The Advantages and Limits of Ethnographic Reflexivity
Awareness of writing choices generates an appreciation of the reflexivity of ethnographic research. Reflexivity involves the recognition that an account of reality does not simply mirror reality but rather creates or constitutes as real in the first place whatever it describes. Thus ‘the notion of reflexivity recognizes that texts do not simply and transparently report an independent order of reality. Rather, the texts themselves are implicated in the work of reality-construction (Emerson et. al., 1995:213).
According to Robert M. Emerson and colleagues, reflexivity is a method in which the ethnographer is aware that his/her writing choices are shaped to acknowledge the ethnographers presence in the culture being studied. Thus, while writing and analyzing fieldnotes, the ethnographer-as-author grows increasingly aware of his role and responsibility in telling the story of the people being he/[she] studied; for in writing he/[she] re-presents their everyday world[1]. By taking the ethnographers presence in consideration, the ethnography becomes more than a mere piece of text. In the process of writing his/her analyzes of a culture, the ethnographer is constantly reminded that his work is to understand a realm of reality. In the following I will discuss the approach Dorinne K. Kondo and Renato Rosaldo use in writing their reflective ethnography.
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...
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... argues that even though our mission is to understand the culture we our studying one cannot make final assumptions about a culture. One has to reflex on the fact that a culture is always changing and that our preparation of our discipline is not often the method one uses in fieldwork.
As I reflect back to my own ethnographic research I found that even though I am Mexican-American and part of the Latino culture on campus my own community often challenged my interpretations. My interpretations were often critiqued by the male Latino culture, they felt that the meaning was much deeper and that I could not fully grasp the meaning because of my gender. Thus, I agree being reflective on ones ethnography can one fully add more meaning and understanding of a culture.
[1] Emerson et. al. Writing Ethnographic Fieldnotes. Chicago: University of Chicago Press, 1995: 213.
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.
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.
Writers like Amy Tan, use rhetorical writing to display emotional appeal, tone, style, and even organization. In Tan’s article, Mothers Tongue, she writes about her experiences with her mother's inability to speak English. She provides examples from her childhood of being discriminated, and stereotyped because of her race. Tan addresses cultural racism without showing any anger or specifically pointing out racism. She makes the reader realize that immigrants have to deal with discrimination, and disrespect in their daily lives. She uses Ethos, Pathos, and Logos to let the reader see what she went through in her early childhood experiences. Her audience reaches out to families who speak “broken English”, and have to deal with being discriminated, and disrespected.
There are less than three hundred cases of Hutchinson Gilford Progeria Syndrome in the world.(Asselin, 2014) The possibility of being born with it is obviously extremely small. Even though the possibility is small, the need to know about it and understand it is great. The people impacted by HGPS are merely children. They are innocent children with their lives cut short. All of this happens because of a small change in their genes.
Hutchinson-Gilford Progeria Syndrome other wise known as “Progeria”, or “HGPS”, is a very rare, and fatal genetic disorder characterized by an appearance of accelerated aging in young children. The rate of aging is accelerated up to seven times that of a normal life span in first 13 years of life. Progeria comes from the Greek word (πρό), “pro” meaning premature and (γῆρας), “gerias” meaning old age. While there are different forms of Progeria, the most sever form of progeria is formally known as Hutchinson-Gilford Progeria Syndrome, which was named after the doctors in England: in 1886 by Dr. Jonathan Hutchinson who described the syndrome, and by Dr. Hastings Gilford who independently discovered it in 1904 (Jameson).
Fuss, Diana. "Inside/Out." Critical Encounters: Reference and Responsibility in Deconstructive Writing. New Brunswick: Rutgers University Press, 1995. 233-240.
In the life of McCandless, he went to college, and graduated with a GPA of 3.72. He was given a large amount of cash for college purposes, and he donated that. He had an offer of a new car for himself from his parents. He had a clear path for himself that was set by his lo...
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.
bizarre genetic disease that seems to accelerate ageing could hold the key to longer lives for children with progeria.Progeria is an extremely rare, fatal genetic condition which causes babies to age quickly. Progeria was first described in an academic journal by Dr. Jonathan Hutchinson in 1886 and also by Dr. Hasting Gilford in 1897 both man was from England (Nordqvist 1). After discovering the two people they later came up with a new name for Progeria called Hutchinson-Gilford Progeria Syndrome (HGPS). Today in life there 53 cases of Progeria around the world and only 2 in the UK.1 in every 4 to 8 million babies are born with Progeria. Progeria effect all race equal boys and girls.
To support her thesis she strongly focuses on creating her ethos or her credibility as a writer. Through her impressive use of ethos, she gives the trustwort...
Not only this, but anthropologists will also employ Ethnography, writing down a description and analysis, based upon the fieldwork. This helps keep a record of what was learned, while also keeping the culture being studied under its own viewpoint. These factors help impact the analysis of a culture, while still being observed under a cultural relativism outlook.
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.
It was no secret to the reader of the play that Iago possessed a hatred for Othello. In fact, in act one of the plays the reader s...
As Iago tries to make sense of Roderigo’s yearning to kill himself, Iago describes how “our bodies are our gardens, to the which our wills are gardeners” (1.3.307). Despite his fanatic quest for revenge, Iago takes the time to reasonably convince Roderigo to stay alive, in order to carry out his personal mission. Additionally, the metaphor can also serve as the basis for Iago’s reasoning as he assumes the role of the “gardener” tending to the problem he sees with Cassio winning the lieutenant position. By manipulating others, he simply trims up and cleans the weeds, or betrays all his friends, in order to make the “garden” the way he wants it. Throughout the play, Shakespeare builds up the suspense of Iago’s betrayal, and in the final act, Iago depicts this as having “rubbed this young quat almost to the sense” (5.1.15). The “quat,” or pimple, describes how Iago saw Roderigo like a piece to his puzzle. While this betrayal is hard to fathom when considering humanity, the use of metaphors helps simplify Iago’s true feelings into a simple comparison. With the comparison, it becomes evident how carefully Iago planned his betrayal and how Iago really does not consider humanity when he makes his decisions. While there would be hesitation to leading a person on while planning to break them down, the
Personal and creative expressions are an alternative approach to traditional academic writing. They employ personal experiences to convey anecdotal narratives. Personal narrative in scholarly writing allows for a broader spectrum of emotion, such as empathy, compassion and humanity. This style no longer confines argumentative research to the empirically verifiable. For the reader, creative and personal expression allows for a broader chance of identification with the text. In the 1970s, consciousness-raising was focused on women’s personal experiences (Lecture Slides: January 12). Through personal narratives, consciousness-raising provided an environment in which individuals are able to develop a collective significance