In Essentials of Cultural Anthropology, the book defines ethnography as “a written account of how a single human population lives” (Bailey & Peoples, 2014, p. 8). It seems to be such a simple definition to the multiple levels needed to make a successful ethnography as shown by Douglas Raybeck in Mad Dogs, Englishmen, and the Errant Anthropologist. These multiple levels of ethnographic methods include problems that often arise, the assimilation into a culture, and the many different ways of perceiving culture. This method of study is particularly unique to the social sciences because of the extensive amount of assimilation one does in order to interpret a society's culture. There is the need for a year-long period--occasionally even longer-- …show more content…
91). One extreme perspective is materialism: the belief that the main influences on humans is how “people produce and distribute resources from their environment” (Bailey & Peoples, 2014, p. 91). In Wakaf Bharu there is the process of bargaining that Raybeck’s wife, Karen, was expected to participate in (1996, p. 46). Materialists would speculate that the high value placed on bargaining is placed on economic gains and losses for both the vendor and customer. This is true, but they miss an aspect that the other extreme would evaluate. Postmodernists question “the truth values of belief and knowledge” (Bailey & Peoples, 2014, p. 94). This group would see the importance bargaining plays in culture, not just for economics, but the power relationship played out in losing money and gaining a crowd to show skill and talent. Raybeck employs a combination of many different theoretical perspectives, and it is shown in the ways he views and records the Kelantanese culture. If he had focused primarily on one perspective instead of a combination he would have missed out on many of the key nuances of the …show more content…
One of the first tasks that Raybeck takes on in the ethnography is documenting kinship. He later describes the usefulness of the genealogies he created, but the process of creating them was quite difficult. He says that the Kelantanese often use “Arabic naming conventions” (Raybeck, 1996, p.62), making a task that seems relatively simple, quite complex. Combine that with a high divorce rate and the number of relatives sky rockets. But through his interviews on kinship he discovered that most Kelantanese had a “detailed and accurate knowledge of very extensive kin networks” (Raybeck, 1996, p. 62). This helped him to make the discovery of the level of importance placed on family and village support. Raybeck credits much of his success to this ethnography to his key informants. One that he often praises is his neighbor Hussein. When Raybeck was first conducting his interviews he had to learn the difference in politeness in Kelantanese culture. Hussein had to subtly remind him that Raybeck (1996) must “behave like a hen, not a rooster” (p. 60). His key informant helped to set him on the right path to gaining the information for his research question, but also taught him a key aspect of culture that, until then, he was failing in as a participant
In the book Ancestral Line: The Maisin of Papua New Guinea and The Fate of The Rainforest by John Barker a concept that connects this book to what have been learned in class is the idea of kinship. I will be discussing what kinship and it’s two main components are, and how they relate to the book.
The writings of various ethnographers and anthropologists are intended to inform and educate the reader by imparting awareness and understanding of unexplored cultures. The value of such a work is directly related to the author’s familiarity with the culture. For instance, an individual intimately acquainted with a situation have different insights, but also different biases than an outsider. Elizabeth Fernea’s work "Guests of the Sheik" is a combination of the two perspectives. It documents her immersion into the society and culture of El Nahra, a village in Iraq, during the first two years of her marriage to Bob, an anthropologist. Her honest and frank narrative provides a fascinating glimpse at the lives of the men and women living in the village and the relationship Elizabeth, affectionately referred to by the people of the village as Beeja, has with them.
In John Barker’s Ancestral Lines, the author analyzes the Maisin people and their culture centered around customs passed from previous generations, as well as global issues that impact their way of living. As a result of Barker’s research, readers are able to understand how third world people can exist in an rapid increasing integrated system of globalization and relate it not only to their own society, but others like the Maisin; how a small group of indigenous people, who are accustomed to a modest regimen of labor, social exceptions, and traditions, can stand up to a hegemonic power and the changes that the world brings. During his time with these people the author was able to document many culture practices, while utilizing a variety of
When you go to the mall to pick up a pair of jeans or a shirt, do you think about where they came from? How they were made? Who made them? Most consumers are unaware of where their clothes are coming from. All the consumer is responsible for is buying the clothing from the store and most likely have little to no knowledge about how it was manufactured, transported, or even who made the clothing item and the amount of intensive labor that went into producing it (Timmerman, 3). In my paper, I will utilize the book Where Am I Wearing? by Kelsey Timmerman and the textbook Cultural Anthropology: A Toolkit for a Global Age by Kenneth J. Guest to examine globalization in the context of the clothing industry.
The way of the Ju/‘hoansi life has changed dramatically in many ways throughout the years. However, it is still possible to reflect upon their original way of life and compare it with their present state of living. Most of the changes occurred due to environmental, economical, developmental, social and cultural changes. All of which play a vital role in determining a Ju’s way of life. Although the land of the Dobe and !Kangwa have developed and changed in recent years, there are still some remnants of how the environment used to be. A significant shift in social and cultural aspects of the Ju/‘hoansi life can be observed in the new environment. However, some important aspects of their culture and belief system are still reflected in their everyday lives.
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.
Ethnography is typically defined as research designed to explore cultural phenomenon that take place in another part of society or even the world. This requires a researcher to analyze similarities and differences between cultures through a perspective that is not judgmental, but more so open to new concepts that aren’t necessarily normal to their own culture. For my research, I decided to interview a friend of mine who is culturally different when compared to myself. Before beginning my interview I created a hypothesis, which I hoped to prove through my findings. Initially, I believed that most children, who are raised within a specific’s culture influence, tend to absorb the lifestyle and mindsets of their parents. Almost similar to the quote “The apple doesn’t fall far from the tree.” By growing up within a specific culture’s influence, a child will grasp what they learned from their parents and apply it to their own lives.
When I was a kid my parents always took me to Nathdwara to take the blessings of Lord Krishna every now and then because my parents are so religious. So by going there several times I am also attached to that place. Actually Nathdwara is situated in Rajasthan state and I live in the state called Gujarat and in the city called as Ahmedabad. It takes six hours drive from my city to Nathdwara and this is the only nearest place where I could get mental peace. This is very important place for me and my family because it is a tradition of our family that whoever goes there gives free food to the hungry and poor people. We do so because we think that if we do good work in our life we will be allowed by god to go to the heaven. [The two states on the left are Gujarat and Rajasthan. One in light blue color is Gujarat with the arrows and on the top of it with cream color is Rajasthan. I live in the middle of the state and Nathdwara is at the border of the Rajasthan]
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.
In case study 9, Rose stone moved to an urban ghetto in order to study strategies for survival used by low- income residents. Here it is clearly shown that Stone is using the method of ethnographic research. This is a hands on method used by researchers in order to fully grasp and understand different situations. Ethnographies are difficult to conduct because customs aren’t the same for a whole culture and they’re always changing. Another problem with doing an ethnographic research is that the researcher can potentially manipulate what they are studying because they are simply human. Humans have emotions, and personal interests, and naturally can connect or relate to certain situations. This brings forth the whole notion of a detached observer.
Anthropologists conduct fieldwork by studying people, their behaviours, and their culture. This is done in the field by actively striving to interpret and understand the world from the perspective of those studied (Powdermaker, 1968, Keesing 1981). Anthropological participant-observation includes a “deep immersion into the life of a people” (Keesing, 1981 p.16) with an aim to produce an ethnography that accurately details the experience in a holistic and valuable style (Powdermaker, 1968, Keesing 1981). Generally, full participation in a culture is thought to reduce the interference the researcher has on the behaviour of the informants (Seymour- Smith, 1986). Participant-observation is still widely used by anthropologists as it offers deeply insightful real world accounts which are difficult to achieve using other methods (Seymour-Smith, 1986, Li,
“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 cannot generalize or predict all human behaviors, thought processes, morals, and customs. Because human nature is dominated by different types of cultures and societies in various parts of the world, this can often lead to misunderstanding which ultimately leads to the illusion of cultural superiority, and in most cases this can lead to genocide - the systematic murder or annihilation of a group of people or culture. Anthropology is the study of humans, our immediate ancestors and their cultural environments this study stems from the science of holism - the study of the human condition. Culture is crucial in determining the state of the human condition, as the cultures are traditions and customs that are learned throughout an individual
Cultural anthropology has taught me a lot in such a short time. This class has been very eye opening to me and has made me think more about the different cultures around me and just how important it is to learn about them. One of the things I have learned is how religion is related to culture. Culture is behaviors of a community such as the food they make, the music they listen to, and the rituals they take part in. This can be very similar to religion because a culture is based off of their religious beliefs. Some cultures do not eat pig because it is against their religious beliefs. Some cultures listen to particular songs because it is based off of their religious beliefs. Another thing cultures relate closely to is languages. Without language
Learning is the most essential part of communication it shows that you can process multiple ideas at once and not judge but seek to understand where another person’s ideas are coming from as well. People have their own reasons and narratives that shape what they believe to be their goods and why they protect these goods. Each person’s goods are representative of their culture. Culture is a collection of ones history learned styles, patterns, and perceptions that continu...