Reflexivity: Crossing That Line

rebellious tone in order to recommend to her readers of the idea of, “If you feel something is

The author moves to her actual realization that she has been misunderstood her entire lifetime along with the Western world by extending her vocabulary and appealing to emotional diction. These are seen clearly through “’aina” meaning culture and “the great bloodiness of memory: genealogy” (Trask 118). These few examples show how her language is connecting with the audience on an emotional level by using native terms and powerful language such as “bloodiness.” She appeals to the ideals of pathos by employing meaningful words when describing the traits of her people. She

they perform the bulk of their work, and what it is they do in both problem

“His jaw was in his throat, his upper lip and teeth were gone, his one eye was shut, his other eye was a star-shaped hole...,” writes O’Brien as he studies the deceased enemy (118). Throughout the novel, the author shows consistency with repeating stories and lines in a way to present a greater image. He reminds the reader of details the elaborate his larger view. When he writes of the man he killed, he wants the reader to imagine themselves in his shoes, as he imagined himself in the enemies’. As he carefully studies the dead man, he imagines how the boy found himself in the war. By relating American society to the boy’s village of My Khe, he bridges similarities connecting the two by a culture that promotes defending one’s land and ways of life. By saying, “he would have been taught that to defend the land was a man’s highest duty and highest privilege,” he shows there is minimal difference between how most Americans view the military and the duty of the villagers in My Khe (119). Although he had not known the exact history of the boy, he attempted to illustrate in his own mind what his life may have been like prior to the invasion. The inability for O’Brien to walk away from the body as Kiowa continued to pry him away says he was troubled by the similarities. Despite Kiowa saying it could have been him lying lifeless on

James P. Spradley (1979) described the insider approach to understanding culture as "a quiet revolution" among the social sciences (p. iii). Cultural anthropologists, however, have long emphasized the importance of the ethnographic method, an approach to understanding a different culture through participation, observation, the use of key informants, and interviews. Cultural anthropologists have employed the ethnographic method in an attempt to surmount several formidable cultural questions: How can one understand another's culture? How can culture be qualitatively and quantitatively assessed? What aspects of a culture make it unique and which connect it to other cultures? If

The interviews in Anne Fadiman’s The Spirit Catches You and You Fall Down and Joshua Reno’s Waste Away both have their fair share of barriers to overcome, even though their research could not be more different. Anne Fadiman conducts interviews in two drastically different topics, Hmong culture and medicine. Joshua Reno favors a landfill in Michigan; interviewing residents living next to Four Corners Landfill. However different these two areas of research may be, both books show that interviewing individuals is a research method incredibly valuable when working to determine a person or group’s feelings and ideas. Both anthropologists use interviewing as a method to gain information, but are careful to align with the culture of each of the

This study examines Horace Miner’s essay “Body Rituals Among the Nacirema. While using the participant observation approach, he gives us a new perspective on the daily behaviors within this group of people. Exploring ethnocentrism and how we view cultures outside of our own.

Ethnographic methodology provides rich and complex data (Brownlow, 2012). In the ethnographic approach a researcher joined the studied group in their natural environment, stayed as a part

An anthropologist usually, at the beginning of their career, conduct ethnographic research in a foreign country or remote location to validate themselves as a “bonafide anthropologist” (Brondo 43). Eventually however, the anthropologist will return home often to conduct research around their own familiar ethnic group. Tsuda refers to the anthropologists return to familiar territory as an “Ethnographic homecoming” (Brondo 44). The use of ethnographic methods in the anthropologist’s home or familiar environment is what Tsuda means by “native anthropology”.

Additionally, since her work is very personal her feelings are clearly expressed through her words. The predominant emotions are anger and hope. Throughout her essay she is angry that writers are not expressing themselves to the fullest form. She described it as an injustice to the reader and to the writer. This is an injustice because a writer cannot pick and choose what is valuable, instead it is up to the reader, “ Whatever you find here of use you will take away with you, whatever you cannot use you will

Although different emotions sprout different response, Smith argues that people’s cannot go beyond their own selves and therefore use personal conceptions to judge others’ sentiments of joy or grief. Smith states that although we can sympathy with others’ emotion, we cannot truly go beyond our own personal experience and preconception because “it is by the imagination only that we can for any conception of what he suffers” (1). Therefore, although one may sympathy with others’ feelings, people are always limited to their “own person.” Smith explores “there are some passions of which the expressions excite no sort of sympathy” (2) because it may depend on people personal perception or preconceptions. For instance, Smith argues that “the furious

Kusserow, Fung and Orellana’s work explore different aspects of language and emotion, however, each touches on the subject of socio and ethnocentrism. Western societies, specifically the United States, focus on what things are appropriate to teach children and what is not (Kusserow 1999). However, Kusserow also notes that most of the information derived and generalized to the West really comes from research conducted on middle-class Americans (1999).

Anthropology, as a discipline in the field of human sciences, is based on certain ethical principles to guide its practitioners through their research. This creates a stable framework on which to start any research project. Avoiding deviation, however, can be complicated. Anthropologists have a responsibility to their field,

Institutional review boards are responsible for reviewing and approving research that deals with human subjects. Both articles discussed the inadequacies of IRB reviews when it concerns ethnographic research. According to both authors, IRB’s are not sufficiently knowledgeable in anthropology and as result they are not aware of the methods and dilemmas that arise in participant observation. Kelty states that IRB’s are concerned with privacy, which is a western concern that has been established as a global norm. While both authors are critical of IRB’s, I believe that IRB’s have the best intentions, but may be misguided because of the lack of anthropological knowledge. In order to improve IRB reviews, the board must be knowledgeable in research

She was a photographer, an outcast, and didn’t really have many friends. She had the most exotic eye for her photos, but she stayed hidden behind the camera lense. She had never allowed other students see who she really was as a person, photographer, and an athlete. In fact, that most of her wardrobe had a darker color clothing. After a strongly indicated definition, a detailed explanation, and a large amount of examples of describing inductive logic, a love prejudice definition, joined together with a powerful reflective narrative, will illustrate the persuasive nature of love prejudice and show how rationality can be affected by an ethos circumstances, even when a person is hiding from the world. As said by Mr. Brown from our English