The Myth of the Male Ethnographer and the Woman's World

It is here argued that the traditionally accepted view regarding the inaccessibility of the woman's world to male ethnographers is largely a rationalization that justifies not collecting information about women, glosses over the fact that much such information is readily attainable, makes the questionable assumption that this information will be so distorted as to be useless, and erroneously implies that there are no comparable problems for male ethnographers working with the man's world.     

Sows' Ears and Silver Linings. A Backward Look at Ethnography

Globalization, changing views of science, and alterations in the culture concept have gradually modified the way fieldwork is perceived within anthropology. This paper briefly examines the contributions of four ethnographers in order to argue that ethnography based on fieldwork remains essential to our definition as a profession. The claim is made here that unless anthropologists continue to make fieldwork central, anthropological theory will be cut off from its grounding in data. Other observers, less skilled than anthropologists but more daring, will increasingly supplant ethnographers in gathering new information that they then interpret and in claiming the public readership that anthropologists were once able successfully to address.     

Playing the dance,dancing the game: Race,sex and stereotype in anthropological fieldwork*

This article explores the complexity and implications of sustained sexual relationships between ethnographers and people in the field with whom they work. It explores influences on the kinds of knowledges the ethnographers acquire and the kinds of ethnographies they produce, as well as insights into issues of race, gender, and social and economic differences. This specific discussion revolves around a relationship the author had with a fellow capoeira angola player in Salvador, northeastern Brazil. Representations of Otherness and its relationship to tourism, economic inequality and concepts of self as well as to gender norms, are argued as playing an active and politicized role in the insights gained through the participant/observation methods of anthropology.     

Skinboats and the Yakut ’xayik’

In this paper it is argued that the proliferation of ethnographic genres is the result of deliberate textual inventions by postmodernists, on the one hand, and a natural consequence of the method of participant‐observation by experiential ethnographers, on the other. This implies that experimental and experiential ethnographies are distinct approaches to doing and writing fieldwork and culture. Consequently, experiential ethnographies have to be reclaimed from the textualist lock‐in to which some experimental ethnographers have led the discipline. Distinguishing between the two types of ethnographies invites us also to puzzle about the role of rhetoric, empathy, and the dangers and uses of experimental and experiential ethnographies.     

On Reflexivity

The value of reflexivity has been widely accepted in anthropology during the past two decades. The concept of ref lexivity can be seen developing in the work of theorists and ethnographers of the 1960s and 1970s and was brought to flower among theorists and ethnographers of the 1980s and 1990s. But little critical analytic attention has been directed toward its claims to generate new understandings and inform about their positional foundations. However, consideration of the possibility of reliable self-reports leads to skepticism rather than confidence. Furthermore, the underlying assumption that the unavoidable subjectivity of researchers negates any external validation of knowledge proves to be mistaken, making the question of positionality moot. [Keywords: reflexivity, postmodernism, ethnography, positionality, scientific method]     

Infanticide and fertility among Eskimos: A computer simulation

Until recently, certain Eskimo groups were reported to practice female infanticide in the belief that the time spent suckling a girl would delay the mother's next opportunity to bear a son, males being preferred to females because of their future role as providers in a hunting economy. From sex ratios in census data, rates of female infanticide of up to 66% for some groups have been inferred, leading some ethnographers to conclude that these groups were headed for extinction. Eskimo beliefs regarding the effects of infanticide on fertility, however, are in accord with the results of research on the relation of fertility and lactation: The cessation of lactation following infanticide would significantly shortern the expected interval until the next birth. Given this fact and available field data regarding the parameters of Eskimo population growth, the present computer simulation indicates that Eskimo populations could sustain a rate of 30% female infanticide and still survive. Higher reported rates are explained as the combined result of female infanticide plus the tendency of ethnographers to overestimate to overestimate the ages of juvenile females relative to juvenile males.     

Harmonic Dissonance: Reflections on Dwelling in the Field

Focusing on the idea of dwelling in the field, this paper explores the moral grammar of living with others in field settings, including the texture of membership in one's own family and host families. Through a comparative analysis of two ethnographic research contexts – one on transnational Christian non-governmental organizations in the US and Zimbabwe in 1996 –97, and the other on orphans and philanthropy in India in 2004–05 – I interrogate what it means to inhabit the field. In the world of multi-sited ethnography all research sites are not created equal; both in terms of the kinds of data one can collect and the types of observations one can make. How ethnographers are situated in a web of affliations affects their experience in the field, what they observe, and their research practice. I propose renewed attention to how anthropologists live in the field, including how relationships are interpreted in the field by ethnographers and their informants.     

Animals and the Limits of Ethnography

Is ethnography (as constituted in the social sciences) a reliable method with which to understand interspecies intersubjectivity? Can a method that has become a cornerstone approach to a qualitative understanding of humans for more than a century interrogate the social ties between humans and animals? Will it illuminate the similarities and differences between humans and their animal familiars? Using a programmatic approach to ethnography, and drawing on lessons from cyber ethnography, this article examines the challenges facing an ethnography that takes animals seriously as social beings and ethnographic subjects. The ability of ethnography to deliver a faithful portrait of being relies in large part on the communicative trust developed between ethnographers and their participants and interlocutors; it lies in the quality of the intersubjective exchange. Communicative intersubjective trust is both the paragon quality one wants in ethnographic social exchange and the most ill-defined and difficult to ascertain. So much ethnographic authority is underpinned by the hope that ethnographers have understood the people they work with in their terms and can faithfully re-present and interpret that world view. This article argues that the tricky and ambiguous business of intersubjective exchange poses important methodological questions for anthrozoology.     

Behavior as a social construction

Behavior analysis is examined from a social constructionist perspective. Constructionism is first defined and contrasted with a generic positivistic image of science. Behavior analysis, especially the matching law, is then viewed from both perspectives. The actual practice of behavior analysis (as opposed to the philosophy of radical behaviorism) more strongly resembles positivist than constructionist views. This alignment between behavior analysis and positivism emerges more sharply when positivist and constructionist perspectives are compared on the relation between science and music. Charles Rosen has identified how the classical style of musical composition and performance depended on 18th century keyboard technology, and a constructionist view sees the matching law as reflecting mid 20th century technology and culture in much the same way as it sees, say Mozart's 23rd piano concerto, as reflecting late 18th century culture. Behavior analysts, who often behave as though they see the matching law as an objective, impersonal, stable, hard, cold, incontrovertibly true fact, appear more inclined than constructionists to see a fundamental difference between the matching law and Mozart's 23rd piano concerto, to which they would attribute few if any of these characteristics. Possible implications are derived for tolerance in science.     

Analogies and resonances in the process of ethnographic understanding

In this paper I explore the way in which anthropological understanding is engendered through analogies with an ethnographers experiential knowledge. This theme is addressed via an account of the development of my friendship with my ‘key informant,’ employing what Riesman (1977) calls a ‘disciplined introspection’ of what I as an ethnographer brought to the ethnographic encounter.     

Working-Poor Mothers and Middle-Class Others: Psychosocial Considerations in Home-School Relations and Research

This article draws from a three-year ethnographic study of girls and their mothers in a high-poverty, predominantly white community. Informed by critical and feminist theories of social class, I present four cases that highlight psychosocial tensions within the mother-daughterteacher-researcher triangle and argue that white, middle-class female teachers and ethnographers need to be particularly reflexive when working with children across the social class divide.     

Calculating the Cultural Significance of American Indian Plants: Paiute and Shoshone Ethnobotany at Yucca Mountain, Nevada

Ethnobotanical studies are of interest to ethnographers, ethnobotanists, and cultural historians who study the prehistoric, historic, and contemporary contribution of plants to the sociocultural adaptations of American Indian people. A critical research issue is evaluating the differential contribution of plants to American Indian adaptive strategies. This article takes the first quantitative plant evaluation model and combines it with field data from the Yucca Mountain, Nevada, ethnobotany study to explore the utility of this model for evaluating the cultural significance of botanical resources to contemporary American Indian peoples.     

A Composite Approach to the Study of the Problem of the Family and Personality

The first All-Union School Seminar for Young Scientists on the subject "The family and personality" took place in Svenigorod from 17 September through 22 September 1984, under the auspices of Faculty of Psychology of Moscow State University. Participants included philosophers, legal experts, demographers, orientalists, ethnographers, geneticists, educators, psychologists, sociologists, psychotherapists, and sexologists-in all, over one hundred scientific and practical workers from many cities of the country who constitute the nucleus of the school.     

General Principles of Classification and Nomenclature in Folk Biology

Since about 1954, modern field research has been carried out by a number of ethnographers and biologists in an effort to understand more fully the nature of folk biological classification. Much of this work has been devoted to studies dealing with the naming and classification of plants and animals in non-Western societies. It has now become apparent that several important and far reaching generalizations can be formulated which promise to throw considerable light on prescientific man's understanding of his biological universe.     

EMOTIONS IN THE FIELD: WHAT ARE WE TALKING ABOUT?

In the anthropology of emotion, rival approaches – cultural relativism and a universalism based on common humanity or shared experience – imply different forms of engagement in the field. This article, a sceptical appraisal, suggests that ethnographers commonly fail to build the diversity of emotional practice into their accounts and have therefore provided a flawed basis for theorizing and comparison. With reference to two Indonesian cases – Nias and Java – I suggest that the domain of emotion is diversely bounded cross-culturally and is inconsistently constructed in particular contexts. This has critical implications for fieldwork methodology, cross-cultural comparison, and theories of human development.     

The Ethnographer Who Never Was: Eulalia de Abaitua as a Lens on Fin-de-Siècle Basque Society

Nineteenth-century Basque culture became a kind of ethnographic museum for anthropology, yet the nativism of its discourse ignored the industrial dimension of Basque society. This duality was captured, however, by the amateur photographer Eulalia Abaitua. She has been ignored by the canon due to her “amateur” status, her gender, and perhaps even her own transnational identity. However, her work fits into a long photographic tradition of “vernacular” ethnographers and her contribution is to be found in her “performance” or production. She should, then, be reclaimed as a significant actor in the history of Basque ethnography.     

Secular morality, village law, and Buddhism in Tibetan societies

Contrary to assumptions frequently made about Buddhist societies and to models promoted by Tibetan elites, not all Tibetans understand their religion in an ethical way. This article demonstrates that, for a community of villagers in Ladakh, Buddhism is not a source of moral guidance nor is it regarded by them as providing authority for the exercise of political or judicial power. Comparing the findings of ethnographers elsewhere in the Tibetan region, it is apparent that many Tibetans regard the cosmos and its inhabitants as having little relevance for the moral order of their community or its political organization. It is suggested that such understandings have a profound effect on local understandings of the ambit and significance of Buddhism and on the course of its assimilation in the region.     

The Power of Black and Latina/o Counterstories: Urban Families and College-Going Processes

This article examines the diversity of practices utilized by working-class and poor black and Latina/o families to support their children's college-going processes. We employ the work of feminists, scholars of color, and critical ethnographers to critique the power undergirding the monolithic model establishing one entry point of parental involvement in urban schools. Then, drawing on data from a one-year critical ethnography of 27 black and Latina/o youth, we illustrate the ways counterstories expanded entry points of family involvement within the lives of black and Latina/o college-bound youth . [minorities, youth, college-going, family, counterstories]     

God is in the Data: Epistemologies of Knowledge at the Creation Museum

In contemporary American public culture, interest groups increasingly mobilise social constructionist arguments in order to discredit strains of scientific knowledge. According to Latour [2004. Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern. Critical Inquiry, 30:225–48], the field of science studies has contributed to this trend by exposing the ways that scientific facts are socially mediated. In this article, I examine how a narrative of social construction is articulated in the Creation Museum, a young earth creationist museum in Northern Kentucky, USA. I compare the epistemology of science in the Creation Museum with that of conspiracy theory and of social constructionist science studies. I examine how, in the Creation Museum, social constructionist critique is combined with a framing of the Bible as a source of factual data. It is argued that science studies, conspiracy theory and creationism overlap in their critiques of the transparency and objectivity of science. However, they diverge in terms of the degree of recursivity they allow.     

The Taphonomy of Disaster and the (Re)Formation of New Orleans

Using observations from recent participation in post-Katrina recovery efforts in New Orleans, I make the case in this article that taphonomic processes such as trash removal, deposition, earthmoving, and demolition are a primary medium through which individuals and communities reconstitute themselves following a disaster. Taphonomy, or the formation of the archaeological record, does not simply reflect social processes, it is a social process. The taphonomic processes currently underway through the clean-up and rebuilding efforts in New Orleans dramatically illustrate this point. I recommend that both ethnographers and archaeologists undertake a fine-grained ethnoarchaeology of disaster. I engage with the literature of disaster to illustrate the potentials I see for this type of study, particularly as it pertains to the culture–nature nexus, perceptions of vulnerability, and the revelatory power of disasters.