Reflexivity and Modern Works of Anthropology
The role of reflexivity in Anthropology has changed a great deal over time. The effects of doing ethnography on the ethnographer was not considered an important mode of inquiry in the past. While inevitably, going to far distant lands and living with a culture so different from your own will at least cause the ethnographer to reflect on personal issues but most likely will cause profound changes in the way he or she will view the world. But in the past these changes were not important. What was necessary for the ethnographer to do in the past was to document a culture break it down structurally and quantify the observations made. The reflexive nature of his or her experiences were of little or no importance to the anthropological community. But over the years this has changed tremendously and Anthropology concerns itself more and more with the interactions between the ethnographer and his or her informants and the changes that occur in both due to the research being conducted. The scope of this paper will be to show this transition and also why it occurred.
The role of the Anthropologist in the past has been to document other cultures in order so the colonial authorities could better know how to rule them this is apparent in Bronislaw Malinowski's essay on the Trobriand islanders. He said, "The ethnographer has in the field, according to what has just been said, the duty before him of drawing up all the rules and regularities of tribal life; all that is permanent and fixed; of giving an anatomy of their culture, of depicting the constitution of their society. But these things, though crystallized and set, are nowhere formulated. There is no written or explicitly expressed code ...
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... not to say that a "scientific" documentation of the structure of the culture being studied should be forgotten about. But rather instead of being the main point of concern (as with Malinowski) it should be used to strengthen the arguments expressed by the author. Also as done with many other forms reflexivity should be able to be expressed in more abstract ways instead of just simply stating how you were effected and vice versa. But overall I think reflexivity is a good thing for Anthropological writing.
In conclusion, anthropology has come long way in the past few generations, at least in the sense of the writings produced by the students of this field. But perhaps this is due to the audience who reading the works and not the anthropologists doing the research. In any case reflexivity is definitely more openly expressed in the more modern works of Anthropology.
Robbins Burling, David F. Armstrong, Ben G. Blount, Catherine A. Callaghan, Mary Lecron Foster, Barbara J. King, Sue Taylor Parker, Osamu Sakura, William C. Stokoe, Ron Wallace, Joel Wallman, A. Whiten, Sherman Wilcox and Thomas Wynn. Current Anthropology, Vol. 34, No. 1 (Feb., 1993), pp. 25-53
Discrimintaion and equality in society is faced amongst people every day. One certain subject that seems to get most of this attention is whether or not homosexual couples should be able to adopt. Same sex couples should be able to adopt children for many reasons. Children that are raised by same sex parents are predominantly taught to be more open minded, have a greater sense of tolerance, and are thought of to be role models for equality in relationships and life. Most would say that these children will face issues regarding their parents sexual orientation, but this is not so. Children of same sex parents have studied to show very few differences in achievement, mental health, and social function as a child that is raised in a heterosexual household. Same sex parents will allow their child to express themselves through different talents and other attributes that there child seems to be indulged in. These children are often showing more loving, nurturing ,and outgoing behaviors that is exposed to them through gay parenting.
...the anthropological and other social sciences the basis for forming non-biased studies results that can be respectfully referenced and relied upon for their integrity.
Social rejection can be a very important topic to look at when making your decision towards gay and lesbian adoption, but another thing that also needs a lot of focus the behavior of the child. Will the change make him/her grow in a positive way, or will it simply make them take wrong actions.
Out of fifty states, only sixteen states allow gay adoptions while people in the other thirty-four states are either denied or sent to court to be determined by a complete stranger with no background information on the couple, whether or not they can take care of a child or not. According to “LGBT Adoption Statistics”, in 2012, 110,000 adopted children live with gay parents. Of the total amount of children in U.S. households, less than one percent lives with same-sex parents. If homosexuals were allowed to adopt, that one percent would rapidly increase. Sexual orientation of parents is not important when it comes to raising children; how the children are being raised and how the parents work together is what is truly important.
Anthropologists conduct fieldwork by studying people, their behaviours, and their culture. This is done in the field by actively striving to interpret and understand the world from the perspective of those studied (Powdermaker, 1968, Keesing 1981). Anthropological participant-observation includes a “deep immersion into the life of a people” (Keesing, 1981 p.16) with an aim to produce an ethnography that accurately details the experience in a holistic and valuable style (Powdermaker, 1968, Keesing 1981). Generally, full participation in a culture is thought to reduce the interference the researcher has on the behaviour of the informants (Seymour- Smith, 1986). Participant-observation is still widely used by anthropologists as it offers deeply insightful real world accounts which are difficult to achieve using other methods (Seymour-Smith, 1986, Li,
Since its inception, the academic discipline of anthropology has gone through constant paradigm shifts. In the nineteenth century, anthropology began as a nomothetic study based upon the development of cultures and societies through the process of evolution. Later on, several anthropologists particularly Franz Boas shifted the nomothetic approach of American anthropology into an idiographic approach, which focuses on assessing the development of cultures individually as their own separate entity. (Moore 2012:161) In the twentieth century, however, anthropology ushered in another paradigm shift. Several American anthropologists during this time, valued empirical data rather than applying the idiographic or the “Boasian” approach into their
In recent years, same-sex relationships have become more encompassing in US society. State legislation is changing such as accepting gay marriages, enforcing anti-discrimination laws, and legal gay adoptions; the lesbian, gay, bisexual, and transgender community is becoming public. Gay-headed families, like heterosexuals, are diverse and varying in different forms. Whether a created family is from previous heterosexual relationships, artificial insemination, or adoption, it deserves the same legal rights heterosexual families enjoy. Full adoption rights needs to be legalized in all states to provide a stable family life for children because sexual orientation does not determine parenting skills, children placed with homosexual parents have better well-being than those in foster care, and there are thousands of children waiting for good homes.
“Home is where the heart is.” In The House on Mango Street, Sandra Cisneros develops this famous statement to depict what a “home” really represents. What is a home? Is it a house with four walls and a roof, the neighborhood of kids while growing up, or a unique Cleaver household where everything is perfect and no problems arise? According to Cisneros, we all have our own home with which we identify; however, we cannot always go back to the environment we once considered our dwelling place. The home, which is characterized by who we are, and determined by how we view ourselves, is what makes every individual unique. A home is a personality, a depiction of who we are inside and how we grow through our life experiences. In her personal, Cisneros depicts Esperanza Cordero’s coming-of-age through a series of vignettes about her family, neighborhood, and personalized dreams. Although the novel does not follow a traditional chronological pattern, a story emerges, nevertheless, of Esperanza’s search to discover the meaning of her life and her personal identity. The novel begins when the Cordero family moves into a new house, the first they have ever owned, on Mango Street in the Latino section of Chicago. Esperanza is disappointed by the “small and red” house “with tight steps in front and bricks crumbling in places” (5). It is not at all the dream-house her parents had always talked about, nor is it the house on a hill that Esperanza vows to one day own for herself. Despite its location in a rough neighborhood and difficult lifestyle, Mango Street is the place with which she identifies at this time in her life.
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
Overall, Esperanza experienced multiple events that shaped her into the person she is. The experiences she had built the foundation for what she values by exposing her to the world around her. By moving to the house on Mango Street and experiencing the traumatic events along with the social norms Esperanza became the person she wanted to be even when the circumstances weren’t in her
James P. Spradley (1979) described the insider approach to understanding culture as "a quiet revolution" among the social sciences (p. iii). Cultural anthropologists, however, have long emphasized the importance of the ethnographic method, an approach to understanding a different culture through participation, observation, the use of key informants, and interviews. Cultural anthropologists have employed the ethnographic method in an attempt to surmount several formidable cultural questions: How can one understand another's culture? How can culture be qualitatively and quantitatively assessed? What aspects of a culture make it unique and which connect it to other cultures? If ethnographies can provide answers to these difficult questions, then Spradley has correctly identified this method as revolutionary.
There are hundreds of thousands of children who are in foster care and need a home with a family who will love and care for them. Families lead by same-sex couples are viewed as “non-traditional households” and these parents raise their children in very much the same ways as heterosexual parents. These children grow with their adoptive families and if their parents have a stable relationship with each other and with their adoptive children, and have great support systems, then it should not be difficult for those children to thrive in the world as children of gay/lesbian parents.
“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.
It analyzes similarities and differences in various cultures and societies. Culture is learned and affects our perception of the world throughout our life. Overtime, a sense of cultural superiority is formed amongst individuals who are constantly exposed to their own culture. Anthropology can help eliminate culturally based biases, also known as ethnocentrism. It is a common practice we all in engage in when evaluating other cultures, however, by practicing anthropology this allows us to learn about other cultures by placing themselves into the cultural environment allows us to learn the traditions and customs by experience. Marjorie Shostak`s study of the !Kung people revealed that they organized themselves differently than Western cultures, which included solving conflicts with discussion, communal behavior, and basic living traditions. Moreover, by interviewing and living in this cultural environment, Shostak was able to empathize with the !Kung people and she also considered that all humans share an emotional life, which is important when studying the history of our human