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Conclusion abouy fieldwork in anthropology
Conclusion abouy fieldwork in anthropology
Important fieldwork anthropology
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Fieldwork is important to anthropologists in order to understand cultures different from their own. It combines theory and ethnography and involves 'questions', 'assumptions', 'methods' and 'evidence' (Barnard, 2000). According to Jenkins (1994) fieldwork is an effective way to gain knowledge, while using qualitative and quantitative methods that allow the researcher to identify principal actors, behaviors, local explanations, use of language, values, stories and myths. However, one may face some challenges in the field, including resistance to outsider's presence, rapid changes in policies, violence, strikes, misunderstandings, cultural shocks, among others (LeCompte and Schensul 2010). Thus, being open, perceptive, flexible and objective the anthropologist could build trust and confidence, two essential values to open doors …show more content…
This essay focuses on the challenges and strategies to conduct a successful fieldwork based on ethnographic research. By doing so, this paper will explore three different moments of the participant observation process: entering the field, data collection and ethical and personal issues. Finally, different strategies to tackle the problems will be presented and analyzed in order to open a discussion in the future on what else could be done in Anthropology to consider alternative or current methodologies for solving problems analytically and concisely.
Before entering the field, the future researcher must present what Plattner (1992) describes as a ''winning proposal''. This document allows the applicant to get not only approval, but funding to develop his project. The proposal must contain an important issue to be solved (the problem), expected
Hayano (1979) first introduced the term “auto-ethnography” in response to his questions around the issue of how people could create ethnographies of their own cultures, but the extent of its relevance and application only arose in the coming years. This relevance was due to the shift away from canonical forms of research that were “author evacuated texts” (Sparkes, 2000, p. 22) towards a more personalised approach. This was a direct echo of the post-modern movement burgeoning at the time, which questioned the scientific paradigm that qualitative research was subjected to. Rather autoethnographies “are highly personalized accounts that draw upon the experience of the author/researcher for the purposes of extending sociological understanding” (Sparkes, 2000, p. 21).
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
Madison, D. Soyini. "Chapter 1: Introduction to Critical Ethnography: Theory and Method." Critical Ethnography: Method, Ethics, and Performance. Thousand Oaks, CA: Sage, 2005. N. pag. Print.
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
Anthropologists conduct research in order to answer specific questions about a particular group of people and their culture. Most anthropologists use fieldwork to collect their data, which is then interpreted within their ethnographic writing. When collecting their data, anthropologists use many different approaches such as developing relationships with their informants, but do not illustrate these relationships in their actual writing. Anthropologists Claire E. Sterk and Philippe Bourgois are two of the anthropologists that emphasize their relationships and the importance of gaining trust of their informants in their perspective articles studied. In Bourgois’ article “Crack in Spanish Harlem” and Sterk’s article “Tricking and Tripping: Fieldwork on Prostitutes in the Era of AIDS”, both anthropologists write about their engagement with their informants, but do so in different ways. Sterk focuses much of her ethnography on the relationships formed, and the information and trust gained as a result; Bourgois, however, spends only a small fraction of his ethnography on his relationships. Both illustrate information about their perspective-studied cultures, the difficulties faced in gathering their fieldwork, but they differ in the amount of information they chose to include in their actual ethnographies.
The Return to Laughter is a fictionalized account by Elenore Smith Bowen about her experiences with the Tiv culture in Africa. It describes her struggles to learn and understand the local culture and beliefs, and juxtaposes her own conflicts, morals and beliefs. Bowen engages in what anthropologists termed participant-observation. The anthropologist made a few mistakes that provided revelations about herself and the Tiv people. Language difficulties provide the greatest barrier: as when the researcher is trying to understand the context of the conversation, while still struggling with the intricacy of a difficult language. Secondly, like most anthropologists Bowen knew that social relationships are a research requirement: informants are needed, yet she quickly realized that identification with one family, status or group in the society could hinder other critical relationships. These lessons are among a few that the anthropologist seeks to overcome. This essay will discuss that culture and language are dependent on each other and how forming social relationships can propel research and reveal insightful knowledge into a culture, while possibly hindering other useful information.
Historically, anthropologists have focused their research on foreign cultures, often considered exotic to westerners. Yet, globalization has created a continuously shrinking world and is increasingly providing sovereignty for developing nations, which may impede research opportunities for modern anthropologists. In their book, “The Cocktail Waitress,” James Spradley and Brenda Mann explain how this recent issue threatens trust and acceptance in these foreign communities and obstructs research funding. Luckily, there are countless subcultures in America’s back yard, in which most are eternally evolving, providing a multitude of research opportunities for anthropologists.
The world of anthropology is tightly woven into research of humans and their cultures. One of the most important principles of the Code of Ethics of the American Anthropological Association (AAA) is found in Part III, Section A, Number 1: “Anthropological researchers have primary ethical obligations to the people, species, and materials they study and to the people with whom they work.” (American Anthropological Association, 2009) This main principle helps to guide social scientists through a maze of ethical dilemmas such as if and how the research itself may harm or otherwise impact those with whom they are studying. While the purpose of the research may be to gain knowledge of the plight of a certain individual or group of individuals, by the extension of the sharing of this knowledge the person or persons being studied may draw unwanted attention. By utilizing the Code of Ethics, the framework has been established so that the researcher is guided “to consult actively with...
Schensul, Stephen L.; Schensul, Jean J. & LeCompte, Margaret D. (1999). Essential ethnographic methods: observations, interviews, and questionnaires (Book 2 in Ethnographer's Toolkit). Walnut Creek, CA: AltaMira Press.
... argues that even though our mission is to understand the culture we our studying one cannot make final assumptions about a culture. One has to reflex on the fact that a culture is always changing and that our preparation of our discipline is not often the method one uses in fieldwork.
Zoe is a very great attentive student. She is a student whoholds a lot of valuable pronciples from her Haitian-Cuabn culture. The monment she enters the building she greets people with respect. She always says good morning and refers to all staff and her peers by their name. Zoe always comes to school in a positive attitude. I have yet to see her upset which allows me to believe she is good in toning her emotions or personal life outside of school grounds. Outside of school she is always busy between homework, family and tutoring at the SCO Family Services program in Downtown, Brooklyn. By the end of her long day she is exhausted but yet a smile is always on her face giving no sinces of anger or worries.if I was to describe Zoe’s emotional tone or color it would be lavender. She is calm, soothing to me around but ye keps firm.she had a bright future a head of her. Between the classes I have observed her in she is always energetic, cheerful and strong minded. She is excited in theatre class showing off her acting skills and in Spanish class she is attentive when doing her Spanish class work.
I emphasize here the collusion between all parties involved, for it is important to recognize the ways in which informmants are also actors and agents, and that the negotiation of reality that takes place in the doing of ethnography involves complex and shifting relations of power in which the ethnographrapher acts and is also acted upon. (Kondo 75)
Shaffir, W. (1986). In the Field: An Introduction to Field Research/Ethnographic Research: A Guide to General Conduct (Book). Sociology of Health & Illness, 8 (2).
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 American Anthropological Association 's (AAA) aim is to offer guidelines and promote education and discussion. American anthropologists do this often by speaking and interacting with individuals living and experiencing the culture. Truly understanding, learning, and becoming accustomed to a new cultural environment takes a significantly long period of time, perhaps even years of exposure to the culture in order to truly understand traditions, morals, and customs. For instance in the Shostak`s study on the !Kung people, it was important for the researchers to say words correctly, at appropriate times, and in a culturally accepted manner, in addition, in order to interview individuals, specifically women, the anthropologist would ask one to “enter work” with her and they would talk for an hour or a day, or over a long period of time, perhaps two weeks. When studying another culture, American anthropologists include host country colleagues in their research planning and when requesting funding, establish true collaborative relationships, include host country colleagues in dissemination, including publication, and they also ensure that something is given back to the host. When studying other countries, the process is done carefully and thoughtfully, in order to end the study with new information on a culture and to establish new connections