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The unexpected use of Osaka dialect in the 2013 film Like Father, Like Son directed by Hirokazu Kore'eda, presents an opportunity to scrutinise its role in indexingmasculinity, class and fatherhood. The film depicts two styles of fatherhood: one, a cool and disconnected father representing the archetypal upper-middle class but absent salaryman patriarch; the other, a warm and emotionally connected father representing a new kind of patriarch who is engaged in child rearing. These contrasting styles are indexed linguistically through standard Japanese and Osaka dialect respectively. Extending the framework of a sociolinguistics of the periphery to a case of internal language variation, the mobility of Osaka dialect is highlighted. Specifically, through the process of translocalisation, the enregistered indices of Osaka dialect mediate the creation of a new social type: the caring and connected father.

In the late 1990s, Japan was experiencing an economic recession combined with an unrelenting stagnated birth rate; Japanese people and government officials called for men to increase their participation in domestic duties and life. Amid this outcry, an all-male reality TV comedy programme debuted: Junj? Gakuen Otokogumi (Academy of Devotion: Men's Team) regaled late-night audiences with men being stereotypically masculine and hilarious. This article focuses specifically on two of the participants' linguistic and physical behaviours in this TV programme. The two men are famous Kansai-based comedians, but act as high school teachers in the programme. The programme, I argue, provides a counternarrative to the national movement towards a softer masculinity that engages in domestic duties and delivers, instead, the kind of stereotypical masculinity associated with hegemonic salaryman ideology.

Introduction -- How and Where We Did the Study -- Futotteru (Fat) in Osaka, Japan -- Fat in Peri-rural Georgia, USA -- Gordura (Fat) in Encarnación, Paraguay -- Lapo'a (Large) in Apia, Samoa -- The Bigger Picture: Shared Beliefs about Fat -- Conclusions: A Global Perspective on Weight.

AbstractWe use a mix of qualitative and quantitative analyses to examine 1354 survey responses from members of the American Anthropological Association about their practice and teaching of cultural anthropology research methods. Latent profile analysis and an examination of responses to open‐ended survey questions reveal distinctive methodological clustering among anthropologists. However, two historical approaches to ethnography remain prominent: deep hanging out and a mixed methods toolkit, with the former remaining central to the practice and teaching of all forms of contemporary cultural anthropology. Further, many anthropologists are committed to advancing research methods that account for power imbalances in fieldwork, such as through community‐based and participatory approaches. And a substantial number also teach a wider array of methods and techniques that open new career pathways for anthropologists. Overall, our study reveals a core set of ethnographic practices—loosely, participant‐observation, informal interviews, and the experiential immersion of the ethnographer—while also highlighting the great breadth of cultural anthropological research practice and pedagogy. The findings presented here can help inform how current and future anthropological practitioners and educators position themselves to meet the ever‐changing demands of community members, funders, clients, collaborators, and students.