マーカスとフィッシャー『文化批判としての人類学』ノート
" Anthropology as Cultural Critique: An
Experimental
moment in the Human Sciences.",
G.E. Marcus and M.J. Fischer. Chicago: University of Chicago Press. 1986.
Virtual introduction by Mitzub'ixi Quq Chi'j
文 化批判としての人類学：英文のページ
章 立て
１． 人間科学における表象性の危機（Chap 1. A Crisis of Representation of the Human Sciences, pp.7-16）01-Marcus_Fisher_ACC_1986-2.pdf
２． 民族誌学と解釈学的人類学（Chap.2 Ethnography and Interpretive Anthropology pp.17）02-Marcus_Fisher_ACC_1986-3.pdf
３． 異文化の経験を伝えること（Chap.3 Conveying other cultural experience: The person, self , and emotions, pp45-）03-Marcus_Fisher_ACC_1986-4.pdf
４． 世界規模の歴史的政治経済の説明（Taking Account of world Historical Political Economy: Knowable Communities in Larger Systems, pp.77-）04-Marcus_Fisher_ACC_1986-5.pdf
５． 文化批判としての人類学の自国への回帰（Chap. 5 The Repatriation of Anthropology as Cultural Critique. pp.111-136.）05 -Marcus_Fisher_ACC_1986-6.pdf
６． 人類学における文化批判の二つの現代的手法（Chap.6 Two Contemporary techniques of Cultural Critique in Anthropology. pp.137-164.）06-Marcus_Fisher_ACC_1986-7.pdf
【用語集】ポストモダン人類学用語集.
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| George Emanuel Marcus is an American professor of anthropology at the University of California, Irvine who focuses on the anthropology of elites.[2] Education and life Marcus received a B.A. from Yale University in 1968 and a Ph.D. from Harvard in 1976.[1] He spent the 1982–83 academic year at the Institute for Advanced Study at Princeton, where he came up with the idea for Anthropology as Cultural Critique, which he co-wrote with Michael M. J. Fischer and published in 1986 (a second edition was later published in 1999).[3] Afterwards, he served as the Joseph D. Jamail Professor at Rice University, where he chaired the anthropology department for 25 years. He currently holds the position of Chancellor's Professor at the University of California, Irvine, where he established a Center for Ethnography, devoted to experiments and innovations in this form of inquiry. He is married to the historian Patricia Seed, a historian who specializes in cartography and also teaches as a professor at UC Irvine.[4] They have two children. Academic research Marcus has studied "elites"—people with a great amount of social power. He has researched and written about nobility in Tonga, an upper-class group with family fortunes in Galveston, Texas, and a Portuguese nobleman. In two books, Writing Culture and Anthropology as Cultural Critique, he argues that anthropologists typically frame their thoughts according to their own social, political, and literary history, and are inclined to study people with less power and status than themselves. Marcus pushed anthropology to pay greater attention to the modern world's influence on communities once regarded as isolated. He advocated new research methods to reflect this contemporary focus, including how a community changes and disperses around the world. In the 1980s, most anthropologists studied people who had lived in the same location for hundreds of years, with a narrow focus on longstanding local traditions. Today, an anthropologist interested in the people of Samoa, for example, would likely not only study life in the Samoan Islands, but also Samoan communities in New Zealand, Hawaii, and California. Marcus's current research focuses on institutions of great power, and their connections and consequences for ordinary people. Working with anthropologist Douglas R. Holmes, he applies an anthropological research approach to people's thought- and decision-making processes in the operation of central banks in the United States and Europe. Publications He founded Cultural Anthropology, the Society for Cultural Anthropology's academic journal of repute, and was the editor of the University of Chicago Press's Late Editions: Cultural Studies for the End of the Century, an eight-volume series of annuals published in the 1990s that documented "unsettling dilemmas and unprecedented challenges facing cultural studies on the brink of the twenty-first century".[5] The series covered a range of subjects, including the Internet, conspiracy theories, documentaries, nuclear weapons, environmental politics, artificial intelligence, and cryonics.[6] Late Editions Connected: Engagements with Media (Editor, Late Editions: Cultural Studies for the End of the Century, Chicago: University of Chicago Press, 1996) Corporate Futures: The Diffusion of the Culturally Sensitive Corporate Form (Editor, Late Editions: Cultural Studies for the End of the Century, Chicago: University of Chicago Press, 1998) Cultural Producers In Perilous States: Editing Events, Documenting Change (Editor, Late Editions: Cultural Studies for the End of the Century, Chicago: University of Chicago Press, 1997) Para-Sites: A Casebook against Cynical Reason (Editor, Late Editions: Cultural Studies for the End of the Century, Chicago: University of Chicago Press, 2000) Paranoia within Reason: A Casebook on Conspiracy as Explanation (Editor, Late Editions: Cultural Studies for the End of the Century, Chicago: University of Chicago Press, 1999) Perilous States: Conversations on Culture, Politics, and Nation (Editor, Late Editions: Cultural Studies for the End of the Century, Chicago: University of Chicago Press, 1994) Technoscientific Imaginaries: Conversations, Profiles, and Memoirs (Editor, Late Editions: Cultural Studies for the End of the Century, Chicago: University of Chicago Press, 1994) Zeroing In on the Year 2000: The Final Edition (Editor, Late Editions: Cultural Studies for the End of the Century, Chicago: University of Chicago Press, 2000) Other publications Marcus, George E. (February 1988). "Parody and the Parodie in Polynesian Cultural History". Cultural Anthropology. 3 (1). American Anthropological Association: 68–76. doi:10.1525/can.1988.3.1.02a00060. Marcus, George E. (October 1995). "Ethnography in/of the World System: the Emergence of Multi-sited Ethnography". Annual Review of Anthropology. 24: 95–117. doi:10.1146/annurev.an.24.100195.000523. Anthropology as Cultural Critique: An Experimental Moment in the Human Sciences (2 ed.). Chicago, IL: University of Chicago Press. 1999. ISBN 978-0226504506. (with Michael M. J. Fischer) Ethnography Through Thick and Thin. Princeton, NJ: Princeton University Press. 1998. ISBN 9780691002538. https://en.wikipedia.org/wiki/George_E._Marcus |
ジョージ・エマニュエル・マーカスは、エリートの人類学を専門とするカリフォルニア大学アーバイン校のアメリカ人人類学教授である。 教育と生涯 マーカスは1968年にイェール大学で学士号を、1976年にハーバード大学で博士号を取得した。1982年から1983年の学年度はプリンストン高等研 究所で過ごし、 そこで『文化批評としての人類学』の着想を得て、マイケル・M・J・フィッシャーと共著で1986年に出版した(1999年に第2版が出版された) [3]。 その後、ライス大学でジョセフ・D・ジャメル教授として25年間人類学部長を務めた。現在はカリフォルニア大学アーバイン校の学長特別教授であり、同校にエスノグラフィー研究センターを設立し、この研究分野における実験と革新に専念している。 彼は、地図学を専門とする歴史学者であり、カリフォルニア大学アーバイン校の教授でもあるパトリシア・シードと結婚している。[4] 夫妻には2人の子供がいる。 学術研究 マーカスは「エリート」すなわち社会的に大きな影響力を持つ人々について研究している。これまでに、トンガの貴族、テキサス州ガルベストンの資産家一族、 ポルトガルの貴族について研究し、著作を発表している。著書『Writing Culture』と『Anthropology as Cultural Critique』の2冊では、人類学者は通常、自身の社会的、政治的、文学的背景に沿って思考を組み立て、自分よりも権力や地位の低い人々を研究対象と する傾向があると論じている。 マーカスは、人類学が孤立していると考えられていたコミュニティに対する現代世界の影響により大きな関心を払うよう促した。彼は、コミュニティが世界中で どのように変化し、分散しているかなど、この現代的な焦点を反映する新しい研究方法を提唱した。1980年代には、ほとんどの文化人類学者が、何百年も同 じ場所に住み続けている人々を研究対象とし、その土地の伝統にのみ焦点を当てていた。今日では、例えばサモアの人々に関心を持つ文化人類学者は、サモア諸 島だけでなく、ニュージーランド、ハワイ、カリフォルニアのサモア人コミュニティについても研究する可能性が高い。 マーカスの現在の研究は、大きな権力を持つ組織と、その組織と一般の人々とのつながりや影響に焦点を当てている。人類学者のダグラス・R・ホームズと協力し、米国や欧州の中央銀行の運営における人々の思考や意思決定のプロセスに人類学的な研究アプローチを適用している。 出版物 彼は、文化人類学の権威ある学術誌『Cultural Anthropology』を創刊し、シカゴ大学出版局の『Late Editions: 1990年代に出版された8巻シリーズの年鑑で、「21世紀の瀬戸際に立つ文化研究が直面する不安定なジレンマと前例のない課題」を記録したものである。 [5] このシリーズでは、インターネット、陰謀論、ドキュメンタリー、核兵器、環境政治、人工知能、低温保存など、さまざまなテーマを取り上げた。[6] Late Editions Connected: Engagements with Media (編集者、『Late Editions: Cultural Studies for the End of the Century』シカゴ大学出版、1996年) Corporate Futures: The Diffusion of the Culturally Sensitive Corporate Form (編集者、『Late Editions: Cultural Studies for the End of the Century』シカゴ大学出版、1998年) 危機に瀕する国家における文化の生産者:イベントの編集、変化の記録(編者、『Late Editions: Cultural Studies for the End of the Century』シカゴ大学出版、1997年) パラサイト:シニカルな理性に対するケースブック(編者、『Late Editions: Cultural Studies for the End of the Century』シカゴ大学出版、2000年) 常軌を逸した偏執狂:説明としての陰謀に関する事例研究(編集者、Late Editions: Cultural Studies for the End of the Century、シカゴ大学出版、1999年) 危険な国家:文化、政治、国家に関する対話(編集者、Late Editions: Cultural Studies for the End of the Century、シカゴ大学出版、1994年) テクノサイエンスの想像力:会話、プロフィール、回顧録(編集者、Late Editions:世紀末の文化研究、シカゴ大学出版、1994年) 2000年へのカウントダウン:最終版(編集者、Late Editions:世紀末の文化研究、シカゴ大学出版、2000年) その他の出版物 マーカス、ジョージ E. (1988年2月). 「ポリネシア文化史におけるパロディとパロディー」. 文化人類学. 3 (1). アメリカ人類学会: 68–76. doi:10.1525/can.1988.3.1.02a00060. マーカス、ジョージ・E. (1995年10月). 「世界システムにおける民族誌:多拠点民族誌の出現」. 年次人類学総覧. 24: 95–117. doi:10.1146/annurev.an.24.100195.000523. 文化批評としての人類学:人文科学における実験的瞬間(2版)。イリノイ州シカゴ:シカゴ大学出版。1999年。ISBN 978-0226504506。(マイケル・M・J・フィッシャーとの共著) 『厚い・薄いを問わない民族誌』。ニュージャージー州プリンストン:プリンストン大学出版。1998年。ISBN 9780691002538。 |
| Michael M. J. Fischer is
Andrew W. Mellon Professor in the Humanities and Professor of
Anthropology and Science and Technology Studies at the Massachusetts
Institute of Technology, and Lecturer in the Department of Global
Health and Social Medicine, Harvard Medical School. Works Books Fischer, Michael M. J. (1973). Zoroastrian Iran Between Myth and Praxis (Ph.D thesis). University of Chicago Press. —— (1980). Iran: From Religious Dispute to Revolution. Cambridge, MA: Harvard University Press. ISBN 9780674466159. ——; Abedi, Mehdi (1990). Debating Muslims: cultural dialogues in postmodernity and tradition. Madison, Wisconsin: University of Wisconsin Press. ISBN 9780299124342. Details. ——; Marcus, George (1999). Anthropology as cultural critique (2nd ed.). Chicago: University of Chicago. ISBN 9780226504506. —— (2003). Emergent forms of life and the anthropological voice. Durham, North Carolina: Duke University Press. ISBN 9780822332381. Details. —— (2004). Mute dreams, blind owls, and dispersed knowledges: Persian poesis in the transnational circuitry. Durham, North Carolina: Duke University Press. ISBN 9780822332985. Details. —— (2009). Anthropological futures. Durham, North Carolina: Duke University Press. ISBN 9780822344766. ——; Good, Byron; DelVecchio Good, Mary Jo; Willen, Sarah (2010). A reader in medical anthropology: theoretical trajectories, emergent realities. Malden, Massachusetts: Blackwell. ISBN 9781405183147. —— (2018). Anthropology in the meantime : experimental ethnography, theory, and method for the twenty-first century. Durham, North Carolina: Duke University Press. ISBN 9781478000556. Book chapters Fischer, Michael M. J. (2000), "Calling the future(s) with ethnographic and historiographic legacy disciplines", in Traweek, Sharon; Reid, Roddey (eds.), Doing science + culture, New York: Routledge, pp. 275–322, ISBN 9780415921121 Journal articles Fischer, Michael M. J. (2019), "Anthropological STS in Asia", Annual Review of Anthropology, 45: 181–198, doi:10.1146/annurev-anthro-102215-100258 https://en.wikipedia.org/wiki/Michael_M._J._Fischer |
マイケル・M・J・フィッシャーは、マサチューセッツ工科大学(MIT)で人文科学のアンドリュー・W・メロン教授、人類学および科学技術研究の教授、ハーバード大学医学部のグローバルヘルス・社会医学部の講師を務めている。 作品 書籍 フィッシャー、マイケル・M・J. (1973). 『ゾロアスター教のイラン:神話と実践の間』(博士論文)。シカゴ大学出版。 —— (1980). Iran: From Religious Dispute to Revolution. Cambridge, MA: Harvard University Press. ISBN 9780674466159. ——; Abedi, Mehdi (1990). Debating Muslims: cultural dialogues in postmodernity and tradition. Madison, Wisconsin: University of Wisconsin Press. ISBN 9780299124342. Details. ——; Marcus, George (1999). Anthropology as cultural critique (2nd ed.). Chicago: University of Chicago. ISBN 9780226504506. —— (2003). Emergent forms of life and the anthropological voice. Durham, North Carolina: Duke University Press. ISBN 9780822332381. Details. —— (2004). 沈黙の夢、盲目のフクロウ、そして分散した知識:国境を越えた回路におけるペルシアの詩学。 ノースカロライナ州ダーラム:デューク大学出版。ISBN 9780822332985。詳細。 —— (2009). 人類学の未来。ノースカロライナ州ダーラム:デューク大学出版。ISBN 9780822344766。 ——; Good, Byron; DelVecchio Good, Mary Jo; Willen, Sarah (2010). A reader in medical anthropology: theoretical trajectories, emergent realities. Malden, Massachusetts: Blackwell. ISBN 9781405183147. —— (2018). Anthropology in the meantime : experimental ethnography, theory, and method for the twenty-first century. Durham, North Carolina: Duke University Press. ISBN 9781478000556. 書籍の章 フィッシャー、マイケル・M・J. (2000), 「民族誌学と歴史学のレガシー分野で未来を呼び起こす」, シャロン・トラウィーク、ロディ・リード(編)『科学と文化』, ニューヨーク: ルートレッジ, pp. 275–322, ISBN 9780415921121 学術誌記事 フィッシャー、マイケル・M・J. (2019), 「アジアにおける人類学のSTS」、Annual Review of Anthropology, 45: 181–198, doi:10.1146/annurev-anthro-102215-100258 |
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1. Preface, Introduction, and Chap 1. A Crisis of Representation
of the Human
Sciences, 01-A_C_C_Marcus_Fisher.pdf
2. Ethnography and Interpretive Anthropology, 02-A_C_C_Marcus_Fisher-2.pdf
3. Conveying Other Cultural Experience: The Person, Self, and Emotions, 03-A_C_C_Marcus_Fisher-3.pdf
4. Taking Account of World Historical Political Economy: Knowable Communities in Larger Systems, 04-A_C_C_Marcus_Fisher-4.pdf
5. The Repatriation of Anthropology as Cultural Critique, 05-A_C_C_Marcus_Fisher-5.pdf
6. Two Contemporary Techniques of Cultural Critique in Anthropology, and A Concluding Note, Appendis, Notes, Ref. Index 06-A_C_C_Marcus_Fisher-6.pdf
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ノート
１． 人間科学における表象性の危機
２． 民族誌学と解釈学的人類学
2.1 解釈学的人類学の登場
2.2 解釈学的人類学の修正
2.3 実験的に民族誌を書くことの精神と見通し
３． 異文化の経験を伝えること——人間、自己、そして感情
3.1 民族誌的な詩学、映像、小説についての覚書
４． 世界規模の歴史的政治経済の説明——社会を大規模システムとの関連で知ること
4.1 政治経済における民族誌学への気運
4.2 人類学における政治経済と解釈学的関心との調和
4.3 民族誌学と神の見えざる手——大規模な政治的、経済的過程を探索する試み
4.4 民族誌学的減災の歴史化
「民族誌学的現在の歴史化」AC, 181-
4.5 実験的試みの２つの大きな流れの比較
５． 文化批判としての人類学の自国への回帰
5.1 文化批判という考え方
5.2 近年の分批判の流行傾向とその諸先例
5.2.1 フランクフルト学派
5.2.2 シュールレアリスム
5.2.3 アメリカにおけるドキュメンタリーによる批判
5.3 人類学における文化批判の伝統
5.4 現代における人類学の関与
5.4.1 民族誌の説得力
5.4.2 未開なるもの／エキゾティックなものの説得力の衰退
６． 人類学における文化批判の二つの現代的手法
6.1 認識論的批判による脱親和化の例
6.2 認識論的批判のより強力な立場
6.3 間文化的並置による脱親和化の例
6.4 間文化的平地のより強力な立場
6.5 民族誌の複数の受け入れられ方
結語
付録
進行中の研究：マーカス：アメリカの中産階級家族に対する批判的視点としての商業名家の窮地
進行中の研究：フィッシャー：テクストとモデルとしての民族性
原注
文献
索引
リ ンク
文 献
そ の他の情報
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1. Preface, Introduction, and Chap 1. A Crisis of Representation
of the Human
Sciences,
2. Ethnography and Interpretive Anthropology
3. Conveying Other Cultural Experience: The Person, Self, and Emotions
4. Taking Account of World Historical Political Economy: Knowable Communities in Larger Systems
5. The Repatriation of Anthropology as Cultural Critique
6. Two Contemporary Techniques of Cultural Critique in Anthropology, and A Concluding Note, Appendis, Notes, Ref. Index
The crisis of Anthropology, the crisis of Representation, the crisis of Social Sciences.
"[H]ow an emergent postmodern world is to be represented as an object for social thought in its various contemporary disciplinary manifestations."(p.vvi)
In the paradigm of anthropology,
how to do a fieldwork?
how to write an ethnography?
"This essay ....... is an effort at clarifying the present situation of cultural and social anthropology."(p.viii)
British Anthropology
American Anthropology
French Anthropology
New Anthropologies in Brazil, India, Israel, Japan, and Mexico.
How to read the classics of Anthropology?
""What is happening" seems to us to be a pregnant moment in which every individual project of ethnographic research and writing is potentially an experiment"(p.ix)
"Anthropology is not the mindless collection of the exotic, but the use of cultural richness for self-reflection and self-growth."(pp.ix-x)
There are many experimental trials of the ethnography:
"characterized by eclecticism, the play if ideas free of authoritative paradigm, critical and reflexive views of subject matter, openness to diverse influences embracing whatever seems to work in practice, and tolerance of uncertainty about a field's direction and of imcompleteness in some of its projects."(p.x)
Institutional Crisis of the American Anthropology, pp.xi-xii.
How they have written this book & Acknowledgment.
Two Great Tradition of the Enlightenment in Anthropology:
i) "the salvaging of distinct cultural forms of life from a process of apparent global Westernization.."
ii)"to serve as a form of cultural critique for ourselves"
Two Books on the Cultural Critiques......,
they represent two predicaments of anthropology
i) Said, "Orientalism",1979 (pp.1-2)
ii)Freeman, "Margaret Mead and Samoa",1983 (p.3)
[the detail was discussed in the previous lecture]
how to reply for the two predicament:
i) Self-Critiques in 1960's
ii)"have not as yet generated as rich an experimental literature"(p.4)
Historical Tradition of Cultural Critiques of anthropology:
from 1920's to 1930's
"The present is a period of no riveting theoretical debates of fashions that unify the interests of social and cultural anthropologist"
riveting theoretical frame: functionalism?, structuralism?
linguistics (1950-60's)
literary criticism(1970-80's)
The Inside and Outside Stories of Anthropology
outside: the "shift from attempts generalizing theories of society to discussions about the problems of interpreting and describing social reality"(p.6)
inside:"the ethnographic monograph ....has occupied as a professional practice and the changes it is undergoing"(ibid.)
Chap 1. A Crisis of Representation of the Human Sciences, pp.7-16
(1)Clifford Geertz,"Blurred Genres",1980(in "Local Knowledge")
the current trend by nothing the fluid borrowing of ideas and methods from one discipline to another.
What is the New Criticism in the literary theory ?
(2)Jean-Francios Lyotard, "The Postmodern Condition",1979
Roots of the Crisis of Representation and the Cultural Critique
pp.-10
1) On Parsonian Sociology
2) On Marxism as a cultural critique
The impact and implication of White's "Metahistory",1973
"any historical or anthropological work exhibits emplotment, argument, and ideological implication",p.12
on irony
the strategy of emplotment
1) Romance
2) Tragedy
3) Comedy
In the historiography of nineteenth-century
" movement from Romance to Tragedy to Comedy, ending in a deep ironic mode"p.13
" The task....is..., to embrace and utilize it(irony) in combination with other strategies for producing realist descriptions of society.",p.14
Generalist works on social theory
Giddens, New Rules of Sociological Method,1976
Giddens,Central Problems of Social Theory,1979
Gouldner, The Coming Crisis in Western Sociology,1970
Bernstein, The Restructuring of social and Political Theory,1976
Bourdieu, Outline of a Theory of Practice,1977
Chap.2 Ethnography and Interpretive Anthropology pp.17
(introduction or overview) pp.17-
Difference between the twentieth-century anthropology and the mid- and late nineteenth century anthropology.
"Ethnography is a research process in which the anthropologist closely observes, records, and engages in the daily life of another culture -- an experience labeled as the fieldwork method -- and then writes accounts of this culture, emphasizing descriptive details." p.18.
Argonauts of the Western Pacific , the great classic
Two trends of anthropologies form the 20s to 30s. p.19
American anthropology; Cultural relativism
British anthropology; Functionalism
Two justifications of the ethnographic research process, p.20
(i) Capturing of cultural diversity
(ii) Cultural critique of ourselves
Three roles of the significance of ethnography in the professional careers of anthropologists. p.21
1. " the reading and teaching of exemplary ethnographic texts have been the major means of conveying to the students what anthropologists do and what they know. "
2. " ethnography is a very personal and imaginative vehicle by which anthropologists are expected to make contributions to theoretical and intellectual discussions, both within their discipline and beyond. "
3. " ethnography has been the initiatory activity which has launched careers and established reputations."
Two ambitions of the modern? anthropologist
1. " the anthropologist focuses his efforts on a different sort of holism : not to make universally valid statements, but to represent a particular way of life as fully as possible." p.22
2. " [t]he underdeveloped, relatively implicit side of ethnographic description focused on a cultural other is the reference it makes to the presumed, mutually familiar world shared by the writer and his readers." , p.23.
What is "good" ethnography ? pp.24-25
THE EMERGENCE OF INTERPRETIVE ANTHROPOLOGY pp.25-
In the historical situation and the academic condition of 60s and 70s
Culture as text, by Geertz(esp.1973)
What is interpretive anthropology ?
" The anthropologist, as Clifford Geertz was eventually to conclude (1973c), choose anything in culture that strikes his attention and then fills in detail and descriptive elaboration so as to inform readers in his own culture about meanings in the culture being described." p.29.
THE REVISION OF INTERPRETIVE ANTHROPOLOGY pp.33-
Three internal critiques of anthropology that appeared during the 1960s.
1. the emergence of interpretive anthropology
2. the critique of fieldwork as distinctive method of ethnographic research.
3. the critique of the ahistoric and apolitical nature of ethnographic research.
THE SPIRIT AND SCOPE OF EXPERIMENTAL ETHNOGRAPHIC WRITNG pp.40-44.
Challenge of Carlos Cantaneda(1968)'s "Teaching of Don Juan"
How do we evaluate of Bateson's "Naven",1936
The myth of Ethnographic Realism
Intension, Strategy, Critique,.....
Reflection of the experience of our own field work
Two currents of the writing ethnography
How does the cultural difference represent ?
Ethnography of Experience
Can we describe the process of the political economy ?
Globalized conditions of the realpolitik
Chap.3 Conveying other cultural experience: The person, self , and emotions, pp45-
the concept of the human
methodological individualism
Louis Dumont, 1970, Homo hierarchicus
Historical conditions
Mauss, Freud
Innovations in writing strategies
Geertz's "Person, Time and Conduct in Bali",1973
Is Balinese a different kind of human ?
David Schneider's work on American kinship
From exotic other to philosophically sophisticated other
Three modern experimental text on personhood
psychodynamic, realist, and modernist
I. Psychodynamic ethnographies, pp.48-54
On Freudian psychology
Levy's "Tahitians",1973:
Kracke's "Force and Persuation",1981:
Obeyesekere's "Medusa's Hair",1981
Summary of psychodynamic ethnographies
II. Realist ethnographies,pp.54-67
Objectivistic point of view of the realist ethnographer
Malinowski and Radcliffe-Brown, 1920's- 30's
the whole by the part
Language competence
Fuctionalist:
Evans-Pritchard's "The Nuer",1940
Turner's "Schism and continuity in an African Society",1957
Evans-Pritchard's "The Nuer"
Turner's "Schism and continuity in an African Society"
Manchester School
What is the experimentalistic ?
Five "commonsence" frames for ethnographic display
life history, life cycle, ritual, aesthetic genres, dramatic incident
1) life history, pp.57-
Shostak, "Nisa",1981
Crapanzano's "Tuhami",1980
Nisa of !Kung
2) life cycle, pp.59-
Michell Rosaldo's "Knowledge and Passion",1980
3) ritual, pp.6-
functions of ritual, why so multi-functionals ?
Crapanzano's "Rite of Return",1980
Shieffelin's "The sorrow of the lonely and the burning of the dancers",1976
4) aesthetic genres, pp.63
Feld's "Sound and Sentiment",1982
5) dramatic incident, pp.64
Shore's "Sala'ilua",1982
Summary,p.67
III. Modernist texts, pp.67-73
the modernist against the realist
Text "is focused primarily on delivering a message by manipulating the form of a text and is radically concerned with what can be learned about another culture from full attention to the enactment of the research process itself.", pp.68-9
Some experience of the experiments
Dialogue
Some Critiques
Modernist strategies
1) dialogic,
2) construction of verbal interaction,
3) cooperative text composed by informant and anthropologist,
4) reading of "Tuhami"
A note on ethnographic poetics, film, and fiction
Other genres
Ethnographic poetics
The fiction and literature of the third world
Film medium
The ethnographic novel]
4. Taking Account of world Historical Political Economy: Knowable Communities in Larger Systems, pp.77-
Critiques against the interpretive anthropology
Raymond Williams ,1977,1981, on social-realist fiction
" Structure of feeling "
Against " some self-contained, homogeneous, and largely ahistoric framing of the cultural unit toward a view of cultural situations as always in flux, in a perpetual historically sensitive state of resistance and accommodetion to broader processes of influence that are as much inside as outside the local context ".p.78
Historicized ethnography
ethnographies of the political economy
1) attraction of ethnography for the student of P-E
2) meshing of interpretive and P-E perspective
3) texts " in the air "
THE ETHNOGRAPHIC MOOD IN POLITICAL ECONOMY ,pp.79-
What is the P-E ?
three major references for P-E
choice and dilemma in democratic society, latter-day Marxism, on world system
International settings of P-E
the World-System theory, by I Wallerstein
the attraction of W-S theory
Debate on the geographical regions of W-S theory
Paul Willis's Learning to Labor , 1977
the linkage of local situation and resistance
why does Willis use the Marxist frame of reference ?
Charles Sabel's , " Work and Politics ", 1982
In Italy
topics of labor
three authors influence the writing in P-E
THE MESHING OF POLITICAL ECONOMY AND INTERPRETIVE CONCERNS IN ANTHROPOLOGY , pp.85-
colonial conditions, Marxism, and anthropologist
Eric Wolf's " Europe and the People without History ", 1982
the idiom of PRACTICE and PRODUCTION
Cultural production
How do we articulate the interpretive framework to P-E theory ?
counter-ethnography
Strategic options of writing ethnography
1) peasant societies that are transforming
2) ethnography of the middle-class, elite, and the reorganization of labor
Images of capitalism
on " commodity fetishism "
the formation and condition of working-class
Michael Taussig's " The devil and commodity fetishism in South America ", 1980
1) secret pacts with the devil in Columbia
2) TIO in Bolivian mine
June Nash's , " We eat the mines and the mines eat us "
Difference between Taussig and Nash concerning capitalism and culture
ETHNOGRAPHY AND THE INVISIBLE HAND : p.90-
we could not describe the total society in which lager systems penetrate into their subjects's lives.
larger system vs. local society
two strategies of text construction
1) To try to represent in a single text by multi-vocality
2) Simultaneous description (local and global)
Textual difficulty of the simultaneous description
HISTORICIZING THE ETHNOGRAPHIC PRESENT , pp.95-
problematic " ethnographic present "
historicizing the ethnographic context, " historical ethnography "
Wallace, " The death and rebirth of the Seneca ", 1969
The conventional ethnography is neither " synchronic " nor " diachronic ".
Johannes Fabian's " Time and the Other ", 1983
We do not wipe out the evolutionist scheme
The bourgeois concept of TIME is actually spatialized
" how ethnography has tended to devalue its subjects relative to the west, often in spite of its best intentions, by premises about time embedded in its rhetoric and categories of thought. ", p.97
Three types of text
1) ethnohistorical text
2) text written in synchronic mode
3) text describing how the historical memory defines the present
Renato Rosaldo's " Illongot headhunting 1883-1974 "
interpretations of TIME between Renato and Illongot people
Richard Price's " First-Time ", 1983
"fisi-ten"
Marsahall Sahlins's " Historical Metaphors and Mythical Realities ", 1981
Todorov's " The conquest of America ",1982
History .... is a shift in structures (p.106)
Michael Meeker's " Literature and Violence in North Arabia ", 1979
THE TWO BROAD TRENDS OF EXPERIMENTATION COMPARED , PP.108
Most of ethnographies " do register apolitical and historical sensitivity to the circumstances of their fieldwork and their writing. ", (p.108)
Two major experiment of writing ethnography
1) representing difference in itself
2) representing difference in larger and global context
From critical reflexiveness of ethnographer to Cultural Critique of our own culture
Chap. 5 The Repatriation of Anthropology as Cultural Critique. pp.111-136.
1. (introduction) pp.111-113
2. THE IDEA OF CULTURAL CRITIQUE p.113-117.
3. THE CURRENT FASHION OF CULTURAL CRITIQUE AND ITS PRECEDENTS. pp.117-119.
4. THE FRANKFURT SCHOOL. pp.119-122
5. SURREALISM. pp.122-125.
6. DOCUMENTARY CRITICISM IN AMERICA. pp.125-128.
7. THE TRADITION OF CULTURAL CRITIQUE IN ANTHROPOLOGY.pp.128-131.
8. THE CONTEMPORARY RELEVANCE OF ANTHROPOLOGY. pp.131-132.
9. THE APPEAL OF ETHNOGRAPHY. pp.132-133.
10. THE DECLINING APPEAL OF THE PRIMITIVE/EXOTIC. pp.133-136.
Chap.6 Two Contemporary techniques of Cultural Critique in Anthropology. pp.137-164.
1. (introduction) pp.137-141.
2. EXAMPLES OF DEFAMILIARIZATION BY EPISTEMOLOGICAL CRITIQUE. pp.141-152.
3. STRONGER VERSIONS OF EPISTEMOLOGICAL CRITIQUE. pp.152-157.
4. EXAMPLES OF DEFAMILIARIZATION BY CROSS-CULTURAL JUXTAPOSITION. pp.157-162.
5. STRONGER VERSION OF CROSS-CULTURAL JUXTAPOSITION. pp.162-163.
6. THE MULTIPLE RECEPTIONS OF ETHNOGRAPHY. pp.163-164.
A Concluding Note. pp.165-168.