By James Clifford
The problem of Culture is a serious ethnography of the West in its altering relatives with different societies. interpreting cultural practices similar to anthropology, shuttle writing, accumulating, and museum monitors of tribal artwork, Clifford exhibits authoritative bills of different methods of existence to be contingent fictions, now actively contested in postcolonial contexts. His critique increases questions of world value: Who has the authority to talk for any group's identification and authenticity? What are the fundamental components and bounds of a tradition? How do self and "the different" conflict within the encounters of ethnography, commute, and sleek interethnic kin? In discussions of ethnography, surrealism, museums, and emergent tribal arts, Clifford probes the late-twentieth century concern of residing concurrently inside, among, and after tradition.
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Extra info for The Predicament of Culture: Twentieth-Century Ethnography, Literature, and Art
Crapan zano and Dwyer provide soph i sti cated attem pts to damage with th i s l iterary hermeneutical conference . within the procedure the eth nographer's authority as narrator and that i n terpreter i s a l tered . Dwyer proposes a hermeneutics of "vu l nera b i l i ty," stres s i n g the ruptu res of fiel dwork, the d ivi ded pos ition and that i m pe rfect regulate of the eth nographer. either Cra pa nzano and Dwyer search to symbolize the resea rch event in ways in which tear open the tex tua l i zed cloth of the opposite, and th u s a l so of the i nterpret i n g self. eight (Here etymo l ogies a re evocative : the notice textual content. is re l ated , as is we l l identified, to weavi ng, vulnerability to ren d i n g or wou n d i ng, in t h i s i n stance the open i n g up of a c l osed authority. ) The version of d i a l ogue bri ngs to professional m i nence prec i se l y these d i sc u r s i ve- c i rcu mstant i a l and that i n tersu bject i ve--:;elements that R i coeur needed to exc l ude from h i s mode l of the textual content. B ut if i n terpretive a uthority relies at the exc l usion of d i a l ogue, the opposite is a l so tru e : a p u depend d i a l ogical a uthority wou l d repress the i nesca pable truth of textu a l i zation . Wh i l e eth nograph ies forged as encou nters among i n d iv i d u a l s may perhaps successfu l l y d ramatize the i ntersu bj ective give-and-take of fiel dwork and that i n trod uce a counterpo i nt of authori a l vo ices, they rema i n representations of d i a logue. As texts they might not be d i a l ogical i n structu re, for as Steven Tyler ( 1 ninety eight 1 ) poi nts out, a lthough Soc premiums appears to be like as a decentered partic i pant in his encounters, Pl ato reta i n s fu l l contro l of the d i a l ogue. Th i s d i s p l ace ment yet now not e l i m i n ation of monological a uthority is attribute of any eight . It wou ld be unsuitable to gloss over the d ifferences among Dwyer's and Crapanzano's theoretical positions. Dwyer, fol lowi ng Georg Lukacs, interprets dialogic i nto Marxian-Hegel ian d i a lectic, hence hol d i n g out the possi b i l i ty of a recovery of the human su bject, a type of crowning glory i n and during the opposite. Crapanzano refuses any anchor i n an englobing thought, h i s simply authority bei n g that o f t h e d i a l ogue's wri ter, an expert u nderm i ned b y a n i nconclusive narra tive of encou nter, ru ptu re, and confusi o n . (It is worthy noti ng that d ialogic, as utilized by Bakhti n, isn't really reducible to d ia lecti c . ) For an early advocacy of dialogical anthropology see a l so Ted lock 1 nine seventy nine. forty four D I S CO U R S E S procedure that portrays the eth nogra pher as a d i screte cha racter i n the fiel dwork narrative. Mo reover, there i s a freq uent tendency in fictions of d i a logue for the eth nogra pher's counterpart to seem as a consultant of h i s or her c u l tu re-a kind, i n the l a n guage of trad itional rea l ism via wh ich genera l soc i a l methods are revea led . nine this sort of portraya l re i nstates the synecdoc h i c i nterpretive a uthority in which the ethnogra pher reads textual content in re lation to context, thereby constituti ng a mea n i ngfu l "other" wor l d .