By Judith Okely
Anthropology and Autobiography marks the 1st finished exploration of anthropological writings and their theoretical implications. supplying targeted insights into the fieldwork fabrics, autobiographical writings and/or textual evaluations of anthropologists, this examine considers the function of the anthropologist as fieldworker and author, studying the ways that nationality, age, gender and private historical past impact the anthropologist's habit in the direction of the contributors he/she observes. The individuals learn the hyperlink among their fieldwork and private interplay between peoples in Africa, Japan, the Caribbean, Greece, Shetland, England, indigenous Australia, Indonesia and Sri Lanka.
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Extra info for Anthropology and Autobiography
Journal of the Social Anthropology Society Oxford 6 (3): 171–88. —— (1978) Privileged, Schooled and Finished: Boarding Education for Girls. ) Defining Females. London: Croom Helm. —— (1983) The Traveller-Gypsies. Cambridge: Cambridge University Press. —— (1984) Fieldwork in the Home Counties. RAIN 61:4–6. —— (1986) Simone de Beauvoir: A Re-reading. London: Virago; New York: Pantheon. —— (1987) Fieldwork up the M1: Policy and Political Aspects. ) Anthropology at Home. London: Tavistock. —— (1991) Defiant Moments: Gender, resistance and individuals.
1986a) Introduction: Partial Truths. Marcus (eds) Writing Culture. : University of California Press. (1986b) On Ethnographic Allegory. Marcus (eds) Writing Culture. : University of California Press. Clifford, J. and Marcus, G. (eds) (1986) Writing Culture. : University of California Press. Coimbra (1990) Unpublished statement by a speaker at the first meeting of the European Association of Social Anthropologists (EASA) in September at Coimbra, Portugal. Derrida, J. (1967/76) Of Grammatology, trans.
What was pejoratively called ‘subjectivity’ was disguised and kept out of the text, emotions were discredited, concrete incidents (no matter how illuminating of a general point) were considered anecdotes. Experience, both that of the ethnographer and that of the people, was erased in favour of abstract analysis. The canons of pure science, as set out by positivism, required a literal, unemotional language in representing the world. All the impurities of experience were filtered out. Writing on ‘The Novel and Europe’, Milan Kundera (1984) questions whether it was an accident that the novel and the hegemony of scientific rationality emerged at the same time.