Académique Documents
Professionnel Documents
Culture Documents
Ethnography
Author(s): Barbara Tedlock
Source: Journal of Anthropological Research, Vol. 47, No. 1 (Spring, 1991), pp. 69-94
Published by: University of New Mexico
Stable URL: http://www.jstor.org/stable/3630581
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FROMPARTICIPANTOBSERVATIONTOTHE
OBSERVATIONOF PARTICIPATION:
THE
EMERGENCEOF NARRATIVE ETHNOGRAPHY1
BarbaraTedlock
ofAnthropology,
Department of NewYorkat Buffalo,
StateUniversity
NY14261
Buffalo,
69
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been pursuedby publishersfor interestingideas abouthumankind andfasci-
natingstories. Some publishershave even been willingto read dissertations
and mentorthe rewritingprocess. WhenBarbaraMyerhoffturnedher dis-
sertationintothe bookPeyoteHunt (1974),her editorinsistedthatshe insert
herselfandher observationsinto the manuscript.Rewritethe text top down
was the suggestion;use an active personalvoice. Quite pleased with the
results,Myerhoffnotes that"IfoundI hadwrittena bookI trustedmore,that
was clearerandmorereliable"(MyerhoffandRuby1982:33).
Therehavealsobeennotablechangesinthe population of individuals
electing
to become ethnographers-interms of gender (morewomen),class (more
from middle-and lower-classbackgrounds),and ethnicity(more third-and
fourth-worldscholars).These transformations have spurreda new critical
awarenessand a radicaldemocratization of knowledgeresultingin the sug-
gestion that the class, race, culture,andgenderbeliefsandbehaviorsof the
inquirerbe placedwithinthe samehistoricalmoment,or criticalplane,as the
subjectsof inquiry(Harding1987:9;Rose 1990:10).Anotherkey alterationin
anthropologyhas been an emphasison researchas a fundamentally action-
orientedendeavor.SherryOrtner,inherreviewessay "TheoryinAnthropology
since the Sixties,"notes thatthere has been a growinginterestin suchinter-
relatedterms as practice,praxis,action,interaction,activity,performance,
andexperience,togetherwithagent,actor,person,self, individual, and/orthe
subjectof the action(Ortner1984:144).
Majortransformations in anthropology havealso comeaboutbecauseof the
emergenceof a highlyarticulatepopulation of "native"ethnographers fromthe
thirdandfourthworlds,includingvariousbicultural inside/outsiders.Whileit
is undoubtedly true that insidersmay have easier access to certaintypes of
information, especiallyinthe areaofdailyroutines(Jones1970;Ohnuki-Tierney
1984), nativeanthropology can also be distinguishedfromindigenousanthro-
pologyin that nativeethnographers are those who have theiroriginsin non-
Europeanor non-Westernculturesandwho sharea historyof colonialism,or
an economicrelationship baseduponsubordination (McClaurin-Allen 1989:18-
24). Just as beingbornfemaledoes not automatically resultin "feminist"con-
sciousness, being born an ethnic minoritydoes not automatically result in
"native"consciousness.Nativeethnographers have critiquedthe discipline-
for example,the strangepreoccupation withissues suchas caste in SouthAsia
(Daniel1984;Appadurai 1986)-and haveworkedto bridgethe gulfbetween
Self andOtherby revealingbothpartiesas vulnerableexperiencingsubjects,
workingto coproduceknowledge.They have arguedthat the observerand
the observedare not entirelyseparatecategories.To them, theoryis not a
transparent,culture-freezone, not a duty-freeintellectualmarketplacehov-
eringbetween cultures,lackingall connectionto embodiedlivedexperience.
They believe that both knowledgeandexperience fromoutside fieldworkshould
be brought into our narratives and that we should demonstrate how ideas
matter to us, bridgingthe gap between our narrow academic world and our
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EMERGENCE
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wide culturalexperiences.These strategies shouldhelp us simultaneously
deepenandinvigorateour writingandour selves.20
As Vietnameseauthorand cinematographer TrinhMinh-ha(1989:76)has
written,"Inwritingcloseto the otherof the other,I canonlychooseto maintain
a self-reflexivelycriticalrelationshiptowardthe material,a relationshipthat
definesboth the subjectwrittenandthe writingsubject,undoingthe I while
asking'whatdo I wantwantingto knowyouor me?'" Or,as Jean-PaulDumont
(1978:200)said at the close of his narrativeethnography,"Whowas I for
them?"
Themovementfromethnographic memoirto narrativeethnography hasgone
unanalyzedwithinthe rapidlygrowingmeta-anthropological literature.This
omissionhas occurred,I think,becauseso muchemphasishas been placedon
rhetoricalstrategies,whilesubstantially less attentionhas been given to the
wideningof the audienceforethnography. If today'sethnographers are writing
not only for variousacademicaudiences(areaspecialists,membersof other
disciplines,andstudents)butalso for the educatedpublic,including members
of theirhost communities,then they are no longerin a positionto writeas if
they themselveswere the onlyactivepartiesin cross-cultural exchanges.Not
only did Edward Said's (1978) discussionof Orientalismreveal this formof
exoticportraiture to be unacceptably but
neocolonialist, a localaudience would
also knowit to be a blatantfalsehood.
Just as writingfor and aboutthe feministmovementby feministscholars
has provideda dynamicpublicspherewithinwhichideas can be discussedin
botha politicallyandpersonallyengagingmanner,so writingfor andaboutthe
ethnographic communityin whichone has livedandworkedat lengthshould
produceengagedwritingcenteringon the ongoingdialectical political-personal
relationshipbetweenSelfandOther.The likelihood thatanethnographer might
unselfconsciously take center stage when representingthe fieldworkexperi-
ence is, I think, in direct proportionto the spatial,temporal,and cultural
distanceof this individual fromthe host communityat the time of such rep-
resentation.The fartheraway,longerago, andmoreculturally Otherthe field
experiencewas, the moreprobablethatthe authorialfigurewillbe dominant,
while membersof the host communitywill shrinkinto the background.The
self-consciousshift away from writinga memoirof the field experience,in
whichthe authoris the onlydevelopedcharacter,towardswritinga narrative
ethnography,in whichthe authorpurposelybecomesa secondarycharacter,
alleviatesthis problemof foregrounding andbackgrounding.
This sea changein ethnographic representationof boththe Self andOther
withina single text has been lumpedtogetherwith other writingstrategies
andlabeledas partof a mythic"experimental momentin the humansciences"
(MarcusandFischer1986:165).However,as RenatoRosaldo(1989:231)has
indicated,such an analysisembodiesa facileapplicationof ThomasKuhn's
notion of experimentalismas occurringonly duringscientific paradigmshifts.
Rather than describing the ongoing refigurationof social thought and practice
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NOTES
1. I beganto formulate
theperspective presented hereduringmyNational Endow-
mentfortheHumanities Fellowshipat the Institute
forAdvanced Studyin Princeton,
NewJersey(1986-1987). Sectionsof thisessayweregivenorallybeforethe anthro-
oftheUniversity
pologyfaculties ofMichigan atAnnArbor (1989),McMaster University
in Hamilton,Ontario(1989),andthe University of Wisconsin
at Madison (1990).To
the audiencemembers,andmostespecially mygeneroushostsandprimary interlo-
Geertz,SherryOrtner,
cutors--Clifford BruceMannheim, RuthBehar,EllenBadone,
andKirinNarayan--I extendmysincerethanksformanyperceptive com-
questions,
ments,andsuggestions.
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