Individual Experience And Reflexivity By Renato Rosaldo 's ' The And Reconstitution Of Self '

For Miner, he was writing from his years of personal observation of American homes, but often the anthropologist is not already a member of the community to be studied and must develop a rapport within a community. This relationship must be created without being deceptive and creating a negative impression so that members of the community will act naturally and not suppress their habitual or instinctive reaction to life issues (Kawulich, 2005). This method collects data not only from personal observation but also includes interviews, natural conversations, checklists, and surveys. The effective use of this method includes having a nonjudgmental attitude, being aware of culture shock tendencies, wanting to learn more about others, and practicing good listening skills (Kawulich, 2005). When the anthropologist properly explores the organized routines and ritualistic behaviors of the group, they become becomes a part of the community and reports the information about how the group is operating from a holistic understanding of the viewed events.

According to the functionalist perspective on emotions, emotions are defined as an attempt by the individual to establish, maintain, change, or terminate the relation between the environment and the individual (Frijda, 1986). This approach is intrinsically relational and suggests that one cannot understand emotion without considering the individual within any given context. Thus, emotions are conceptualized as being flexible, contextually bound, and goal directed, and are critical for guiding interpersonal relations (Butler, Lee, & Gross, 2007; Campos, Mumme, Kermoian, & Campos, 1994). In order to understand how emotions influence interpersonal relations one must consider the role of cultural context. Culture influences the way in which

“There are advantages developing a more phenomenological anthropology that better communicates human experience and emotion.”

Social constructionists argue that because emotion is a phenomenon deeply incorporated in the culture, it is not possible to understand emotion as universal conception. In addition to culture-bound emotions like “amea”, most common emotions also have their culture-specific presentation. Evolutionary psychology, on the other hand, argues that the psychological mechanisms are innate and present in all human beings. Therefore, emotion can be universal. Mallon and Stitch argue that this dispute about the universality of emotion between social constructionists and evolutionary psychologists originate from the “disagreement about the meaning and the reference of the emotion terms.”(146,Mallon and Stitch) Further, the disagreement can be resolved by taking a “thick description theory” which entails opulent description theory and high accuracy. With a thick description theory, the social constructionists first agree that ethnopsychology contributed significantly to mental state terms, and also that the claims must be “true of mental states”(148,Mallon and Stitch) Therefore, neither does “song” exist in American culture, not does “anger” exist in Ifaluk culture. In this sense, once it is acknowledged that ethonopsychology is different crosss culture, and that social constructionism and evolutionary psychologists both have their own way of dealing with meaning and reference of the emotion terms, the seemingly obvious different between social construction and evolutionary psychology would not hinder their study on

In his reading, A Diminishment: A Death in the Field (1999), Watson analysed two critical issues that have preoccupied anthropologists for nearly four decades. These issues include the extent to which personality of the anthropologist should be clearly inserted into any published ethnographic account and how a competent anthropologist should become during identification, description as well as analysis of emotions (Watson, 1999). In essence, the first argument is hinged on whether there are chances of allowing their partisanship to influence whatever they see including how their interpretation of it all. Therefore, people in the society should give up all the pretence that all their account is objective and consider putting the point straight regarding own involvement (Watson, 1999).

The film, Avatar, depicts humans colonizing Pandora, a lavish livable moon in the Alpha Centauri star framework, so as to mine the mineral “unobtanium” controlled by the Na’vi, the native of Pandora (Cameron & Landau, 2009). Jake Sully, a handicap ex-marine, tasked to infiltrate the place, known as Pandora, in his given avatar suit to assist the military in blending into Pandora. In this essay, the Avatar film shows ethnocentrism and romanticism being displayed. According to Lundberg(2015), ethnocentrism is the belief of one’s culture is prevalent than the other.

As someone whose heart guides most of what I do, the role of feelings in ethics seemed very interesting to me. In the words of Jean Jacques Rousseau, “’what [we] feel is right is right, what [we] feel is wrong is wrong’” (Ruggiero 29). Rousseau’s argument implies an absence of an overarching moral regime (Ruggiero 29). As someone who is fascinated by the sciences, the reference to Carl Rogers’ study of humanistic psychology excited me. Rogers agrees with Rousseau that the true guiding principles come from our intuition and emotions (Ruggiero 29). Both scholars prioritize sensations and emotions over intellect (Ruggiero 29). I agree with Rousseau and Rogers because I find myself living my happiest life when I follow my initial thoughts and pursue

Social interaction occurs between all individuals in society and can be studied through the use of the sociological imagination. A sociological imagination allows one to link their everyday activities and situations to society as a whole. I can study my own personal social interactions and the situations I encounter by applying concepts, theories, and perspectives that sociologists have developed for analyzing society and social situations. Although I encounter situations on a day-to-day basis, one notable example would be when I volunteered at the soup kitchen, where I had to control my emotions and play a specific role as part of my volunteer position.

In this research paper, I will be researching the effect of societal pressure on women and how this can lead to mental illnesses such as depersonalization which is a branch of dissociation. Depersonalization is a mental illness which causes a person to feel that they are not attached or apart of their body. This idea can be seen in a couple of Kate Chopin’s works such as The Awakening and “The Story of an Hour.” I will be looking at books on mental health that speak of dissociation and more specifically depersonalization as well as its symptoms and causes. I will then research the gender roles in which most women felt the need to follow in the Victorian era. This will allow me to link the societal pressure and stress which can trigger the disease.

In social life, emotional labour is continually having required the management of feeling. What is human feeling? Hochschild characterises feelings, like similar to emotion, in a sense, similar to the feeling of knowing about sight. We frequently say that we attempt to feel, but how can we do this, the feeling is not the thing within us, but

The character Hank Morelli from Frank Lentricchia's The Sadness of Antonioni shows the many complexities of his inner 'self' within the first two chapters of the novel, which is only expanded as the novel continues. The inner 'self' can be described as consisting of three separate but related domains; the experiential self domain, the private self domain, and the public self domain. The experiential self domain is the part of one's self where a person's unconscious and conscious feeling towards others reside, while the private self domain is the unconsious part of the mind where a person's thoughts about themselves grow and remain, and the public self domain is where other people's feelings about a person are noticed and acted upon.

Emotivism is a form of communication that relies on “the metaphor of ‘self’ and the emotive needs of ‘me’” (Arnett & Arneson, 1999, p. 55).

In Nancy Scheper-Hughes article she draws on her fieldwork in South Africa, Cuba and Brazil where she encountered a challenge to sociocultural anthropology as she saw a transition from her using an objective model to a moral model. She has calls for an ethically grounded, militant anthropology because she sees the importance of being fully involved in one’s own research rather than just simply being an observer. According to Hughes, acting primarily as a witness does not allow you to fully understand what you’re studying and reduces the “subject” to “objects”. Her approach changed when a fight broke out between her research assistant and the women of shantytown in Northeast Brazil. “Why had she refused to work with them when they had been so willing to work with her? Didn’t she care about them or their lives, their suffering, their struggle?” (P. 410) Just standing by watching the suffering was what she felt that she was doing. She states that her companherias pulled her away from the comfortable position in which she was in previous which allowed her to be active in their public world as result, this led to get a better understanding of the community in which she was studying. Evidently, she takes a very active approach in anthropology and is concerned with human rights. She seeks to promote anthropology as an active and politically committed engaged study. Marvin Harris agrees with her method as this is an effective way to learn and analyze human experience rather than

Emotional labor as a social science construct began with the publication of The Managed Heart: The Commercialization of Human Feeling (1983), in which Arlie Hochschild (a sociologist) opined on the silent commoditizing of workers’ emotions. Hochschild stated: “I use the term emotional labor to mean the management of feeling to create a publicly observable facial and bodily display; emotional labor is sold for a wage and therefore has exchange value” (p. 7). As opposed to emotional regulation more generally, which may occur in any context, Hochschild’s stipulation that emotional labor is procured “for a wage” indicates that it occurs only when employees are engaged in a work context. She also implicitly questioned the ethics of such a practice, in stating: “In a capitalist, postindustrial culture, what [the commoditization of emotions] means, I think, is that a commercial logic will penetrate deeper and deeper into what we used to think of as a private, psychological, sacred part of a person 's self and soul.” (1993, p. 333, see also Grandey, Rupp, & Brice, in press). Whereas the basic tenets of Hochschild’s early propositions have tended to persist within the literature over the years, interpretations and applications of the construct have diversified widely. What has resulted are three unique “lenses” through which emotional labor has been viewed within the literature (for a full

This paper will address my personal views on anthropology and ethnography. I identify as a feminist anthropologist because I identify as a woman, and have a great interest in power differentials throughout society. I grew up in a conservative christian middle class home that taught and practiced tolerance and acceptance giving me a well-rounded, if clouded, view of the world. However, I had very little experience with other groups or peoples until I got older and began to travel. I love travelling, and, as I have visited numerous states, Canada, Mexico, the Bahamas, and Europe, my understanding has grown immensely. My love for history and culture has only expanded and it grew easier to see things without the moral outline I had when I was younger to compare against.