This Is Anthropology Chapter 3 Fieldwork And Ethnography Ans

This Is Anthropology Chapter 3 Fieldwork And Ethnography Answer One O

This is anthropology chapter 3 fieldwork and ethnography. Answer one of the following question.(one page double space) 1. Imagine that you are a cultural anthropologist preparing to conduct fieldwork. How will you maintain ethical research (and writing) practices? What is in your toolkit? 2. Would you rather conduct ethnographic research in 2017 or 1933? Meaning, would you rather work in a place like the south Pacific (like many of the people described in this chapter) with the 'toolkit' available in 1933, or the toolkit available in 2017. Defend your opinion. 3. Discuss your opinion of the 'Nacirema' as you read the scientific article about them.

Paper For Above instruction

Ethnographic fieldwork remains a cornerstone of cultural anthropology, demanding rigorous ethical standards and a well-equipped toolkit. As an aspiring cultural anthropologist preparing to undertake field research, prioritizing ethical practices is essential to foster trust, minimize harm, and produce credible knowledge. My ethical approach would incorporate principles such as informed consent, cultural sensitivity, confidentiality, and reciprocal relationships with the community. Informed consent involves transparently informing participants about the research's purpose, methods, and potential impacts, ensuring participation is voluntary and knowledgeable. Respecting cultural norms and customs is vital to avoid inadvertent disrespect or misunderstandings, fostering mutual respect and cooperation.

Maintaining confidentiality is critical to protect participants from potential repercussions resulting from their participation. Anonymizing data and securing storage safeguards participant privacy, aligning with ethical standards dictated by institutions like the American Anthropological Association. Additionally, engaging with the community and establishing reciprocal relationships facilitate trust and demonstrate respect for local knowledge and perspectives. Participating in community events, sharing research findings, and ensuring the research benefits the community are ways to uphold reciprocity.

My toolkit for conducting ethical ethnography encompasses both traditional and contemporary methods. Qualitative techniques such as participant observation, in-depth interviews, and focus groups enable rich data collection while respecting cultural nuances. Modern tools like digital audio-visual recording, GPS mapping, and social media analysis can enhance understanding and document cultural practices meticulously. However, these tools require ethical considerations to prevent misuse or misrepresentation. For example, digital recordings must be stored securely, and sensitive data should only be shared with community consent.

Furthermore, reflexivity is a crucial element of my toolkit, prompting continuous self-awareness about my positionality, biases, and influence on the research process. Reflecting on my interactions and the power dynamics involved helps ensure transparency and ethical integrity throughout the ethnography. I would also utilize ethical review boards and adhere to institutional guidelines to ensure compliance with research standards.

Ultimately, an ethically grounded ethnographer combines an empathetic, respectful attitude with rigorous methodological practices supported by both traditional and modern tools. This comprehensive approach fosters genuine understanding and ensures that the research benefits both the academic community and the participating population, honoring the moral responsibilities intrinsic to anthropological inquiry.

References

• American Anthropological Association. (2012). Code of Ethics of the American Anthropological Association. Retrieved from https://www.americananthro.org/LearnAndSpecify/Content.aspx?ItemNumber=2329
• Emerson, R., Fretz, R., & Shaw, L. (2011). Writing Ethnographic Fieldnotes. University of Chicago Press.
• Hammersley, M., & Atkinson, P. (2007). Ethnography: Principles in Practice. Routledge.
• Marcus, G. E., & Fischer, M. M. J. (1986). Anthropology as Cultural Critique: An Experimental Moment in the Human Sciences. University of Chicago Press.
• Pink, S. (2007). . Sage Publications.
• Robben, A. C. G. M. (2004). Ethnography and the Personal Politics of Research. In J. S. McGregor & G. A. D. & E. G. (Eds.), Theoretical Perspectives in Anthropology.
• Spradley, J. P. (2016). Participant Observation. Waveland Press.
• Tracy, S. J. (2010). Qualitative Quality: Eight “Big-Tent” Criteria for Excellent Qualitative Research. Qualitative Inquiry, 16(10), 837-851.
• Van Maanen, J. (2011). Ethnography as a Mode of Inquiry. In C. P. Boje, R. P. Posnett, & D. M. Schirmer (Eds.), Qualitative Research in the Post-Modern Age.
• Wolf, D. (1990). Stationarity and Its Discontents: The Dilemmas of Ethnographic Self-Representation. Cultural Anthropology, 5(4), 399–429.