By Andrew Dawson, Jenny Hockey, Allison James
This assortment addresses the subject of illustration in anthropology. Its fourteen articles discover many of the instructions within which modern anthropology is relocating, following the questions raised via the ''writing culture'' debates of the Eighties. It contains dialogue of matters corresponding to: * the concept that of caste in Indian society * scottish ethnography * how goals are culturally conceptualised * representations of the family members * tradition as conservation * gardens, subject matter parks and the anthropologist in Japan * illustration in rural Japan * people's position within the panorama of Northern Australia * representing id of the hot Zealand Maori.
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Extra info for After Writing Culture: Epistemology and Praxis in Contemporary Anthropology
Bricolage at the margins connects, it is creative play with any fragments one can grasp. Connections are themselves representations, of course. I shall return in the final section to the question of whether Meratus themselves represent to themselves these connections, or if they are Tsing’s invention. In the preceding paragraphs I tried to evoke the pictures that Tsing depicted. What enabled Tsing to depict the Meratus in this way? Her claim to speak from the realm of the diamond queen, the space of communication created by the ethnographer, and (some of the) local people gave her confidence in her authenticity as well as a position from which to speak.
When the other is gone into xenitia she/he still remains part of me, but an estranged me, a foreign part of the self. Thus foreign space itself—xenitia—can be construed as formed by detached parts of the self. ). Maniat women do not accomplish a separation at the first death rites. The dead person is not depersonalised at the lament, as at church funerals, but continues to be referred to by name as part of the community. At the time of exhumation the dry bones ‘defamiliarise’ the dead, but do not efface them.
Visweswaran has a grandmother in India, but does not derive authority from this connection. Quite the contrary, she deliberately sabotages her authority, disempowering herself as a knower. She and Seremetakis use quite different methodologies and epistemologies. While Visweswaran transforms the subject’s refusal to speak into the author’s refusal to allow the reader to participate in the interpretation, Tsing explains her ability to bring the Meratus to us in terms of the relations achieved in the field, as a result of concessions made on the part of both ethnographer and subject.