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Observation in anthropology
The hallmark of ethnographic fieldwork is
Observation in anthropology
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1. An important concept described in Hedican’s book, Up in Nipigon Country is “reflexive understandings”. The concept of reflexivity in anthropology is the process of reinterpreting data from someone else’s point of view, from someone who actually lives in the ethnographic site that the anthropologist is researching (Hedican 2001: 12). Hedican confesses that he finds this process to be very complicating (Hedican 2001: 12). Hedican states that the step-by-step process of “understanding the ethnographic reconstruction is necessary in learning about the way we accomplish our task as fieldworkers” (Hedican 2001: 12). He also states the “ability to transform nebulous currents of social behaviour into a comprehensive stream of understanding is a minor miracle in itself” (Hedican 2001: 13). Furthermore, Hedican is describing the difficulties that reflexive understanding has brought to him and how it is a long process when conducting fieldwork.
“Participant observation” is another key concept described in both Henry’s ethnography, as well as Hedican’s ethnography. My personal understanding is that participant observation means living in a culture that is not your own while also keeping a detailed record of your observations and interviews. Also, it is described as a research method to gain a close relationship with a given cultural group. Henry explains that “anthropology has a long tradition of identifying itself as a distinctive discipline on the basis of its methodology – fieldwork or participant observation” (Henry 1999: 56). Additionally, Henry suggests that “being there” (Henry 1999: 56) and “placing yourself within a field of sociality allows you to fully experience and understand the situational field” (Henry 1999: 56). I think t...
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... in the ethnographies than in school textbooks. The writing style and tone in educational textbooks are aimed specifically at students to educate them; also the material has a more serious, demanding tone. Whereas, Hedican’s ethnography is written for an audience of all age groups, and the tone of his writing is gentle and passionate, where people can relate to his experiences. However, I found similarities between ethnographies and journals, travel diaries, or even stories that you tell to your family and friends, because they all involve personal experiences that people can relate to which makes it more interesting to read. In conclusion, Henry’s work and Hedican’s work are very different pieces regarding purpose and experiences stated within it. Although, both anthropologists share similar views towards creating an ethnography and conducting fieldwork research.
This approach, which combines aspects of ethnography and autobiography (Ellis et al., 2011), found legitimacy based in the postmodern critique of how the mediums of scientific research - its lexicon and paradigm – constrained the findings of a study (Krizek, 1998; Kuhn, 2012) or as Richardson (2000) puts it “form and content are inseparable” (p. 923). In that way scientific research’s goal of pure objectivity is challenged as unattainable.
Sir Raymond Firth famously said that ethnography “makes the exotic familiar and the familiar exotic.” You mainly hear stories of ethnographers and anthropologist going to other countries to study societies that are fascinating and unknown so that we can become familiar with their culture and understand. This is how we make the exotic familiar. Within our own country we are under the impression that because we live around these people we know them and there is nothing to learn, but when we step in and begin to observe what’s in our own backyard we realize there are things that we don’t know. This is what Philippe Bourgois and Jeff Schonberg have done in Righteous Dopefiend.
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
As a scholar invested in the progression of the field of Native American material cultural studies, I consistently recondition my understanding of both epistemology and the appropriate ways to approach cultural circumstances of the so-called “Other” through personal encounters and the shared experiences of my contemporaries. My own ethical position is forever fluid, negotiated by both Native and non-Native sources as I attempt to find ground in what exactly I intend to do (outside of an occupation) with the knowledge I accumulate. Perhaps the most vulnerable facet of existence in the world of academia is the ease that comes in the failure to compromise one’s own advancement for the well-being of those being studied. Barre Toelken is an encouraging exception to this conundrum, considering his explicit analysis of both Navajo and Western ethics in the case of the Hugh Yellowman tapes. His essay argues for an approach that surrenders the fieldworker’s hypothetical gain to the socio-emotional needs of subjects’ epistemological structure and, most intriguingly, he treats ethnographic materials as praxis rather than data. After years of apprehension with the objectifying habits of cultural anthropology, a discipline internally dithered by the bickering of Science vs. Humanities, I am finally moved to disengage from such authoritatively based methods altogether as a result of Toelken’s example.
Anthropologists have stumbled upon or discovered the world of anthropology in their own ways. Barbara Smutts decided that she would study anthropology at the age of 13 (Rosenthal, 23). After reading Jane Goodall's first article about chimpanzees and with her love of animals and science she knew that anthropology would be her career (23). Adrienne Zihhnan, like Smutts, stumbled upon anthropology after reading an article. She read a book by Margaret Mead for a course at Miami University (Shell, 38). After reading it she changed her major and transferred to a college with the major (38). Zihhnan has made Paleoanthropology her specialized area. The origination of the two­legged gait has been her focus (Shell, 40). Smutts has studied Primatology and observed olive baboons and the bottle­necked dolphin (Roshenthal, 24 & 26). The discovery of a career through reading an article makes a person wonder if all big decisions could be that simple.
...and to view cultures differently in general. Some Anthropologists with postmodernist ideologies view cultures as "messy text", which is "the most complex and interesting form of experimentation with ethnographic writing now being produced" (Marcus, 187). The influence of Postmodernism also lead to the emergence of reflexivity. Various styles of reflexivity now exist, such as feminist, sociological, and anthropological. Reflexivity contributes to "messy text," because it identifies many cultural aspects ethnographers cannot explain nor understand and thus cannot be fitted, neatly into structure. Reflexivity is also influencing ethnographers to develop new approaches in studying culture. As we have reviewed in several ethnographies this semester, we see that personal reflections of the anthropologists is just as significant to fieldwork as the 'outsider' descriptions.
Anthropological researchers have considerable moral and ethical standards by which their work must be conducted in order to preserve the accuracy and the posterity of the information gathered during the study and also to the persons or cultures of which they study. These two important parts of anthropology – the research and those being researched – can be conflicting. The Code of Ethics of the American Anthropological Association presents itself as a body of guidelines for discussing these ethical and moral conflicts. This allows for researchers in the field of anthropology to have a foundation for understanding what decisions must be made regarding these ethical and moral conflicts and to whom the disclosures of those decisions should be made.
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
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...
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]
Personal experience and reflexivity should be used within anthropology as a tool to reflect on the culture that is being studied and not a refocusing of attention on the self. Works such as Dorinne Kondo’s “Dissolution and Reconstitution of Self,” use the idea of reflexivity as a mirror in which to view the culture being studied in a different manner. This use of reflexivity allows for the focus to stay on the culture being studied. A move away from this is the new branch of humanistic anthropology represented in this essay by Renato Rosaldo’s “Grief and a Headhunter’s Rage” and Ruth Behar’s “Anthropology that Breaks Your Heart” allows anthropologists to use reflexivity as a way to explore universal human feelings. For me, this is not the study of anthropology as much as self-reflexive psychology. The focus shifts from culture to self. The anthropologists completely understands the feelings of the people he/she is studying. I think that it is rather ambitious to state that emotion is univeral, and I do not think that it is the job of anthropologists to do so. The reflexive voice is a necessary aspect of ethnographic writing, but the anthropologist must be careful not to shift focus from concentrating on culture to concentrating on herself.
In the book titled Around the World in 30 Years, Barbara Gallatin Anderson’s makes a precise and convincing argument regarding the acts of being a cultural anthropologist. Her humor, attention to detail, and familiar analogies really allow for a wholesome and educating experience for the reader. Her credible sources and uniform writing structure benefits the information. Simply, the book represents an insider’s look into the life of a cultural anthropologist who is getting the insider’s look to the lives of everybody
“The anthropologist is a human instrument studying other human beings”. This quote can only be described as extremely relevant when reading McHugh’s ethnography, a detailed analysis on the Gurung people of Nepal. She involved herself emotionally, physically, and mentally during her stay, portraying what it’s like and what it takes to study other people from an outsider’s point of view. The relationships McHugh created throughout her stay deepened her understanding and paved the way for her fieldwork as she dived into the unknown.
McGee, Jon R., and Richard L. Warms. Anthropological Theory: An Introductory History. 5th ed. New York: McGraw-Hill, 2012. Print.