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Anthropological Knowledge Making, the Reflexive Feedback Loop, and Conceptualizations of the Soul

Katherine Swancutt and Mireille Mazard

. Laura Mulvey (1975) introduced the ‘male gaze’ to feminist critical theory, showing the internalization of this gaze in the portrayal of female characters on screen. In some cases, hyper-reflexivity involves a kind of ‘ethnographic gaze’ similar to the

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Anupama Arora

This article examines the travel narratives of three Indian visitors to the 1893 Columbian Exposition in Chicago. Occupying a precarious space between spectacle and spectator at the World's Fair, these visitors returned the ethnographic gaze and instead offered cultural self-representation that co-existed with and contested the prevalent perceptions of India (and other non-Western peoples). In the process, their narratives both questioned the civilized/primitive dichotomy as well as disrupted the grand official narrative of Anglo-Saxon supremacy and progress celebrated at the exposition.

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The ethnographic negative

Capturing the impress of boredom and inactivity

Bruce O’Neill

population segments and reveals the creative energy of life at the margins. The ethnographer’s tendency to see productive agency everywhere, however, is not without its slippages. Such an ethnographic gaze struggles to account for the worldviews of those

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“Eyes Shut, Muted Voices”

Narrating and Temporalizing the Post–Civil War Era through a Monument

Dimitra Gefou-Madianou

refreshed yet new and inherently unstable. Boris treated the monument as an icon, making the sign of cross when passing by. But it is not only the observed practices and the direct enunciations upon which the ethnographic gaze should focus. Equally

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Fieldwork at sunset

Visual representations of anthropology online

Bryonny Goodwin-Hawkins and Hannah Gould

queried visual representations, notably including postcolonial critiques of the ethnographic gaze. Now-classic works such as Edward Said's (1978) Orientalism and Talal Asad's (1973) edited Anthropology and the Colonial Encounter have challenged

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Decolonizing Anthropology

Reflections from Cambridge

Heidi Mogstad and Lee-Shan Tse

do not speak for anyone but ourselves, as Cambridge-trained ‘observing participants’ turning our ethnographic gaze to reflect on our own department. It would surely be amiss to construe this article as critique of individual scholars, instead of a