几个小时，将世界上的各个地区分解为时区的方式，是思想和观念的产物。沟通。抽象和标准化带来了权力和控制问题。对于与该领域社区合作的研究人员来说，值得考虑时间的复杂性，以帮助解决权力、道德、关系、研究场所和信任等问题。