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Ethnography Quotes

Browse 19 quotes about Ethnography.

Ethnography Quotes

“As we encounter each other, we see our diversity — of background, race, ethnicity, belief – and how we handle that diversity will have much to say about whether we will in the end be able to rise successfully to the great challenges we face today.”

“Indeed ethnography and theory resemble nothing so much as the two arcs of a hyperbola, which cast their beams in opposite directions, lighting up the surfaces, respectively, of mind and world. They are back to back, and darkness reigns between them. But what if each arc were to reverse its orientation, so as to embrace the other in an encompassing, brightly illuminated ellipse? We would then have neither ethnography nor theory, nor even a compound of both. What we would have is an undivided, interstitial field of anthropology. If ethnographic theory is the hyperbola, anthropology is the ellipse. For ethnography, when it turns, is no longer ethnography but the educational correspondences of real life. And theory, when it turns, is no longer theory, but an imagination nourished by its observational engagements with the world. The rupture between reality and imagination—the one annexed to fact, the other to theory—has been the source of much havoc in the history of consciousness. It needs to be repaired. It is surely the task of anthropology, before all else, to repair it. In calling a halt to the proliferation of ethnography, I am not asking for more theory. My plea is for a return to anthropology.”

“In marked contrast to the relaxed, typically Latin attitude of the Dominicans the Protestant missionaries were still proceeding at full blast with the fight for souls. These North American evangelists of strictly fundamentalist inclination combined in a curious fashion strict adhesion to the literal meaning of the Old Testament With mastery of the most modern technology. Most of them came from small towns in the Bible Belt, armed with unshakably clear consciences and a rudimentary smattering of theology, convinced that they alone were the repositories of Christian values now abolished elsewhere. Totally ignorant of the vast world, despite their transplantation, and taking the few articles of morality accepted in the rural Amenca of their childhoods to be a universal credo, they strove bravely to spread these principles of salvation all around them. Their rustic faith was well served by a flotilla of light aircraft, a powerful radio, an ultra-modern hospital and four-wheel-drive vehicles -- in short, all the equipment that a battalion of crusaders dropped behind enemy lines needed.”

“The scientific descriptions of ethnology that we find in books are inevitably dry and do not give the least impression of the mysterious world of the Achumawi, whose life is so inextricably mixed in with the animals, the trees, the plants. But without forming some mental picture of that life, it is, I believe, almost impossible to understand how and to what extent the Achumawi Indian finds himself in a state of direct mystical connection with the universe that surrounds him. Now that is precisely his religion, and his entire religion.” — Jaime de Angulo Appears in the introduction of "Tracks Along the Left Coast" by Andrew Schelling”

“You say that to (Franz) Boas science is "austere and impersonal." You know, that is just the thing that gets my goat. They have managed to take all the life out of science. Why be ashamed of the joy and the exaltations that are the blood of knowl-edge? Why pretend that you have no emotions? In another century they will look aghast at the funereal aspect of our science. They will say: those people were doing penance for something! ... We have driven our libido underground.” — Jaime de Angulo, written in a letter to his friend and mentor, the linguist Edward Sapir (Appears in the introduction to "Tracks Along the Left Coast" by Andrew Schelling)”

“Finding Mecca in America weaves social theory and concrete ethnography into a significant contribution on Muslims in the United States, illuminating broader questions about the integration of minority and immigrant groups along the way. This is an important work and a joy to read.”

“Packed with interwoven personal narratives which the author ties together to show the fragility and molding of Buryat memory and Buryat shamanism's purpose during the transition from state socialism to neoliberal capitalism in Mongolia. . . . Buyandelger has created an emotive, accessible, and well-researched ethnography sure to arouse sympathy and interest in readers.”

“Michael Jackson is an extremely productive ethnographer, a serious reader of phenomenological and existential philosophy, and a remarkable writer at a level that one rarely sees in anthropology. Lifeworlds, unsurprisingly, is no exception. The several essays included here fit into an impressive whole that set out a compelling case for a type of ethnography of which Jackson is one of the masters. The writing is strong and the critical reflections impressive. This book defines an approach to anthropology that is resonant enough to challenge the leading models of our time.”