Anthropology

Jose Bravo

Anthropology 310

11/04/2007

Analysis of Anthropology Methodologies

Culture is an abstract term used by anthropologists to describe a people's way of life. The book defines culture as "the sum total of the knowledge, ideas, behaviors, and material creations that are learned, shared, and transmitted primarily through the symbolic system of language" (Lenkeit 26). Culture is such an important topic that anthropologists have devoted a whole subfield to its study. This subfield, cultural anthropology, sets out to compare and contrast different cultures throughout the world. Cultural anthropologists accomplish this insurmountable task by using various field methods when they are performing their ethnographic research. These field methods can include participant observation, informal interviews, use of key informants, and the genealogical method. The purpose of this paper is to analyze four ethnographic studies, and the methodologies the anthropologists used to complete their study.

Participant observation is what cultural anthropology is founded on. "The anthropologist in the field situation strives to achieve the role of participant observer. The ideal role is to participate in the society and learn about the culture and concurrently maintain the eye of an objective observer" (Lenkeit 62). Fieldwork generally needs to take place for a full year and the anthropologist has to experience the culture from the emic view. Informal interviews are a way to gather information about the past, present, and future of the society. Since many of the cultures don't have a written language, these informal interviews are the only way of gathering information such as life histories.

In the article, "When Brothers Share a Wife", the anthropologist, Melvyn C. Goldstein, performed ethnographic research among Tibetans. More specifically she studied the tradition of polyandry which is where multiple brothers marry the same woman. She became a participant observer, conducted informal interviews, and never let her feelings about the topic enter her research. I personally can't see how this type of marriage could be successful. I understand that the purpose of polyandry is to not divide the assets of the family amongst the brothers individually, however I would rate my happiness above all else. Knowing that I had to share my wife with my brothers would not sit well with me. I guess if you were the eldest brother it wouldn't really be that bad, but if you were the youngest and at the bottom of the totem pole, I could see how it would be unbearable. This has to be a common feeling in the Tibetan culture, because in the article the author wrote how families are deviating from the practice of polyandry. It even went as far to hypothesize that it may vanish within the next generation.

In the article "Who Needs Love! In Japan, Many Couples Don't", Nicholas D. Kristof conducted ethnographic research on arranged marriages in Japan. He too used informal interviews to gather the information needed for his study. According to the article, Japan has a very low divorce rate when compared to the United States. However, the rate of divorce is rising and it is due to a number of factors. One such factor is that divorce is no longer a forbidden act. In the past there was great shame if you were divorced, and society ridiculed people for it. However, this is changing and it is becoming much more accepted. Reading the article I would have to say that I found it disturbing that individuals would spend their whole lives with someone they did not love. The people in the article speak of sticking it out and making it work, but I am positive that if they had their choice, they would choose to live with someone that is loving, supportive, and nurturing. Yes they take great pride in their "gaman", but pride can be dangerous thing. I would rather love and lose, then settle with someone just because they were a good provider and a good parent. You only get to live this life once; there are no "do