By Andrew Dawson, Jenny Hockey, Allison James
This assortment addresses the subject matter of illustration in anthropology. Its fourteen articles discover a number of the instructions within which modern anthropology is relocating, following the questions raised via the ''writing culture'' debates of the Nineteen Eighties. It contains dialogue of concerns resembling: * the concept that of caste in Indian society * scottish ethnography * how desires are culturally conceptualised * representations of the family members * tradition as conservation * gardens, topic parks and the anthropologist in Japan * illustration in rural Japan * people's position within the panorama of Northern Australia * representing identification of the recent Zealand Maori.
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Additional info for After Writing Culture: Epistemology and Praxis in Contemporary Anthropology
Finally, the integrity of that documentation is presented as both the result and the enablement of those appropriations and resistances. While Seremetakis is an assured spokesperson, Tsing speaks with diffidence, exposing her personal vulnerability and setting up Uma Adang as the knower who ‘always already knows’. It is not sufficient to explain the difference by the observation that Seremetakis is a ‘native anthropologist’, a concept which she herself problematises. Visweswaran has a grandmother in India, but does not derive authority from this connection.
6). She is unflinching, sure of herself, her descriptions are utterly convincing as descriptions of personal experience. A third project meticulously traces the negotiations, appropriations and resistances that enabled the ethnographer to do fieldwork at all, while at the same time documenting the observed process by which people’s actions could lead to an understanding of ‘culture’. Finally, the integrity of that documentation is presented as both the result and the enablement of those appropriations and resistances.
At the time of exhumation the dry bones ‘defamiliarise’ the dead, but do not efface them. : 189). : 227). : 238). In this understanding, the cosmological does not preexist as a single totality, but must always await its Representing the anthropologist’s predicament 23 formulation by the cultural coming together of the fragments that will bring it into being. Making the cosmos into a gendered space of interiority (that is, bringing the outside into the inside) is labour that involves much pain and risk.