accomplishments, and which requires a backward glance, a reflection on its past for its organization toward future ends. This reflexive action is meant to maintain equilibrium, and thus to prevent any metastable changes in its organization. And this aim of
Methodological Implications of Positioning during and after Fieldwork in Conflict Societies
highlighted. Consequently, thorough reflections on the self and positioning during research are nowadays considered part of the standard repertoire of ethnographers. Related to this, sociologists and social anthropologists have claimed that researchers
Ethics and an Individual in Contemporary South India
This article explores the intricate relationship between talk and practice in the anthropology of ethics by focusing on one individual, a temple and consecration priest, in Tamil Nadu, South India. By examining his relations with other people, gods and his ideal and present self, the article suggests that ethical self-cultivation is an ongoing practice and is based on ordinary and extraordinary encounters, evaluations and reflections thereon. It argues that the focus on an individual both allows an intimate and detailed reflection on processes of ethical self-cultivation and offers a window into the wider social world of which the individual forms a part.
In true JCM tradition, my reflections are totally personal and consist of anecdotes to, maybe, give you a flavour of my JCM. I came to London in 1973 and joined the Israeli Student Association. One of our activities was dialogue with Palestinian students. I am not sure I would call it a dialogue today. The meetings were more like shouting matches, all trying to score points off each other. The importance of these meetings was that we sat in the same room, grappling towards intercultural/interfaith dialogue.
‘Pure reflection’ is an important concept that bridges Sartre’s ontology and ethics in his early philosophy. In Being and Nothingness, Sartre devoted a section (Part Two, Chapter Two, Section III) to a discussion of the ontological characteristics of pure reflection. In Notebooks for an Ethics,3 he explored the ethical implications of the ontological characteristics of pure reflection (that he had presented in Being and Nothingness) and he used pure reflection as an essential stage leading to an ethical life of ‘authenticity’.
The Genealogy of a Diary in Response to Rabinow's Reflections of Fieldwork in Morocco
Daniel Martin Varisco
In preparation for writing an ethnographic monograph on fieldwork in Yemen, I compare and contrast my field diary, written in 1978–9, with Paul Rabinow’s Reflections on Fieldwork in Morocco (1977). The underlying question is what post-fieldwork reflections reflect meaningfully about the immediacy of ethnographic fieldwork? I criticise the reflexivist trope of privileging ‘writing culture’ over the significance of ‘being there’ in the field. Point by point, I examine the implications of graduate training in anthropology, culture shock, health problems, language skills, the unreflective male voice, visual ethnography and the rhetoric of narrative writing.
Linda E. Mitchell
In Memoriam Shona Kelly Wray, 1963-2012
Between Stereotype and Reality
reflections of men is women’s close dependence on their husbands’ social destiny, an idea stated in Byzantine law and clearly expressed in Justinian’s Code: “the wife rises with her husband and shares his distinction.” 80 Historical sources present women as
The article advances an interpretation of the self as an imaginary object. Focusing on the relationship between selfhood and memory in Sartre's The Transcendence of the Ego, I argue that Sartre offers useful resources for thinking about the self in terms of narratives. Against interpretations that hold that the ego misrepresents consciousness or distorts it, I argue that the constitution of the ego marks a radical transformation of the conscious field. To prove this point, I turn to the role of reflection and memory in the creation of the self. Reflection and memory weave past, present and future into a consistent and meaningful life story. This story is no other than the self. I propose to understand the self as a fictional or imaginary entity, albeit one that has real presence in human life.