When out in the field, how should an anthropologist conduct themselves to ensure their fieldwork is ethical for everyone involved? What role does an anthropologist play during and after the study of a group of people? These questions expose problems that anthropologists could encounter when performing fieldwork among highly vulnerable groups such as the problems Napoleon Chagnon and his colleague, James Neel, encountered when studying the Yanomami tribe of the Amazon rainforest. Chagnon is a renowned but contentious anthropologist that during and after his fieldwork among the Yanomami, detailed in his ethnography Yanomamö: The Fierce People, generated controversy for his behavior toward the Amazonian Indians. The Chagnon controversy not only …show more content…
Robert Borofsky, anthropology professor and author of Yanomami: The Fierce Controversy, “Many perceived the problem as being larger than the mistakes of two famous scientists. They wondered if anthropology…had gone astray in allowing such behavior…” (Borofsky 2005: page 3). Whether looking at the details or big picture of the Chagnon controversy, Napoleon Chagnon and James Neel were in violation of the principles of informed consent, the ethic of “do no harm”, and offering just compensation by their unscrupulous actions toward the Yanomami. These principles are crucial to anthropological fieldwork because they ensure complete knowledge of the study by the subjects, convey what role the anthropologist plays in relation to their subjects, and allow for both parties to equally benefit from the information …show more content…
Chagnon and Neel’s violation of the principles of informed consent, the ethic of “do no harm”, and offering just compensation initiated a reevaluation of their significance. These principles permit more ethical anthropological fieldwork by ensuring complete knowledge of the study by the subjects, conveying what role the anthropologist plays in relation to their subjects, and allowing for both parties to equally benefit from the information gained. If another anthropologist were to conduct an ethnoarchaeological study involving the Yanomami, they would have to conduct their research differently to avoid another controversy. First, the anthropologist would have to extensively outline the purpose and effects of the research. This complete research outline should be explained to the Yanomami and if this is not possible then the outline should be rewritten for clarification. Once explained, the anthropologist should address any concerns the Yanomami may have and if this is not possible then the outline should be rewritten to address these concerns. When both parties agree on the research, then the anthropologist should receive some form of signed consent from the Yanomami. Second, the anthropologist should compile all the information they have collected and have it reviewed by the Yanomami, this includes any
Between the years of 1985 to 1987 Conklin spent a total of 19 months living amongst the Wari’ tribes. Her primary source of gathering information was to interview the Wari’ about their own culture and history. Performing return trips to the Amazonian society in 1991, 1999, and 2000 Conklin was able to confirm her gathered information by asking different Wari’ about their beliefs and cultural history. Amongst Conklin’s interview subjects were dozens of elderly Wari’ who could remember the life before the outside world had become a major influence. They c...
Wade Davis’ article, Among the Waorani, provides much of the content brought to light in Nomads of the Rainforest. His article delves deeper into their culture and motivations allowing one to more fully understand their beliefs, relationships, and savagery. Both the documentary and article attempt to create a picture of their close-knit relationships and their desire f...
...ion, to help their subject as with Chagnon and Kaobawä; this could be something as minimal as offering a ride to providing financial rewards for their help. However, this may raise the ethical question of involving oneself in a situation and its effect on the study. Moreover, as demonstrated by Sterk, engaging the subject in a two-way dialogue – as opposed to a formal, questionnaire-based conversation – usually proves beneficial for the study because it lets the subject feel like they have something substantial to offer, like an opinion that is valued. Another aspect that I found intriguing in Sterk’s case is removing oneself from the field; an anthropologist must be able to find a balance to not let emotional baggage of a case interfere with their own life but keeping a specific part of it to emotionally engage with the subject during the process of the research.
By analyzing the Kawaiisu, a Great Basin Native tribe, I want to explore cultural wonders and observe their society as I compare an aspect of interest with that of another culture in the world, the Chuuk. Comparing different societies of the world will allow me to successfully learn about the Kawaiisu people in a more detailed and open minded manner. Populations all around the world throughout time have had different views and traditions of beliefs. Through this project, I hope to unravel and gain an understanding of different perspectives and ways of life.
Question: Misunderstandings between the anthropologists and the people whose ways of life he/she is attempting to understand are often the most revealing moments of fieldwork. Discuss one or two of Bowen’s mistakes and explore what they told her about the Tiv and herself.
There has been a lot of controversy regarding human remains and the field of archaeology for some time. The Native American Graves Protection and Repatriation Act (NAGPRA) protect the Native American’s rights over their human remains and cultural items. Proposed by the Morris Udall, former Congress Member for Arizona second District, NAGPRA was passed by the Congress in November 1990. The congress’ intention was to facilitate the repatriation of the Native Americans skeleton and cultural remains that were held in museums and federal agencies. In compliance with the Act, anthropologists returned several skeletal remains that were conserved in their study laboratories and museums to the respective Native tribes. In 1998, for example, the University of Nebraska repatriated over 1702 cultural artifacts to the affiliated Native Americans (Niesel 1). This was a significant blow to the scientific and anthropology studies as it marked the loss of necessary resources in unraveling the development of the human being.
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
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.
Different anthropologists such as Nowak and Laird (2010), and Butler (2006), recommended that these residents of jungles contain an exclusive background; position, morals and everyday life is entirely through big adjustment. It can be said that the Mbuti people live in their own world. This paper will discuss the kinship system and the social organization of the culture as far as how they practice equal sharing of food after engaging in hunting and gathering. This paper will also discuss how the Mbuti culture uses gender relation to determine their hunting ages.
One of the major advantages of participant observation is the ability of the anthropologist to gain access to events, locations and intimate situations where outside observers would not be allowed. DeMunk and Sobo (1998) describe some benefits of the observation method over alternative methods of anthropological data collection including the fact that it allows admission to the “backstage culture” (DeMunk and Sobo 1998 p.43), it allows for intimately detailed description, and provides the anthropologist with opportunities to be a part of all events. DeWalt and DeWalt (2002 p.92) also suggest that it increases the quality of the data that has been collected and the interpretation of the anthropologist, as well as analysis of that data and assisting in the development of new research questions and hypotheses. However, DeMunk and Sobo (1998) also address some disadvantages of using the particip...
Derek Freeman and Margaret Mead both conducted fantastic research in Samoa, even though their findings were conflicting. Tales from the Jungle illustrates how different aspects and influences, such as time period and specific focus, can impact the outcome of the research and create a scenario where the opposing parties are not necessarily wrong in their findings and conclusions. The film provides insight into the methods Mead and Freeman used in their research. Both anthropologists learned the language as well as immersed themselves in the culture to some degree, which is paramount in the quest for accurate and thorough research. This controversial film shows an unbiased point of view into how anthropological research can yield one result in a particular setting, and an entirely separate result in
Peoples, James, and Garrick Bailey. Humanity: An Introduction to Cultural Anthropology. 9th ed. Belmont, CA: Wadsworth/Thomson Learning, 2003. Print.
the story in the Phillip Whitten and David E. K. Hunter anthropology book of No
middle of paper ... ... Although subject to change in different cultures, the societal norm of placing an ethical code helps us to set the “right” amount of boundaries in areas of knowledge, including the arts and the natural sciences. Like I said before, there are many complications to this as both scientists and artists are put in situations where they must face the fine line between having a scientific/artistic role or ethical role in creating opportunities for knowledge. Works Cited McKie, Robin.
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