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Conclusion on ethical anthropology
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Anthropological researchers have considerable moral and ethical standards by which their work must be conducted in order to preserve the accuracy and the posterity of the information gathered during the study and also to the persons or cultures of which they study. These two important parts of anthropology – the research and those being researched – can be conflicting. The Code of Ethics of the American Anthropological Association presents itself as a body of guidelines for discussing these ethical and moral conflicts. This allows for researchers in the field of anthropology to have a foundation for understanding what decisions must be made regarding these ethical and moral conflicts and to whom the disclosures of those decisions should be made.
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...
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...the anthropological and other social sciences the basis for forming non-biased studies results that can be respectfully referenced and relied upon for their integrity.
Works Cited
American Anthropological Association. (2009, February). Code of Ethics of the American Anthropological Association. Retrieved March 09, 2012, from American Anthropological Association: http://www.aaanet.org/issues/policy-advocacy/Code-of-Ethics.cfm
Colson, E. (2006). Case 21: Ethical Dilemmas and Moral Responsibilities. Handbook on Ethical Issues in Anthropology.
Forbes, J. (1998). Kennewick Man: A Legal Historical Analysis. Retrieved from University of California Department of Native American Studies: http://nas.ucdavis.edu/Forbes/kennwick.html
To Cite this Work:
Suit, Darla. (2012, April). The Moral and Ethical Dilemmas of Anthropology. Saint Leo University.
Beckwith described many situations that would have us believe that certain aspects of other cultures have radically different moral values. The most predominant example he uses from philosopher James Rachels, agreeing with his claim he used over Eskimo culture and infanticide. In the Eskimo culture, it is a social and moral norm to kill a child to ensure the family’s survival. When looking at it from an ethnocentric view, many see that as morally wrong, but what Beckwith argues is that if we dig deeper and gain more knowledge of particular facts on these cultures that differences in cultures may not be too far off from our own. So from a morally objective standpoint, Beckwith believes that disagreements are overrated due to the lack of factual information and biases over issues.
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
On the anthropological aspect of this case, many different aspects of Robert’s case fit into the category. In
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
Nye, Howard. PHIL 250 B1, Winter Term 2014 Lecture Notes – Ethics. University of Alberta.
Gender Importance of the Anthropologist of Ethnography What importance may the sex of the anthropologist have on the ethnographic process? There are many factors which can influence the ethnographic process for an anthropologist, and a very important one is his/her sex. This essay will examine the different attitudes towards sex, the problems that face all ethnographers when they embark on fieldwork in a different environment to their own, as well as the problems and benefits which can arise due to the sex of an anthropologist. In order to produce a written work about a certain culture or society (an ethnography, anthropologists must embark on what is known as the ethnographic process". This term refers to all of the various activities and research methods which the anthropologist must undertake if he/she wants to obtain a profound and objective understanding of the culture being studied.
Robbins Burling, David F. Armstrong, Ben G. Blount, Catherine A. Callaghan, Mary Lecron Foster, Barbara J. King, Sue Taylor Parker, Osamu Sakura, William C. Stokoe, Ron Wallace, Joel Wallman, A. Whiten, Sherman Wilcox and Thomas Wynn. Current Anthropology, Vol. 34, No. 1 (Feb., 1993), pp. 25-53
Desjarlais, R., & Throop, C. J. (2011). Phenomenological approaches in anthropology. Annual Review of Anthropology, 40, 87-102. doi: 10.1146/annurev-anthro-092010-153345.
Since the beginning of the human species, humans have possessed an undying curiosity with their entire existence and surroundings. These curious obsessions, including that of their environments and other living organisms, have never been as strong, remarkable and lasting as the curiosity we’ve had about ourselves both collectively and individually. Two anthropologists offer the valid idea that “it is probably fair to say, wherever literate civilizations came into contact with members of different societies, something like ethnographic writing occurred” (McGee, Warms, 2012). It also seems to be plausible, even looking as far back into the human origin and history as Homo neanderthalensis, that the first glimmer of curiosity occur. Of course Homo neanderthalensis would not be writing ethnographies detailing the emic and etic perspectives within and about a culture, but since they are believed to have lived in complex groups and would occasionally pass another group or merge with another group in passing it would seem reasonable to assume that a base curiosity must have been piqued. All ideas, whether valid or not, begin with a thought. The field of anthropology is a rich transformation and amalgamation of ideas, thoughts and theories evolving throughout time. The purpose of this essay is to summarize the development of anthropological theory from the late nineteenth century to the present twenty-first century.
Nanda, S and Warms, R.L. (2011). Cultural Anthropology, Tenth Edition. Belmont, California: Wadsworth, Cengage Learning. ISBN – 13:978-0-495-81083-4.
Content provided in the article depicts how the anthropological contribution could be made by taking attention to other important aspects of the problem. The research goals are clear and the effort is well
Keyes, Charles F. Karma, An Anthropological Inquiry. Los Angeles, CA, USA: University of California Press, 1983
For example, In 1947, the Executive board of the American Anthropological Association refused to take part in the Universal Declaration of Human Rights, due to the constraints of Cultural Relativism (Textbook 300). By embracing the concept of Cultural Relativism, anthropologists take on the role of an “observer” that records data rather than taking on an “interventionist” role (Powerpoint 4). As a result, anthropologists prevent their own bias and judgement being applied to the culture they are studying. Historically, there have been instances, such as genocide, in which anthropologists have spoken out against (Textbook 300). But for the many other human rights issues, such as domestic abuse, anthropologists have not spoken out in consideration of the principle of cultural relativism (Textbook 300).
Marcus and Fischer dismiss these practices and suggest using “multiple other-cultural references” to prevent “simplistic better-worse” judgements (1986:139). In order to evoke a “common capacity for communication” and “shared membership in a global system”, Marcus and Fischer propose two techniques for cultural criticism (1986:139): defamiliarization by epistemological critique and defamiliarization by cross-cultural juxtaposition (1986:137-38). The authors emphasize the importance of ethnographies that are “equally committed in their own contexts and equally engaged in cultural criticism” (Marcus and Fischer 1986:139). Marcus and Fischer coincide with critiques of early anthropology, as they call out the importance of equal study of cultures within a global context and not solely singular studies of ‘exotic’ or ‘inferior’ cultures. Marcus questions previous modes of anthropological study as James Clifford does in his inquiry into “ethnographic authority” (Clifford 1983:121). Clifford states, the “predominant mode of modern fieldwork authority is signaled: “You are there, because I was there”” (1983:118). Clifford dispels this dominating you vs. me opposition between
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