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Evaluating bias in research
Ethnography ideas
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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”. Spradley describes “naïve realism” as the belief that all people define the real world in the same ways. For instance, when Lee was looking for the best animal for Christmas dinner he was looking for a huge mass up animal. He believed that his concept of a good animal to eat
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
In “eating Christmas in the Kalahari desert” by Richard Borshay Lee we get to experience a story about an upcoming anthropologist who is living with the! Kung Bushmen tribe. Lee is currently introducing and practicing ethnographic techniques on their lifestyle. The! Kung Bushmen tribe is considered not so different from the everyday human. They just have beliefs and morals they have to follow as being part of their tribe. Lee came to study the culture of these people but he didn’t know the importance of Christmas to them. As a way to repay them for teaching him about their culture, Lee decided to buy a beautiful ox to enjoy for the Christmas dinner. This ox was the most beautiful and delicious food he had seen. Too much surprise Lee’s thoughtfulness
Wade Davis’ article, Among the Waorani, provides much of the content brought to light in Nomads of the Rainforest. His article delves deeper into their culture and motivations allowing one to more fully understand their beliefs, relationships, and savagery. Both the documentary and article attempt to create a picture of their close-knit relationships and their desire f...
"Children of the Forest" is a narrative written by Kevin Duffy. This book is a written testament of an anthropologist's everyday dealings with an African tribe by the name of the Mbuti Pygmies. My purpose in this paper is to inform the reader of Kevin Duffy's findings while in the Ituri rainforest. Kevin Duffy is one of the first and only scientists to have ever been in close contact with the Mbuti. If an Mbuti tribesman does not want to be found, they simply won't be. The forest in which the Mbuti reside in are simply too dense and dangerous for humans not familiar with the area to enter.
Eating Christmas in the Kalahari is an effective piece of literature which shows that a culture might understand a holiday or another's cultures traditions in a sense but they might practice it in another way and might find something offensive which wouldn't be in another culture. Richard Lee went to Southwest Africa to the !Kung expecting for the people to be happy and grateful that he brought the fattest oxen but the oxen were no more generous than the expression of his gratitude for the assistance and hospitality.
In today’s world, where every person has an outlet to voice their opinion, the public often falls prey to a practice that is known as pseudoscience. Pseudoscience can be defined as a belief or process which masquerades as science in an attempt to claim a legitimacy which it would not otherwise be able to achieve on its own terms. Another thought that comes alongside of the belief in pseudoscience is naïve realism which is the belief that we see the world exactly as it is (CITE BOOK) If a person believes in a scientific product or belief not proven true by science, then they have become subject to naïve realism. These two work together to endeavor to convince the consumer of their false hypothesis. Many people fall into
This quote also describes my first imergency into Malinowski’s ethnography, ‘’Argonauts of the western pacific.’’ It was uncharted waters, and I was left stranded on a beach of an unknown field with only my books to make for friends. This paper will give account of my thoughts as they appeared and evolved on several key issues through the book, concentrating on, what I deduced, to be of either paramount importance to the ‘’Malinowski experience’’ in the archipelagos of Melanesian New Guinea, or to be points of academic debate between me and the author and his work. Firstly, I will explore the position towards the ethnographer and his task in field work, giving account of Malinowski’s contribution to the field of social anthropology as well as providing some contrary opinion. Secondly, I will engage with the ‘’Primitive Economic Man’’ and Malinowski’s critic of him, leading to the depiction of the Kula and its ways, where I will look at how the author approached the system (and the structure) and how that approach had influenced his later observations and analysis. Finally I will look at the functionalists’ perspective on the local soci...
During his research Barker utilizes a series of methods in his quest to understand these indigenous people, from this he was able to capture his readers and make them understand issues that surround not only people form third worlds; but how these people and their struggles are related to us. By using ethnographic methods, such as: interviews,participant observation, key consultants/informants,detailed note-taking/ census, and controlled historical comparisons. In these practices Barker came to understand the people and their culture, of which two things became a big subject in his book. The first being Tapa, “a type of fiber made from bark that the Maisin people use as a stable for cloths and other cloth related uses. Defining both gender roles and history; proving income and also a symbol of identity to the people” (Barker 5-6). And the other being their forest, of which logging firms the Maisin and Non Government Organizations (NGO’s), had various views, wants and uses for the land. Logging firms wished to clear the area to plant cash crops such as oil palms, while the NGO’s wanted the land to remain safe; all the while the Maisin people were caught in the middle by the want to preserve their ancestors lands and the desperate need to acquire cash. With these two topics highlighted throughout Barkers ethnography the reader begins is journey into understanding and obtaining questions surrounding globalization and undeveloped
Realism, in philosophical terms, refers to the concept that there is a reality beyond our perception. This means that how we see things and what we believe about them has no impact on the nature of said things. For example an individual may see an object as blue and another see the same object to be red, this is merely a disagreement between both parties about how they should label the colour. This wouldn’t mean that both parties are discussing different objects, this shows that no matter what individual’s beliefs or thoughts on the real world are only ever approximations and do not accurately capture reality. (O’Brien, M and Yar, M, 2008)
It is widely recognised that the relatively recent sciences of anthropology and ethnology have often seemed in thrall to, and supportive of, the colonial project. Supposedly objective in outlook, anthropological discourse has often been employed to validate and justify theories of race, hierarchy, and power. So-called factual knowledge becomes a means through which racial stereotyping can be bolstered or created. The ethos of Western rationalism allied with the discourse of pseudo-science in Orientalism and Indology creates a body of knowledge which can be used as leverage in the acquisition ,or, retention of power. Such theories, however flawed, become essential ingredients in the process of defining the Other, inevitably a process which measures itself against definitions of the Self. Nineteenth-century anthropological investigations in India proclaimed a body of supposedly verifiable truths about the land and its people. In the process of formulating what or how the Indian people are, ideas of individual agency are stripped from them. Ronald Inden writes that essentialist ways of seeing tend to ignore the "intricacies of agency" pertinent to the flux and development of any social system (Imagining India. Oxford: Blackwell, 1990.p20).
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.
Schneider asks, does this practice rob peoples of their culture, or simply generate a new kind of survival market culture? In seeking “to recognize and question Eurocentric imaginings of the world,” the discipline of anthropology complicates the right of tourists to judge the commodities of indigenous communities, as it questions the right of a global economy that forces peoples to produce such commodities to survive (Schneider 83).
The use of reflexivity in ethnographic research and writing is used to insist that the anthropologist has systematically and rigorously revealed their methodology and their self as the instrument of data collection and generation. Reflexivity can play a variety of roles in ethnographic writings as observed in the works of Renato Rosaldo, Dorinne Kondo, and Ruth Behar. These three anthropologists all use reflexivity in different ways to convey their findings and feelings. The three works, however, also point out the advantages and the limits of ethnographic reflexivity.
In this research I will discuss the anthropological theorists of Clifford Geertz and of Julian Steward in regards to their ideas of culture, the environment and specifics related to each theorist ideas such as meaning and behavior. A brief overview of their respective backgrounds will be given to frame the discussion and add context to Geertz and Stewards perspectives .Furthermore, this paper will connect the ways other theorists have influenced Geertz and Steward in shaping their own understanding of culture and theories related to culture. And ultimately compare and contrast the two perspectives to each other.
When Realism started to emerge, people started to rely on the physical, physiological, and scientific way to understand nature, society, and human behaviour.[1]_People started to reinforced the Enlightenment’s foundation of rationalism.[2] Different from how Romanticism focused on feeling, and on subjective emotion, people started to focus on science and realism. Since people at this time believed in science, a Western philosopher Auguste Comte created the term positivism.[3] Artists believed that Positivism is equal to Realism.[4] Since people thought what they see themselves are real, artists started to observing on the experiences and on the contemporary life.[5] Once Jules Antoine Castagnary described the realism as, “ There is no need to return to history, to take refuge in legends, to summon powers of imagination. Beauty is before the eyes, not in the brain; in the present, no in the past; in truth, not in dreams”.[6] This quote defiantly shows the characteristics of the Realism, how Realm do not describe the dreams, history, nor future, but shows the present. Instead of drawing the paintings with imaginations, Realists artists painted the modern contemporary life without emotions.[7] In order to fully understand what