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.     

Ethnography of Africa: The Usefulness of the Useless

The complex epistemological and methodological problems of data-quality control or ethnographer bias in anthropological research as they relate to the use of the native languages and/or the use of native-interpreter informants are critically reexamined. Summarizing the 1939–1940 Mead-Lowie debate, the paper suggests, on the basis of a close review of selected classic ethnographies of Africa, various ways by which the quality of comparative cross-cultural data could be meaningfully improved . [methodology of cross-cultural research, epistemological issues in anthropology, use of native languages in fieldwork, ethnography of Africa, history of anthropology]     

Oral histories and the impact of archaeological fieldwork in contact encounters: meeting Socrates on the Omo

Whilst there is growing concern within archaeology about the wider impact of archaeological research in general, only limited attention has so far been paid to the impact fieldwork has on local communities. Here, using examples from fieldwork with an agro‐pastoral Mursi community in Ethiopia's Lower Omo Valley, we present a case in which local oral traditions are modified in response to archaeological discoveries. This illustrates a particular example of the impact of fieldwork during and after its completion; and the enduring traces of contact upon fieldwork participants. We argue that in employing an attitude of impact practice within fieldwork that foregrounds the Socratic notion of dialogue, the resulting focus highlights the value and significance of archaeology to local communities.     

‘Shrinking Worlds’: Cronulla,Anti‐Lebanese Racism and Return Visits in the Sydney Hadchiti Lebanese Community

By drawing on observations gained from ethnographic fieldwork in western Sydney with immigrants who are Maronite Catholics from Hadchit, North Lebanon, I demonstrate the pervasiveness of anti‐Lebanese racism in Australia and the way it cuts across class, gender and religion within the Lebanese community. My fieldwork was conducted around the time of two pivotal events: the 2005 Cronulla Riots in Sydney and the July 2006 war in Lebanon. By focusing on the experience of racism within the Hadchiti community, I show that the problems the Lebanese face in Australia cannot be attributed only to their economic disadvantage, low education and religious difference. On the contrary, the Hadchiti experience shows that Australia has a ‘glass ceiling’ and that there are distinct limits to the ability of successful Lebanese to translate their success into national belonging in Australian society. This has been particularly acute for the second generation of Hadchitis in Australia and has contributed to their search for transnational belonging back in Lebanon. During return visits to Hadchit, members of the second generation strive to find a place in the society their parents left behind, only to discover that they are considered to be ‘Australian’ rather than ‘Lebanese’. Thus, they are trapped in a migration process that renders them out of place in both Australia and Lebanon.     

Declaration of Taking Twice: The Fazendeville Community of the Lower Ninth Ward

The Fazendeville Village was a residential community founded during the Reconstruction era in 1867 on the land where the Battle of New Orleans (1815) was fought during the War of 1812 in what is now Chalmette, LA. The entire community was displaced and their homes were razed in 1964 to provide more land for the National Historical Park to commemorate the battle. Most of the residents moved to the Lower Ninth Ward in New Orleans and now, 42 years later, they are displaced again and their homes (those that are still standing) will be razed because of the devastation of Hurricanes Katrina and Rita and the floods. Previous research has proven that vernacular networks affect the exodus, return, recovery, and rebuilding of certain communities after traumatic situations. In this study, I suggest that in the Fazendeville community during past trauma, the maintenance of cultural livelihood was caused by communality, spirituality, and traditionality. In addition, I propose that these are also the vernacular networks that are catalyst for community renewal and empowerment—after hurricanes, floods, and historic displacement by the federal government. My ultimate goal is to transform ethnographies into a praxis capable of making the community present and not marginalized or excluded from history and the strategic plan for rebuilding New Orleans.     

Ethical Principles for Conducting Fieldwork

Federal regulations to protect human subjects assume a particular relationship between experimenter and subject based upon biomedical research. Because this relationship is not found in every type of research, the regulations are not universally applicable. Relationships between those who study and those who are studied vary with the kind of research. Such variations depend on the relative power and control of the researcher, the direction of interaction, and the level of possible harms and benefits. Measured on these continua, fieldwork is at the opposite end of the spectrum from biomedical research. Consequently, the ethical system on which federal regulations are chiefly based—using utilitarian risk-benefit calculations—becomes ineffective and inappropriate when applied to proposed fieldwork. Here, investigators have relatively little power and less control of the setting and context of research, interaction flows in two directions, and calculable harms and benefits are comparatively low. Various models of fieldwork are described, each having differing relationships between investigators and subjects. It is suggested that the Kantian categorical imperative, with its principle of respect for human autonomy, might be useful in judging the ethical adequacy of these varieties of fieldwork. [fieldwork, ethical principles, research relationships, federal regulations, risk-benefit calculations]     

Do "illegal" im/migrants have a right to health? Engaging ethical theory as social practice at a Tel Aviv open clinic

As the notion of a "right to health" gains influence, it is increasingly deployed in ways that are diverse, contextually variable, and at times logically inconsistent. Drawing on extended fieldwork at an Israeli human rights organization that advocates for "illegal" migrants and other vulnerable groups, this article contends that medical anthropologists cannot simply rally behind this right. Instead, we must take it as an object of ethnographic analysis and explore bow it is invoked, debated, and resisted in specific contexts. Critical ethnographies of right to health discourse and practice can enlighten us, and help us enlighten scholars in other fields, to the complexity, messiness, and "mushiness" (Sen 2009) of this right, especially in the context of advocacy on unauthorized im/migrants' behalf. It can also deepen understanding of the complicated and sometimes tense relationships among human rights, humanitarianism, and other contemporary idioms of social justice mobilization, especially in the health domain.     

The spiritual commons: Some immaterial aspects of community economies in eastern Indonesia

Informed by anthropologist Stephen Gudeman’s dialect between the interacting realms of community and market economies, I seek in this article to focus on aspects of the commons and the shared values of a community that might be referred to as the ‘spiritual commons’. The phrase speaks specifically to the ideas and practices that guide the ritual and spiritual elements of social life. I argue that the spiritual commons is not a realm set apart from economic life but integral to its reproduction. Gift exchange, sacrifice and commensality enacted as expressions of religious sociality represent economies of symbolic goods that serve both material and ideational ends. The article draws upon ethnographies of eastern Indonesia and the comparative possibilities expressed in case studies from Islamic southeast Sulawesi and Catholic Flores.     

Marketplace conversations in Cameroon: How and why popular medical knowledge comes into being

The author argues that buyers and sellers of Western pharmaceuticals at a local marketplace in Cameroon construct their ideas about illness and medicines in reaction to two kinds of situations in which they find themselves. The market situation induces people to adjust their medical beliefs to the economic transaction. Sellers are likely to inflate the efficacy of medicines and customers adjust their medical concepts to fit their limited financial means. In that way they rationalise their inability to buy all the drugs they would have liked to buy. The interview situation leads informants to produce rather specific and assured answers on topics about which they may know very little. Reasons include the inequality between interviewer and informant and the latter's wish to avoid making an ignorant impression on the interviewer. Three conversations held during fieldwork in 1983 are discussed.     

Hunting as a Source of Local and Traditional Ecological Knowledge among Campesinos in Nicaragua

Campesinos are the most numerous hunters in Latin America. Yet, local and traditional knowledge (LTK) among campesinos about hunting is often invisible to conservationists who perceive them as nonindigenous or illegal hunters. Moreover, research and methods for accessing campesino hunting LTK are limited in theory and practice. Conservationists therefore know little about campesinos’ cultural understandings of hunting. We assessed the LTK of Nicaraguan campesinos to determine whether they shared cultural hunting knowledge. Through 11 months of ethnographic fieldwork, an ethnoecology framework, and cultural consensus analysis, we found that campesino hunting LTK was shared across the study community. This knowledge extended from a worldview that emphasized subsistence and hunting secrets to ensure bountiful harvests, expressed through folk taxonomies, hunting strategies, campesino-dog relationships, and preparation of hunted animals. Campesino hunting LTK emerged from campesino culture, yielding numerous implications for conservation in Latin America.

     

Politicized and depoliticized ethnicities,power relations and temporality: insights to outsider research from comparative and transnational fieldwork

The insider and outsider positions in migration studies have conventionally been approached in terms of ethnic or national belonging. Recently scholars have problematized the essentialist approaches to these roles by arguing for the inclusion of multiple intersecting social locations that are at play in the constitution of researcher positionality. Less attention has been paid, however, on how different ethnicities are constructed and how they can become politicized and depoliticized at particular moments during the research process. This article discusses the fieldwork experiences of two “apparent outsiders” to the studied diaspora community. Drawing from our experiences in multi-sited and comparative fieldwork on the Kurdish diaspora, we argue that rather than taking insider and outsider positions as a starting-point to understand researcher positionality, scholars need to look at particular moments of insiderness and outsiderness to grasp how the researcher’s assumed ethnicity becomes politicized and depoliticized during ethnographic fieldwork.     

Survival Tactics and Strategies of Methamphetamine-Using HIV-Positive Men Who Have Sex with Men in San Diego

In this article, two ways that HIV-positive drug users survive under the supervision of law enforcement agencies, community health organizations, and social welfare offices are differentiated. First, strategies are long-ranging and often carefully planned, and they involve conscious utilization and manipulation of bureaucratic processes. Second, tactics are short-ranging and often haphazard, and they are used to survive on daily or weekly bases, with entrenched problems and structural solutions avoided or ignored. Data from three years of ethnographic fieldwork with 14 methamphetamine-using HIV-positive men who have sex with men in San Diego, California is used to expand upon these two categories, explaining the different, often ineffectual, ways these men accessed care, services, shelter, drugs, and companionship. This article also examines the policy implications of taking in consideration these different kinds of survival methods, arguing for intensive client-specific interventions when working with long-term addicts with multiple health problems.     

May I be a sacrifice for my grandchildren—transgenerational transmission and women’s narratives of the Yezidi ferman

This paper addresses the (post)-memories of the generations of offspring of survivors of the genocidal processes in the Ottoman Empire during World War I. About 12,000 Yezidis managed to flee to Armenia and establish a diasporic community. Based on ethnographic fieldwork within this community, including interviews with members of subsequent generations, this article focuses on the narratives and experiences of women as well as gender-specific violence. The gathered empirical data makes it possible to elaborate on the hardly documented history, on its lasting effects, and on gender-specific differences in these narrations. Despite certain politics of silencing, memories of genocidal persecution were passed down from one generation to the next. The most recent case of genocidal persecution of Yezidis in Shingal (Iraq) 2014 affected the very foundations of the Yezidi community both in Armenia and the transnation—and at the same time revived their joint remembrance of the fate of their ancestors who had once sought refuge in Armenia.

     

Evaluating completeness of maternal mortality reporting in a rural health and social affairs unit in Vellore, India, 2004

Health systems in developing countries infrequently implement and evaluate maternal death surveillance. This study identified under-reported and misclassified maternal deaths among women of reproductive age between 1999 and 2004 in a rural service unit in Vellore, India. In-depth interviews, semi-structured interviews and structured questionnaires were used to identify maternal deaths known to health care providers and community leaders who regularly come in contact with pregnant women. Eighteen under-reported and misclassified cases--or 50% of maternal deaths--were reported. These included 29% of abortion-related and 7% of domestic violence-related deaths. Based on this study's fieldwork, the existing death surveillance system detected 100% of the maternal deaths reported by hospital staff; however, it missed most maternal deaths reported by community workers. The latter are more likely than deaths reported by hospital workers to result from abortion and family violence. The existing surveillance system should be augmented with a community-based death surveillance system. This comprehensive approach identified twice as many maternal deaths than previously recorded and could be applied in other settings. Appropriate public health interventions should be initiated to prevent maternal deaths in this community.     

Is it God Speaking? Agency of Deities in the Western Himalaya

ABSTRACT

In many ethnographies, deities reflect social structures, represent power relations, or serve as a resource for individuals. However, believers usually do not doubt the existence of deities and their agency: that is, their ability to act and initiate change. The gap between these points of view narrows in the religious experiences in the Indian Himalayas. There, the local population, who communicate with local deities via mediums, face an epistemological problem: how to be certain that they are, indeed, talking with their gods. Furthermore, the believers are aware that they play a role in the decisions of the gods. These two aspects of the religious experience are expressed in the gradual transition of the gods from a Pahā?ī to a pan-Hindu identity, an indication of the way in which the agency of the gods is being challenged and is subject to negotiation by the locals.     

The Siriono of eastern Bolivia: A reexamination

The Siriono Indians of eastern Bolivia have one of the simplest cultures on record. In a famous ethnography, Allan Holmberg explained Siriono cultural poverty mainly with a psycho-functional model, in which the demands of the food quest were said to have prevented the elaboration of most aspects of Siriono culture. This article reexamines the cultural status of the Siriono in terms of population decimation, flight into a new ecological niche, acculturation to Whites and to other Indians and Afro-Americans, and a strategic but culturally corrosive shift from patrilocal to matrilocal residence. The article concludes that the reexamination of all past ethnographic work, and perhaps especially of the classic, or more influential ethnographies, is one of the most urgent tasks facing cultural anthropology.This article is a revised version of a paper presented at the 1976 Annual Spring Meeting of the Central States Anthropological Society. I thank Professora María Eugenia Bozzoli V. de Wille for first stimulating my interest in the Siriono; Beth Dillingham for many helpful conversations while I was formulating the arguments expressed herein; and Lee Haas for bibliographic assistance. I alone am responsible for interpretative statements.     

Self and Illness: Changing Relationships in Response to Life in the Community Following Prolonged Institutionalisation

Increasingly since the 1950s mentally ill people in the Western world have been removed from institutional care. In this paper I am concerned primarily with the response of psychiatric patients to living in a ‘normal’ community environment, in particular the extent to which they are able to assume new social roles and identities after long periods of institutional care. I conclude that despite persistent mental illness, deinstitutionalised patients have developed new roles and new identities, a new sense of independence, new coping abilities and a capacity to articulate future goals and desires. The findings are drawn from two and a half years fieldwork in an Australian capital city, where a group of long‐stay psychiatric in‐patients, who would not normally be considered for discharge, were given the opportunity to live in mainstream society. This accompanied the reduction of in‐patient beds and the eventual closure of a large psychiatric hospital as it amalgamated with another hospital nearby.     

Growth and residential conditions of a slum community in Colombo, Sri Lanka

Based on the authors' fieldwork, this article examined the spatial and demographic growth of a slum community in Colombo, Sri Lanka, in association with the inhabitants' socioeconomic conditions. In this slum community, which is near the industrial and commercial centers and has developed especially since the early 1970s, most dwellers are migrants from other parts of Colombo. The increase of dwellers resulted in a high-density residential condition, represented by an extremely small floor area per person, despite an income level that is not extremely low.