Download After Writing Culture: Epistemology and Praxis in by Andrew Dawson, Jenny Hockey, Allison James PDF

By Andrew Dawson, Jenny Hockey, Allison James

This assortment addresses the subject matter of illustration in anthropology. Its fourteen articles discover many of the instructions during which modern anthropology is relocating, following the questions raised via the ''writing culture'' debates of the Eighties. It comprises dialogue of matters akin to: * the idea that of caste in Indian society * scottish ethnography * how goals are culturally conceptualised * representations of the relatives * 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 hot Zealand Maori.

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Extra info for After Writing Culture: Epistemology and Praxis in Contemporary Anthropology

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First, she undermines the relevance of differences or ‘exoticism’ in the description of others. Her concern is to unravel and problematise layer after layer of obfuscating 28 Lisette Josephides prejudice which defines the Western tradition of differentiation. ) Her systematic construction of ‘marginality’ as a culture of (perhaps denied or deformed) connections is the concrete result of this critique. Second, she assigns to the Meratus a critical role in the ethnographic encounter (the invention of the new space) and in the theoretical framing of her ethnography (the merging of data with theory).

All of these questions relate to how we, as academics and anthropologists, represent difference and alterity. That assertion is not, I imagine, contentious. More contentious, I expect, will be my argument that this crisis in how we represent the other is a consequence of how we conceive of subjectivity itself; not only the subjectivity of those we present as the objects of anthropological analysis but also, and more centrally, that of ourselves as those who look upon and interpret the lives of others.

One of the more salient contributions postmodern theorising can offer is Zygmunt Bauman’s distinction between modernism as a commitment to describing—and legislating to effect universally—a vision of the future state of the world,2 and postmodernism as a position from whence the modernist project of world transformation appears as an historically and culturally localisable programme that has no more claim to legitimacy than any other period’s or culture’s project of hegemonisation (see Bauman 1987, esp.

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