A Quote by Clifford Geertz

I've often been accused of making anthropology into literature, but anthropology is also field research. Writing is central to it. — © Clifford Geertz
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.
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.
Gender consciousness has become involved in almost every intellectual field: history, literature, science, anthropology. There's been an extraordinary advance.
Gender consciousness has become involved in almost every intellectual field: history, literature, science, anthropology. There's been an extraordinary advance
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.
Maybe if I'd studied writing instead of anthropology, I'd be more sensible. You know - pick a genre, follow the rules, stay in the box - but let's face it. Sensible people don't major in anthropology.
Archaeology is the anthropology of the past, and science fiction is the anthropology of the future.
I specialise in taking teams of designers, psychologists, usability experts, sociologists and ethnographers into the field. It's called 'corporate anthropology,' but personally I'm more comfortable with 'design research,' because I'm not an anthropologist by training.
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.
So the aim for the press was a mixture of things: to publish under-represented writing, which is an intersection of original language, style, content, and often its author's gender. To publish it properly, in a way that makes it clear that this is art, not anthropology. To spotlight the importance of translation in making cultures less dully homogenous.
I attended classes and taught classes, in Food Anthropology at Pace University, with an anthropology professor. You can trace history by the architecture and food of a place. Food is one of those things that transcends and stays in the culture.
Anthropology... has always been highly dependent upon photography... As the use of still photography - and moving pictures - has become increasingly essential as a part of anthropological methods, the need for photographers with a disciplined knowledge of anthropology and for anthropologists with training in photography has increased. We expect that in the near future sophisticated training in photography will be a requirement for all anthropologists. (1962)
I wasn't reading it [the Bible] as literature. I was reading it as literature, and as history, and as a moral guide, and as anthropology and law and culture.
I wasn't a big fan of social anthropology. And, luckily, that created room for me to work in visual arts because I sort of ignored my requirements. I think I was attracted to social anthropology because I liked to travel and was always interested in far-off places.
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.
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