This work deals with the history of anthropology, setting out to define the historiographer as a composer, responsive to his own lived experience and to those whom he encounters. The essays address the work and influence of Franz Boas and Bronislaw Malinowski.
Focusing on some of the most important ethnographers in early anthropology, this volume explores twelve defining works in the foundational period from 1870 to 1922. It challenges the assumption that intensive fieldwork and monographs based on it emerged only in the twentieth century. What has been regarded as the age of armchair anthropologists was in reality an era of active ethnographic fieldworkers, including women practitioners and Indigenous experts. Their accounts have multiple layers of meaning, style, and content that deserve fresh reading. This reference work is a vital source for rewriting the history of anthropology.
This book introduces, from an anthropological standpoint, French Catholic missionary colonial ethnographic writing from the highlands of north Vietnam and Yunnan at the turn of the 20th century, and searches for the genealogies of the intellectual influences at play.
The first fifty years of the twentieth century were a time of ferment in American anthropology. American ethnographic work evolved from the "salvage" work of professionals affiliated with museums who undertook to document with artifacts and testimony the threatened traditional way of life among the Native American tribes, to the establishment of anthropology as a science, represented in university departments, that sought to describe the "ethnographic present" of isolated primitive peoples, often in distant parts of the world. By the beginning of the 1950s, cultural anthropology discovered the peasant. Robert Redfield, himself a leading figure in this paradigm shift, challenged anthropology's focus on a static model of the isolated primitive community, pointing out the dynamic nature of the "little communities" he studied in Mesoamerica. These were not isolated communities, but rather local, traditional cultures located well within the sphere of a complex urban culture. In order to distinguish the "great tradition" deriving from urban centers from the "little tradition" of a more primitive culture, Redfield believed anthropology needed to refer to other disciplines, such as theology, philosophy, economics, and sociology. In other words, anthropology had to develop from the collection of material artifacts to a concern with the immaterial realm of values and ideas. This collection of essays and previously unpublished papers, The Ethnographic Moment, tells the story of a remarkable chapter in Redfield's pioneering efforts on what was then an anthropological frontier. The present volume covers the years from 1952 to 1958, the last of Redfield's life. It focuses solely on his study of peasant communities. At the core of the book is his correspondence with the philosopher-humanist F. G. Friedmann, who played an important role in Redfield's conceptualization of the complex urban-rural continuum that characterizes the peasant's world. The volume also includes an autobiographical introduction by Friedmann that illuminates both his own writings and the humanistic background that motivated his study of peasantry.
Putting China into the context of general anthropology offers novel insights into its history, culture and society. Studies in the anthropology of China need to look outwards, to other anthropological areas, while at the same time, anthropologists specialised elsewhere cannot afford to ignore contributions from China. This book introduces a number of key themes and in each case describes how the anthropology and ethnography of China relates to the surrounding theories and issues. The themes chosen include the anthropology of intimacy, of morality, of food and of feasting, as well as the anthropology of civilisation, modernity and the state.The Anthropology of China covers both long historical perspectives and ethnographies of the twenty-first century. For the first time, ethnographic perspectives on China are contextualised in comparison with general anthropological debates. Readers are invited to engage in and rethink China's place within the wider world, making it perfect for professional researchers and teachers of anthropology and Chinese history and society, and for advanced undergraduate and graduate study.
Helping ethnographers devise a clearly articulated explanation of their methods, this book argues that norms about discussing methods in ethnographies are underdeveloped. The book considers what ought to be normative in methods discussions within ethnography - from the research design to the end product.
This is volume II of “Coral Gardens and Their Magic”, dealing with Kilivila terms related to gardening and agriculture. Kilivila is the language spoken on the Trobriand islands, a group of islands off the east cost of New Guinea. This volume will appeal to those with an interest in anthropology and Trobriand culture, and it would make for a fantastic addition to collections of allied literature. Contents include: “Language as Tool, Document, and Cultural Reality”, “The Translation of Untranslatable words”, “The Context of Words and the Context of Facts”, “Th e Pragmatic Setting of Utterances”, “Meaning as Function of Words”, “The Sources of Meaning in the Speech of Infants”, “Gaps, Gluts and Vagaries of a Native Terminology”, etc. Many vintage books such as this are increasingly scarce and expensive. It is with this in mind that we are republishing this volume now in an affordable, modern, high-quality edition complete with a specially-commissioned new biography of the author.
Anthropologists who have lost their senses write ethnographies that are often disconnected from the worlds they seek to portray. For most anthropologists, Stoller contends, tasteless theories are more important than the savory sauces of ethnographic life. That they have lost the smells, sounds, and tastes of the places they study is unfortunate for them, for their subjects, and for the discipline itself. The Taste of Ethnographic Things describes how, through long-term participation in the lives of the Songhay of Niger, Stoller eventually came to his senses. Taken together, the separate chapters speak to two important and integrated issues. The first is methodological—all the chapters demonstrate the rewards of long-term study of a culture. The second issue is how he became truer to the Songhay through increased sensual awareness.
Being Ethnographic is an essential introductory guidebook to the methods and applications of doing fieldwork in real-world settings. It discusses the future of ethnography, explores how we understand identity, and sets out the role of technology in a global, networked society. Driven by classic and anecdotal case studies, Being Ethnographic highlights the challenges introduced by the ethnographers' own interests, biases and ideologies and demonstrates the importance of methodological reflexivity. Addressing both the why and how questions of doing ethnography well, Madden demonstrates how both theory and practice can work together to produce insights into the human condition. This fully updated second edition includes: New material on intersubjectivity Information on digital inscription tools A practical guide to qualitative analysis software New coverage of cyberethnography and social media Expanded information on ethnographic possibilities with animals Filled with invaluable advice for applying ethnographic principles in the field, it will give researchers across social sciences everything they need to walk a mile in someone else’s shoes.
Grimshaw's exploration of the role of vision within modern anthropology engages with current debates about ocularcentism, investigating the relationship between vision and knowledge in ethnographic enquiry. Using John Berger's notion of 'ways of seeing', the author argues that vision operates differently as a technique and theory of knowledge within the discipline. In the first part of the book she examines contrasting visions at work in the so-called classical British school, reassessing the legacy of Rivers, Malinowski and Radcliffe-Brown through the lens of early modern art and cinema. In the second part of the book, the changing relationship between vision and knowledge is explored through the anthropology of Jean Rouch, David and Judith MacDougall, and Melissa Llewelyn-Davies. Vision is foregrounded in the work of these contemporary ethnographers, focusing more general questions about technique and epistemology whether image-based media are used or not in ethnographic enquiry.
This book primarily tries to bring out the analogy between the conceptual and methodological discourses on the theme of the other. The term 'Other' here refers to the oppressed sections of the society. It may be dalits, women, indigenous or ethnic communities. Since we are living in a multicultural and multilingual society, we should share our views with others on a platform where issues of the marginalized people are addressed by different scholars following different methods and techniques. Though there are various policies and plans for the welfare of the downtrodden, hardly any change can be seen at the micro-level structure of the society. There are studies which highlighted the problems and ethos of the downtrodden sections, but a majority of those studies neglected the marginalized groups. Hence, we felt the need to highlight the issues and concerns of these groups in a wider context and started thinking on the theme 'Ethnographic Discourse of the Other: Conceptual and Methodological Issues'. This volume attempts to discuss and theorize the pragmatic concepts and issues related to the marginalized groups in contemporary societies in South Asia. This book is interdisciplinary in nature and will be useful to scholars and students of Anthropology, Sociology, Linguistics, Social Work, Culture Studies, Gender Studies and Philosophy. It is widely applicable to all sections of the oppressed socially, economically, culturally, academically, politically and other wise.
This book offers a systematic and critical discussion of Peter Winch's writings on the philosophy of the social sciences. The author points to Winch's tendency to over-emphasize the importance of language and communication, and his insufficient attention to the role of practical, technological activites in human life and society. It also offers an appendix devoted to the controversy between the anthropologists Marshall Sahlins and Gananath Obeyesekere regarding Captain James Cook's Hawaiian adventures. Essential reading for those studying the development of philosophy in the twentieth century, this book will also be of great interest to anthropologists, sociologists, scholars of religion, and all those with an interest in the relationship between philosophy and the social sciences.