Embarking on a journey of anthropological fieldwork will undoubtedly include a plethora of setbacks. At its foundation, fieldwork requires developing rapport with the native people in order to gain access of genuine knowledge pertaining to the specific culture being studied. Subsequently, social communication between the researcher and the native people is a key component to the entire process; yet simultaneously it is a root of the many problems a researcher can encounter while in the field. It is no secret that the cultural background of the researcher can often highly contrast the culture he or she enters during fieldwork. This initial cultural adaptation one must undergo while doing anthropological fieldwork is what many in the realm describe as culture shock.
To be more specific, the spectrum of emotions comprising culture shock can range from alienation and loneliness to confusion and stress. When analyzed more carefully though, culture shock can be viewed through a more fundamental standpoint. Essentially, it can be defined as an emotional stimulus one develops when experiencing a different behavioral response from an individual or group in a social situation that is familiar to both parties involved. How an anthropological researcher handles his or her emotional reactions to these behavioral responses of a native people will dictate the formation of the social relationship that is continuously being developed. From the subjective opinion of the researcher, culture shock can undoubtedly seem like an impediment to his or her progress in research at the time that an instance of it occurs; however in the long term, properly approaching any difficulties experienced from culture shock in an objective manner can reveal under...
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...der or the importance of virtues such as humility. Unfortunately, there are people who act immorally in every culture, but that does not mean that one culture is more inclined to this behavior than another culture. Likewise, this same logic can be applied to goodhearted people who promote knowledge and wisdom. Good, intelligent people are plentiful across all cultures of the world. One cannot just “sit in the bush” if he or she expects to find them, but instead he or she must interact with them like Laura Bohanan or Richard Forsay Lee did with the various tribal peoples of Africa.
Works Cited
Bohanan, Laura. “Shakespeare in the Bush.” Natural History. August/September 1966. pp 5-10. Natural History Magazine, Inc. 1966.
Lee, Richard Borshay. “Eating Christmas in the Kalahari.” Natural History. December 1969. pp 11-15. Natural History Magazine, Inc. 1969.
This can bring about both benefits and problems to the anthropologist, and this is what will be examined in this essay. When conducting fieldwork in a different environment, there are many
Ethnographic fieldwork in Anthropology certainly requires anthropologies to understand the limits and biases they will be exposed to while preforming their research. Through the text “Ethnography and Culture”, James P. Spradley discusses some of the concepts anthropologies must be aware of just as “naive realism”, “explicit culture” and “tacit culture”. These three concepts can be appreciated when reading Richard B. Lee’s selection “Eating Christmas in the Kalahari”.
Crosby, Alfred W. Ecological Imperialism The Biological Expansion of Europe 900-1900. New York: Cambridge University Press, 1986.
Reflexivity is a qualitative method of research that takes an ethnography one step further, displaying the personal thoughts and reflections of the anthropologist on his informants. Ethnographies generally take an outside or foreign perspective of a culture, like reading a text, and reflexivity introduces a new component of inside description. Here, the anthropologist may describe personal interactions and experiences with natives and use this inside information to make additional conclusions about the people being studied. The ethnographer may also reflect on his ethnic connections with his informants, or his acceptance into the society, explaining that it provides valuable, inside knowledge of the culture and ultimately leads to a greater understanding of the native people as a whole.
Becoming aware of a culture supersedes the individual emotions you may experience in trying to understand how a group of people have become, through their own experience, different from the identity that you have attained from your own culture. “Cultural awareness is one being aware of their personal attitudes, beliefs, biases, and behaviors that may influence the type of care they are able to render in an environment.” (Mopraize)
A sudden change in one’s surroundings can result in culture shock. Culture shock refers to the anxiety and surprise a person feels when he or she is discontented with an unfamiliar setting. The majority of practices or customs are different from what a person is used to. One may experience withdrawal, homesickness, or a desire for old friends. For example, when a person goes to live in a different place with unfamiliar surroundings, they may experience culture shock. Sometimes it is the result of losing their identity. In the article “The Phases of Culture Shock”, Pamela J. Brink and Judith Saunders describe four phases of culture shock. They are: Honeymoon Phase, Disenchantment Phase, Beginning Resolution Phase, and Effective Function Phase. These phases denote some of the stages that exemplify culture shock. The four phases are illustrated in the articles “New Immigrants: Portraits in Passage” by Thomas Bentz, “Immigrant America: A Portrait” by Alejandro Portes and Ruben G. Rumbaut, “When I Was Puerto Rican” by Esmeralda Santiago, “Today’s Immigrants, Their Stories” by Thomas Kessner and Betty Boyd Caroli, and lastly, “The New Americans: Immigrant Life in Southern California” by Ulli Steltzer, and are about the experiences of some immigrants. This essay will examine the four phases of culture shock and classify the experiences of these immigrants by the different phases of culture shock identified.
Nanda, S and Warms, R.L. (2011). Cultural Anthropology, Tenth Edition. Belmont, California: Wadsworth, Cengage Learning. ISBN – 13:978-0-495-81083-4.
One of the major advantages of participant observation is the ability of the anthropologist to gain access to events, locations and intimate situations where outside observers would not be allowed. DeMunk and Sobo (1998) describe some benefits of the observation method over alternative methods of anthropological data collection including the fact that it allows admission to the “backstage culture” (DeMunk and Sobo 1998 p.43), it allows for intimately detailed description, and provides the anthropologist with opportunities to be a part of all events. DeWalt and DeWalt (2002 p.92) also suggest that it increases the quality of the data that has been collected and the interpretation of the anthropologist, as well as analysis of that data and assisting in the development of new research questions and hypotheses. However, DeMunk and Sobo (1998) also address some disadvantages of using the particip...
Dorinne K. Kondo in Dissolution and Reconstitution of Self: Implications for Anthropological Epistemology suggested that to understand the culture one studies the ethnographer should account his/her presence. In other words, the ethnographer should write about his/her experiences because it establishes the “I was there” author...
When I was a kid my parents always took me to Nathdwara to take the blessings of Lord Krishna every now and then because my parents are so religious. So by going there several times I am also attached to that place. Actually Nathdwara is situated in Rajasthan state and I live in the state called Gujarat and in the city called as Ahmedabad. It takes six hours drive from my city to Nathdwara and this is the only nearest place where I could get mental peace. This is very important place for me and my family because it is a tradition of our family that whoever goes there gives free food to the hungry and poor people. We do so because we think that if we do good work in our life we will be allowed by god to go to the heaven. [The two states on the left are Gujarat and Rajasthan. One in light blue color is Gujarat with the arrows and on the top of it with cream color is Rajasthan. I live in the middle of the state and Nathdwara is at the border of the Rajasthan]
Culture is beautifully complex. Cultural practices naturally, therefore, are made up of intricate implicit and explicit thoughts and behaviours. Participant-observation is at the centre of anthropological research because it allows the anthropologist to experience rather than read. Bronislaw Malinowski, regarded as the father of participant-observation, created a scientific framework for how research could be conducted in the field. This framework has evolved as anthropology has changed over the ages. In this essay, I will compare and contrast the central premises of Malinowski’s 1922 book Argonauts of the Western Pacific and a contemporary anthropologist Nancy Kalow’s article Living Dolls which reflects on the participant-observation she carried
The Return to Laughter is a fictionalized account by Elenore Smith Bowen about her experiences with the Tiv culture in Africa. It describes her struggles to learn and understand the local culture and beliefs, and juxtaposes her own conflicts, morals and beliefs. Bowen engages in what anthropologists termed participant-observation. The anthropologist made a few mistakes that provided revelations about herself and the Tiv people. Language difficulties provide the greatest barrier: as when the researcher is trying to understand the context of the conversation, while still struggling with the intricacy of a difficult language. Secondly, like most anthropologists Bowen knew that social relationships are a research requirement: informants are needed, yet she quickly realized that identification with one family, status or group in the society could hinder other critical relationships. These lessons are among a few that the anthropologist seeks to overcome. This essay will discuss that culture and language are dependent on each other and how forming social relationships can propel research and reveal insightful knowledge into a culture, while possibly hindering other useful information.
the story in the Phillip Whitten and David E. K. Hunter anthropology book of No
There are several ethical issues that may be encountered when conducting fieldwork among people who have been primarily isolated from other cultures.Anthropologists must ensure that they do no harm to the people they are studying. In theory, this means that all precautions should be taken to eliminate any actions or methods that may result in physical, emotional, psychological, or cultural damage. Of course, this is easier said than done since the mere presence of a researcher alters the reality as well as the conduct of those being observed. Outsiders also bring with them the technology and cultural nuances of the modern world which can have profound and exponential effects on the future culture of the natives. Instances of first contact between outsiders and indigenous groups often result in sweeping epidemics that decimate large portions of populations. For example, the Yanomami, who had no immunity to many diseases, were afflicted with measles by the very missionaries who sought to save their souls, and exposed to malaria, tuberculosis, and the flu by invading gold
The American Anthropological Association 's (AAA) aim is to offer guidelines and promote education and discussion. American anthropologists do this often by speaking and interacting with individuals living and experiencing the culture. Truly understanding, learning, and becoming accustomed to a new cultural environment takes a significantly long period of time, perhaps even years of exposure to the culture in order to truly understand traditions, morals, and customs. For instance in the Shostak`s study on the !Kung people, it was important for the researchers to say words correctly, at appropriate times, and in a culturally accepted manner, in addition, in order to interview individuals, specifically women, the anthropologist would ask one to “enter work” with her and they would talk for an hour or a day, or over a long period of time, perhaps two weeks. When studying another culture, American anthropologists include host country colleagues in their research planning and when requesting funding, establish true collaborative relationships, include host country colleagues in dissemination, including publication, and they also ensure that something is given back to the host. When studying other countries, the process is done carefully and thoughtfully, in order to end the study with new information on a culture and to establish new connections