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why is reflexivity important in conducting ethnographic researchwork
why is reflexivity important in conducting ethnographic researchwork
why is reflexivity important in conducting ethnographic researchwork
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Reflexivity
When an ethnographer examines a group of people, she is influenced by her position and understanding of her own culture. Before an ethnographer even begins her research, her opinion is effecting the process of selecting a topic. For instance, Anthropology’s most commonly known researcher Bronslow Malinowsky wrote the Argonauts of the Western Pacific. He did not choose to study a culture similar to his own because of the interest he had in the ‘exotic’. His preferences told him to pick a more remote group of people, the Trobriand Islanders. There has been a history of choosing the opposite of the Anthropologists own culture. Reflexivity is the use of one’s experiences to examine a culture. It is my argument that this reflexivity is necessary in the process of writing Ethnographies.
In Renato Resaldo’s introduction chapter to Culture And Truth: The Remaking of Social Analysis, Resaldo comes to grips with his misinterpretation of the “Grief and a Headhunter’s rage (Resaldo: p.1).” Whist studying the Ilongots of the Philippines, Resaldo examined the use of headhunting as an outlet for rage. However, his true understanding did not come until he had experienced the grief [and subsequent rage] of losing his wife. His use of his wife’s death to understand the Ilongot’s bereavement was imperative to his comprehension of an aspect of their culture. Without the admittance of his misunderstanding, the culture would be misrepresented forever[1]. Anthropologists and Ethnographers have a responsibility to themselves to be truthful, but more importantly they have a responsibility to the cultures they study. By including the tragic death of his wife, Resaldo is able to understand what the ritual of headhunting me...
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...t’s photograph. Fortunately, his ability to gather information and organize it [through hours of dictation from his tape recorder] was successful in giving the reader a comprehensive [slightly glamorized] result.
Reflexivity, as with any tool, can be overused. The writer must realize that the ethnography is the result of studying a culture and the recording of their culture is the most important aspect of the writing. When a personal experience can bring a better understanding to the reader then it should be used. The establishment of authority is necessary so that the reader can relate to the ethnographer, however too much emphasis on that aspect can give discredit the ethnography.
[1] Resaldo had misunderstood the Ilongot’s ritual of headhunting for many years and his new introduction to his book addresses the revelation that came after his wife’s death.
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.
As far back as Rigoberta Manchu can remember, her life has been divided between the highlands of Guatemala and the low country plantations called the fincas. Routinely, Rigoberta and her family spent eight months working here under extremely poor conditions, for rich Guatemalans of Spanish descent. Starvation malnutrition and child death were common occurrence here; rape and murder were not unfamiliar too. Rigoberta and her family worked just as hard when they resided in their own village for a few months every year. However, when residing here, Rigoberta’s life was centered on the rituals and traditions of her community, many of which gave thanks to the natural world. When working in the fincas, she and her people struggled to survive, living at the mercy of wealthy landowners in an overcrowded, miserable environment. By the time Rigoberta was eight years old she was hard working and ...
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
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.
Baseball is not a difficult game to comprehend, but it can a very long time to achieve a high level of performance. Usually one starts playing this game at a very young age and the first thing they start out with is throwing. Throwing a baseball involves exploiting all major muscle groups in the body to generate a large torque on the arm that will in turn create a high potential for speed when it is released.
...pecially with the use of DTC advertising, to such a wide range of afflictions greatly increased their consumer base, but one of them proved to be deadly. In 1999, four years after Lilly sent study results to the U.S. Food and Drug Administration showing Zyprexa didn’t alleviate dementia symptoms in older patients, it began marketing the drug to those very people, according to documents unsealed in insurer suits against the company for overpayment.(Applbaum, 248). Soon after it began to be used in those suffering from dementia, there were studies produces that showed an increase in death rate among elderly patients taking Zyprexa. In January of 2009, Eli Lilly and Company, who produced the drug, ended up settling the lawsuit and agreed to pay $1.415 billion which was one of the biggest corporate settlements in the history of pharmaceutical companies (Applbaum, 237).
Beginning with ethnohistory, which includes anthropology, the beginnings of the different studies of mankind are introduced, when the book then jumps to a postcolonial perspective the views of the future are pointed to the mistakes of the past. Each theory has a purpose to explaining the views and studies of different historians around the world. This essay will compare my views on ethnohistory combined with anthropology versus the views of postcolonial history.
Its America’s pastime. Since 1869, the MLB has been the sweetheart of American sports. A requisite to be a true American is to have a conceptual understanding of baseball; the seventh inning stretch, “Take Me Out To The Ball Game,” as well as hotdogs and warm summer nights at the ball park are all favorite memories of American pastime. However, what one might not realize is the extreme physics behind the game. The velocity of the pitch, and degree of the ball exiting the bat, the exit speed, and how an outfielder throws are entailed within the physics of baseball. It is important to understand the physics involved with baseball to grow in understanding and appreciation of the sport.
Baseball is known as America’s national pastime, and has been played for over 100 years. Baseball can be a lot of fun, but is also extremely challenging to play, especially trying to hit a 90 mile per hour fastball. I am a very devoted baseball player myself, and over the years I have learned numerous key things about the game. Baseball does not only require physical strength to hit and throw the ball, but it also requires a great mindset, such as, mental preparedness, concentration, and a positive attitude.
The problems of ethnocentrism tend to manifest themselves in the philosophy of history, when philosophers attempt to interpret empirical history in teleological terms. Ethnocentrism arises whenever the researcher attempts to universalize the Western subject-position. In sociological terms that have been widely popularized since Sumner, ethnocentrism involves one first identifying with an in-group, with whom one shares certain observable characteristics (culture, language, physical features, or customs, for example).[1] The belief in shared characteristics leads to an assertion of identity, and this belief in turn influences attitudes. Our attitude toward the in-group is one of favouritism, whereas our attitude toward the out-group is one of
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.
“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.
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...
The problems of ethnocentrism tend to manifest themselves in the philosophy of history, when philosophers attempt to interpret empirical history in teleological terms. Ethnocentrism arises whenever the researcher attempts to universalize the Western subject-position. In sociological terms that have been widely popularized since Sumner, ethnocentrism involves one first identifying with an in-group, with whom one shares certain observable characteristics (culture, language, physical features, or customs, for example).[1] The belief in shared characteristics leads to an assertion of identity, and this belief in turn influences attitudes. Our attitude toward the in-group is one of favouritism, whereas our attitude toward the out-group is one of
Peter Ilyich Tchaikovsky, also spelled Pyotr Ilyich Tchaikovsky, was born in Votkinsk, in the city of Vyatka, Russia, May 7, 1840. Second in a family of five sons and one daughter, to whom he was extremely devoted. Once in his early teens when he was in school at St. Petersburg and his mother started to drive to another city, he had to be held back while she got into the carriage, and the moment he was free ran and tried to hold the wheels.