Globalization has drastically modified how various cultures and societies affect each other. The disturbances caused by globalization have developed several issues among anthropologists, such as, how do we study such complex circumstances? Transnational families and global nationalism in particular, have introduced foreign obstacles for anthropologists, as there is no set, scientific ways to study such realities. With globalization presenting an ever changing world, both single and multi sited field work have its place, as anthropology is not limited by a specific set of rules such as scientific study. How do we study a world of flows? Or as Cathy Small asked:
“What happens, then, when half of the population who belong to one’s ‘cultural group’ live across an ocean and in a
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While studying a culture for so long and with such devotion certainly allowed Cathy to gain a better understanding of Tongan life, it also came with downfalls. A potential downfall of spending too much time with a group may result in the anthropologist becoming too invested. This issue can be raised when discussing Small’s book, Voyages: From Tongan Villages to American Suburbs, as it can be argued that Small neglects to discuss negative developments within villagers as a result of her being too invested within their culture. Global nationalism has brought along a system of ethnography, which must adjust accordingly to the changes in space and time. One way of producing such content is by studying cultures via a hybrid single-site field work, such as the one used by Ulf Hannerz. Hannerz choose specific sites such as Jerusalem, Johannesburg and Tokyo, at which he stayed and studied various individuals. According to Hannerz: “…I was clearly not trying to study the ‘entire culture and social life’ of these three cities. I was merely trying to get to know some number of foreign newspeople stationed
As well as interviews, she watched people in their natural habitat, which is how she found out more information about a topic she was curious about, the “bus behavior.” Personal documentation, journals was also a way of knowing people’s daily lives’. 2. How did Cathy Small’s subject position affect her relationships with Tongans and the results of her research?
Ethnographies present the accumulation of an anthropologist’s research with a basis from real data from real people. Methodologies become core concepts to how the research is conducted, whether via long term observational field work, interviews with the anthropologist’s informants, or most often, a blend of such techniques. However, the positionality of the researcher greatly influences ethnography, as it allows a variety of ways for how the research can be conducted, as well how it may be presented. To demonstrate how positionality effects ethnography, I will examine James Forman’s Locking Up Our Own, Lawrence Ralph’s Renegade Dreams and Michael Taussig’s Law in a Lawless Land.
In Kwame Anthony Appiah’s essay, the Case for Contamination, Appiah delivers his opinion on society’s growing culture and the effects that have occurred due to society’s growing influence, such influences include the globalization, both political and lifestyle, and cultural preservation aspects of society. Within his standpoint, Appiah offers many valid points on the positive aspects on the development of globalizations and its key role in society. However, despite Appiah’s lengthy essay, his argument lacks sources that support his claims, ultimately causing his views on the subject to stem from personally experiences. Due to this, the essay insufficiently discusses the depth of how damaging globalization is to a cultural, which essentially
Therefore, rather than perpetuating an incompetent, unfruitful view of Polynesians, Tevita exhibits a more positive view as he displays courtesy and modesty amongst his audience. However, this text does not dispute the stereotype of Tongans being aggressive, rather it provides a more positive context to the trait as the teen’s act of aggression was a selfless act of bravery intended for the greater good, in contrast to being an irrational impulse associated with animal-like
Horace Miner, a American Anthropologist wrote an academic essay titled “Body Ritual Among the Nacirema.” In this article Miner described some of the bizarre rituals and practices of the “Nacirema” which the reader comes to find out that he is talking about North Americans. The way Miner goes into detail about how these people live makes them seem foreign. Thus making the norm for an American lifestyle seem odd because the certain type of lingo Miner uses to make this “tribe” more exotic then the actually are. His point in doing this is to show the reader how obnoxious anthropologist can be when they are explain a different culture.
With these stereotypes the Micronesians are heavily stereotyped not only in Guam but in other areas also such as Hawai’i in which Micronesians are thought of as “ghetto” and lazy. Another theme expressed in this book is the unfair economic system that a lot of pacific islanders
The article written by Miner was one in which seemingly forced the student to keep reading. The varying ways in which the author described traditions created and passed down through generations of the Nacirema people evoked interest and question in the students mind. The student had never read this article, nor had he read an article written in such a way to make him feel emotions quite like the ones he felt while scrolling though the pages of this article. Fortunately, the student was able to find that he was not the sole student amongst his peers who had many questions and concerns that came to fruition while reading the Nacirema article. Questions fluttered around the readers head as he finished the first few paragraphs of the article.
In 1981, at the age of five, I emigrated from Wroclaw, Poland to the United States of America. I was fortunate to have grown up minutes from one of the most culturally and socially diversified cities in the world, New York City. It is there that I was exposed to a broad spectrum of ethnicities and communities. It motivated me to more seriously consider my own identity and as a result, consciously pursue a balance between my own two cultures. After extensive research and careful consideration, I decided on the Cultural Anthropology-Citizen Sustainability program because I found it to be exceptionally well suited for my personal academic growth and my unwavering passion to better understand and appreciate the beauty in the diversity of the human experience.
Rachael Goodson Professor Kathrine Chiles ENG & AFST 331 15 February 2018 William Apess In the nineteenth century, America was at one of its peaks of racial debate, with people starting to question whether it was right for the African Americans to stay enslaved, or if it was time to start the process of freeing the slaves and allowing them to live a better life. However, most people did not even question how the Native Americans were being treated or forced to change almost every aspect of their lives to “please,” as if they could ever be, the white people. William Apess’ The Experience of Five Christian Indians is an example of some of the harsh ways that Indians were treated before and even after they were “forcibly” converted to Christianity.
Anthropologist Edward Hall introduced the concept of the iceberg analogy regarding culture. The iceberg analogy is simple to understand, there are aspects of culture, such as cuisine, language, and clothing, which are easy to identify; these characteristics are the “tip of the iceberg”. However, many aspects of the culture cannot be seen or identified quickly at a surface level. These facets are below the waterline on the iceberg analogy. Essentially, Hall’s hypothesis is that cultures mainly clash below the water line.
This ‘Western Samoa’ consists of two major islands, Savai’i and Upolu. In his visitation to ‘Western Samoa’, he saw a different lifestyle from what Mead wrote on her book, “Coming of Age in Samoa”. He saw the Samoan people were as aggressive as people in United States or other part of ‘global North’
Globalization has always changed anthropology. It’s important to note that anthropology became an important field of study during the 19th Century, at the same time that globalization had an exponential growth (Guest, 2014, p. 20). However, nowadays with the huge rise of technology the world is more connected than it was a few years ago, completely changing the way that anthropologists look at cultures and society. It is not enough to understand how local communities work by themselves, but also how they adapt to new traditions and ideas brought with migrants or that accessed through technology. It’s because of this that anthropologists need to be able to organize this ever-changing blast of information that affects everyone’s lives.
Cultural globalization is often understood as the spatial diffusion of global products. At a deeper level, cultural globalization may be seen as the contested process of internationalization of values, attitudes and beliefs. The spread of cultural practices and symbols makes the world more the same, but at the same time triggers resistance. Hence, cultural globalization while uniting the world is also seen to strengthen local cultures and is a major force behind the creation of identities. Such homogenization or differentiation can be noticed in the change of cultural practices and consumption patterns over time and space.
Who can speak for a people? I will attempt to shed some light on these questions, using the writings this week of Sahlins, Obeyesekere and Borofsky. I feel the most important question of the three is who can speak for a people, in this case, the Hawaiian people. In this week’s reading, How “Natives” Think, Marshall Sahlins is focused on the question of whether the Hawaiian people were “victims of magical thinking and their own traditions” (p. 1) when they perceived Captain Cook “as a manifestation of their returning year-god Lono” (p. 1).
Knowing that Klee Wyck went through a transformation without Carr’s input changed the way I interpret her work. At first I believed Carr’s re-published pieces were just an autobiography of her experiences among the Indigenous people for others entertainment, however, after gaining knowledge on Klee Wyck, my assumptions were incorrect. Carr’s stories are about the European missionaries negative effect on the Indigenous people’s culture and lifestyle, however, Irwin and Co.’s lead editor, William H. Clarke, destroyed that completely. I no longer believe that Clarke’s changes to Klee Wyck were to make the book appropriate in a Canadian school but to censor significant portions that criticized European