Download Anthropology through the Looking-Glass: Critical Ethnography by Michael Herzfeld PDF

By Michael Herzfeld

Utilizing Greek ethnography as a replicate for an ethnography of anthropology itself, this e-book finds the ways that the self-discipline of anthropology is ensnared within the comparable political and social symbolism as its item of analysis. the writer pushes the comparative ambitions of anthropology past the conventional separation of tribal item from indifferent medical observer, and gives the self-discipline a severe resource of reflexive perception in keeping with empirical ethnography instead of on ideological hypothesis on my own.

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What then would become of an entire culture that bore the indelible marks of its Turkish bondage? The presence of obviously Turkish-derived elements in Greek culture was bound to become problem28 A secular cosmology 29 atical when Greek political and intellectual leaders looked to western Europe for the definition of Greekness. Neither in the more distant nor in the recent past, however, did Greeks unanimously accept the external standard of the West. Some, notably in seventeenth-century Crete, initially welcomed the Turks as deliverers from Frankish - in other words, western European - oppression.

Outwardly, too, his concentration on etymology follows a pattern in the scholarship of rhetoric that had long been developing along well established lines by the time he published the first edition of his celebrated New Science in 1724. But beneath the respectable exterior, Struever suggests, there lay a truly subversive plan that "stipulates the essential continuity between barbarism and civility, between the primitive and the rationally organized" and thus "creates uncomfortable but challenging parameters for social or ethical theory" (1983:120).

Vico's subsequent appropriation by the forces of statism - with all their thirst for legitimacy - may have obscured this aspect of his thought. Outwardly, too, his concentration on etymology follows a pattern in the scholarship of rhetoric that had long been developing along well established lines by the time he published the first edition of his celebrated New Science in 1724. But beneath the respectable exterior, Struever suggests, there lay a truly subversive plan that "stipulates the essential continuity between barbarism and civility, between the primitive and the rationally organized" and thus "creates uncomfortable but challenging parameters for social or ethical theory" (1983:120).

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