A Quote by Ruth Behar

In anthropology, which historically exists to 'give voice' to others, there is no greater taboo than self-revelation. The impetus of our discipline, with its roots in Western fantasies about barbaric others, has been to focus primarily on 'cultural' rather than 'individual' realities. The irony is that anthropology has always been rooted in an 'I' - understood as having a complex psychology and history - observing a 'we' that, until recently, was viewed as plural, ahistorical, and nonindividuated.
Among the various forms of science which are reaching and affecting the new popular tradition, we have reckoned Anthropology. Pleasantly enough, Anthropology has herself but recently emerged from that limbo of the unrecognised in which Psychical Research is pining.
As an anthropology major, I wanted to understand the cultural significance of poverty - why it exists and why some countries can rise above it while others can't.
Much research in psychology has been more concerned with how large groups of people behave than about the particular ways in which each individual person thinks... too statistical. I find this disappointing because, in my view of the history of psychology, far more was learned, for example, when Jean Piaget spent several years observing the ways that three children developed, or when Sigmund Freud took several years to examine the thinking of a rather small number of patients.
I've often been accused of making anthropology into literature, but anthropology is also field research. Writing is central to it.
Younger anthropologists have the notion that anthropology is too diverse. The number of things done under the name of anthropology is just infinite; you can do anything and call it anthropology
Younger anthropologists have the notion that anthropology is too diverse. The number of things done under the name of anthropology is just infinite; you can do anything and call it anthropology.
The object is evident in the name of the discipline. Similarly, theology (theologia) is the study of God. The object of theology is not the church's teaching or the experience of pious souls. It is not a subset of ethics, religious studies, cultural anthropology, or psychology. God is the object of this discipline.
I do feel a kinship with anthropology or ethnography, although when you hear those terms you think of something exotic. Generally, photographic anthropology has that taste of the faraway or undiscovered place. But my anthropology has more to do with what's in my reach.
Maybe each human being lives in a unique world, a private world different from those inhabited and experienced by all other humans. . . If reality differs from person to person, can we speak of reality singular, or shouldn't we really be talking about plural realities? And if there are plural realities, are some more true (more real) than others?
Before I became a film major, I was very heavily into social science, I had done a lot of sociology, anthropology, and I was playing in what I call social psychology, which is sort of an offshoot of anthropology/sociology - looking at a culture as a living organism, why it does what it does.
I learned much more about acting from philosophy courses, psychology courses, history and anthropology than I ever learned in acting class.
I studied anthropology and art history, as I have always been captivated by living traditions.
For Immanuel Kant, the term anthropology embraced all the human sciences, and laid the foundation of familiar knowledge we need, to build solidly grounded ideas about the moral and political demands of human life. Margaret Mead saw mid-twentieth-century anthropology as engaged in a project no less ambitious than Kant's own, and her Terry Lectures on Continuities in Cultural Evolution provide an excellent point to enter into her reflections.
Manliness has been defined as assertion of the self. Womanliness has been defined as the nurturing of selves other than our own - even if we quite lose our own in the process. (Women are supposed to find in this loss their true fulfillment.) But every individual person is born both to assert herself or himself and to act out a sympathy for others trying to find themselves - in Christian terms, meant to love one's self as one loves others ... Jesus never taught that we should split up that commandment - assigning 'love yourself' to men, 'love others' to women. But society has tried to.
In 1981, while doing postdoctoral field work in cultural anthropology, Bonnie A. Nardi lived with villagers in Western Samoa, trying to understand the cultural reasons that people there have an average of eight children.
The heaven of the envied is hell for the envious. [...because they focus on what they don't have rather than being grateful for what they have, which is always better than some others.]
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