By Andrew Dawson, Jenny Hockey, Allison James
This assortment addresses the topic of illustration in anthropology. Its fourteen articles discover a number of the instructions within which modern anthropology is relocating, following the questions raised via the ''writing culture'' debates of the Eighties. It comprises dialogue of concerns resembling: * the concept that of caste in Indian society * scottish ethnography * how goals are culturally conceptualised * representations of the relatives * tradition as conservation * gardens, subject parks and the anthropologist in Japan * illustration in rural Japan * people's position within the panorama of Northern Australia * representing identification of the recent Zealand Maori.
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Eventually shared substance, particularly food, displaced blood in what can be seen as a metaphor for the substitution of (male) relations of descent by relations of exchange. : 123). Pain is key: her obvious emotion when a particularly powerful lamenter drew tears from her eyes was taken as evidence of her commitment to this truth, at the deep level of unwilled feeling. Though Seremetakis continues to use the third person in talking about the women, her voice speaks with the authority of someone who has experienced what she is describing.
This rapprochement was Tani’s achievement, not Tsing’s. Tani and other women with similar experiences told stories that alerted Tsing to the importance of seeking quite self-consciously for ways to construct cross-cultural relationships. ) These paths inevitably created new spaces and new positions from which to view. Tsing refers to this neolocality as cross-cultural storytelling, or ‘telling cultural differences’. : 289). I take this to be Tsing’s approach: to appreciate the pattern of another place by allowing its people full expression.
In another connection, Tsing discusses the empowerment of agency and self-definition in the face of disempowering marginality. Evidence for this is found in the self-empowerment of women who had had liaisons with foreign men. Instead of considering themselves victims used by men for their sexual gratification, the women see themselves as desired, free agents who make their own decisions to abandon relationships that interfere with their treasured autonomy and freedom. Ironically, this activity of the Meratus appears, in the end, to create a certain stability in marginality.