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Ethnographic study
Approach to Ethnographic Studies
Ethnographic study
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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. …show more content…
This can be a potential problem because it can alter the findings. When it comes to understanding different cultures it’s important to have an unbiased perspective. Every person has an identity that stems from their beliefs, rituals, and traditions. Keeping this in mind, it’s impractical to try to make an understanding of a different lifestyle through objective conclusions, in which says there’s an absolute right and wrong. To fully understand another culture one must measure the standards of an individual's own unique culture. With this is mind, I believe Rose stone should have taken the items and or asked more questions instead of simply denying the offer. With a relativistic approach to the situation, Rose Stone would have went along with the way they do things and accept the items she was given from a friend.
Relativism is the belief that values, morals, and many other aspects are not universal but are different based on a culture. The case emphasized that “She was able to discern that there were two important survival tactics used by the community residents which she could not engage in: the first was a system of reciprocity in the exchange of goods and services (neither of which she felt she had to offer), and the second was outright theft of easily pawned or sold goods (clothing, jewelry, radios, TVs, and so on).” But technically she could engage in that. As I learned in my Core class, The Test for Determining Human Right Violations states that traditions held by a culture are ethical unless the victim has no control over the situation and the act can be fatal or cause serious harm such as the Female genital mutilation that is often argued. However, in this case, theft of easily pawned or sold goods, and a system of reciprocity in the exchange of goods and services do not apply to …show more content…
that. Its clear that Rose stone is studying the culture of the low-income residents.
And every culture has their own set of norms and values. For Stone to fully study their behavior she should accept the gift. By accepting the gift she is not breaking the cultures rules, but the universal rules. However, if she chooses not break universal rules, Rose Stone can also simply ask questions. Rose could have asked what the gifts were for and could take this as an opportunity to learn more about the culture and why they give gifts. She may even have the opportunity to explain how stealing is not acceptable where she comes from and that people don’t often do it like they do where she is studying. While doing this instead, of straight denying the items, and potentially ruining a relationship and her study, she can accept the items, and may even stop the person from giving her the items in the first place if they understand where Rose is coming from when she explains how her norms, and values are different than the theirs. She should make sure to explain that although their values and norms are different, that doesn’t make either of theirs wrong, or bad, but simply just different because values, norms and many other things are not universal, but vary depending on the culture. Altogether, its clear that the solution isn’t denying the items, but simply, putting yourself in their shoes, and either accepting the items as a way to respect their way of doing things, and or asking questions and
explaining your culture, so that they can understand that by giving you stealing items, it may make you uncomfortable. By following those 2 simple solutions, you can avoid the overall problem of disrespecting their way of doing things, and ruining your research.
This approach, which combines aspects of ethnography and autobiography (Ellis et al., 2011), found legitimacy based in the postmodern critique of how the mediums of scientific research - its lexicon and paradigm – constrained the findings of a study (Krizek, 1998; Kuhn, 2012) or as Richardson (2000) puts it “form and content are inseparable” (p. 923). In that way scientific research’s goal of pure objectivity is challenged as unattainable.
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.
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.
"Who's to judge who's right or wrong?" In the case against moral relativism Pojman provides an analysis of Relativism. His analysis includes an interpretation of Relativism that states the following ideas: Actions vary from society to society, individuals behavior depends on the society they belong to, and there are no standards of living that apply to all human kind. An example that demonstrates these ideas is people around the world eat beef (cows) and in India, cows are not to be eaten. From Pojman second analysis an example can be how the Japanese take of their shoes all the time before entering the house. In Mexico it is rare that people take off their shoes. They might find it wired or not normal. In his third analysis he gives that sense moral relativism and cultural relativism are tied together, that their can be no
Cultural Relativism is a moral theory which states that due to the vastly differing cultural norms held by people across the globe, morality cannot be judged objectively, and must instead be judged subjectively through the lense of an individuals own cultural norms. Because it is obvious that there are many different beliefs that are held by people around the world, cultural relativism can easily be seen as answer to the question of how to accurately and fairly judge the cultural morality of others, by not doing so at all. However Cultural Relativism is a lazy way to avoid the difficult task of evaluating one’s own values and weighing them against the values of other cultures. Many Cultural Relativist might abstain from making moral judgments about other cultures based on an assumed lack of understanding of other cultures, but I would argue that they do no favors to the cultures of others by assuming them to be so firmly ‘other’ that they would be unable to comprehend their moral decisions. Cultural Relativism as a moral theory fails to allow for critical thoughts on the nature of morality and encourages the stagnation
Participant observation is a method of collecting information and data about a culture and is carried out by the researcher immersing themselves in the culture they observing. The researcher becomes known in the community, getting to know and understand the culture in a more intimate and detailed way than would be possible from any other approach. This is done by observing and participating in the community’s daily activities. The method is so effective because the researcher is able to directly approach the people in the community in a natural context as opposed to taking the participant out of their environment. The aim of participant observation is to gain an understanding the subject’s life from their perspective, with the purpose of collecting more detailed information about a community’s habits, opinions, relationships and issues.
According to Robert M. Emerson and colleagues, reflexivity is a method in which the ethnographer is aware that his/her writing choices are shaped to acknowledge the ethnographers presence in the culture being studied. Thus, while writing and analyzing fieldnotes, the ethnographer-as-author grows increasingly aware of his role and responsibility in telling the story of the people being he/[she] studied; for in writing he/[she] re-presents their everyday world[1]. By taking the ethnographers presence in consideration, the ethnography becomes more than a mere piece of text. In the process of writing his/her analyzes of a culture, the ethnographer is constantly reminded that his work is to understand a realm of reality. In the following I will discuss the approach Dorinne K. Kondo and Renato Rosaldo use in writing their reflective ethnography.
Ethnography is a research method used to explore different cultures from a personal view. Many anthropologists have sought to use ethnography as their main study method because of its specificity and opportunity to get hands on. Those that participate in ethnographies are expected to accurately record detailed accounts of the society in which they are staying, but at the same time maintain a critical distance.
An example of where this goes wrong is the holocaust. During the holocaust approximately six million Jewish people were killed in concentration camps and many more were forced from their homes and communities. The cultural relativist would say these actions were neither right nor wrong, merely a difference in two society’s moral codes. Another example is the recent attack in Paris. The terrorist group ISIS launched attacks in the city of Paris, killing 129 people and injuring many more. Many countries such as Germany, the US, Australia and Spain have spoken out against these attacks. According to cultural relativism, this action was neither right nor wrong because that’s what is considered morally right in that group. In fact according to the cultural relativist, the people who spoke out against these attacks are in the wrong because “It is mere arrogance for us to try to judge the conduct of other peoples” (James Rachels, The Elements Of Philosophy pg.
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.
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,
However, cultural relativism is not the most satisfactory moral theory. ‘“Cultural relativism implies that another common place of moral life illusion moral disagreement, and such inconsistencies hint that there may be something amiss with relativism. It seems it conflicts violently with common sense realities of the moral life. The doctrine implies that each person is morally infallible”’ (Vaughn 14).
While moral relativism may seem appealing due to the fact that if and individuals behavior feels right to them than it is right for them. When applying this position of morals to everyday situations it revealed to be a fairy tale in search of individualism. Unless everyone lives in a bubble where they have no interaction with anyone else moral relativism is just not pragmatic. Consider if you were mugged, during the altercation, you were beaten, injured and your personal belongings were stolen. After applying moral relativism to this situation, the conclusion is that the person who mugged you did absolutely nothing wrong. The person you feel may have violated you as an individual felt that their actions were right. Why would this person submit you to this behavior? This not a question that a moral relativist would ask because they have no right to influence or question another’s moral values. In addition t...
Using the author’s field research I felt that many of them tried to enter their situation as an outsider looking in as most researchers do. Given time most of them were able to some what be accepted into their social surroundings. No matter what role or relationship the researchers developed along the way they still had to make choices to would affect their data in different ways. They just had to pick the correct approach and apply it. Finally all stories proclaimed different discussions of social science by using different forms of "objectivity" and "subjectivity."
For Cultural Relativism, it is perfectly normal that something one culture sees as moral, another may see as immoral. There is no connection between them so they are never in conflict relative to their moral beliefs. However, within the context of Ethical Relativism there’s a significant difference. Normally, two cultures will possess varying proportions of the same normal and abnormal habits yet from a cross-cultural standpoint, what is abnormal in one culture can be seen as properly normal in an...