By Deborah Reed-Danahay
In departing from the normal stance taken by way of anthropologists, who learn 'others' ethnographically, this well timed ebook explores types of self-inscription at the a part of either the ethnographer and people 'others' who're studied. trained by means of advancements in postmodernism, postcolonialism, and feminism, this is often an unique contribution to the growing to be discussion throughout disciplinary barriers. The chapters construct upon fresh reconsiderations of the makes use of and that means of private narrative to envision the ways that selves and social kinds are culturally constituted via biographical genres. Ethnic autobiography, self-reflexivity in ethnography, and local ethnography increase provocative questions on a number concerns for the modern pupil: authenticity of voice; ethnographic authority; and the measure to which autoethnography constitutes resistance to hegemonic our bodies of discourse. tested right here in a number of cultural and political contexts, writing concerning the self deals demanding insights into the development and transformation of identities and cultural meanings.
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Extra resources for Auto/Ethnography: Rewriting the Self and the Social
The two legends which have been recorded from Samoa are of a somewhat different type in that they are more a part of the cosmogonic tales. According to one version, in early times there was a flood which destroyed all beings, except one man, Pili, and his wife, who took refuge on a rock, these survivors subsequently becoming the ancestors of mankind. Another form of the myth states that when the flood came, Seve and a man called Pouniu alone saved themselves by swimming. Tangaloa saw them from the sky, and pitying their plight sent down two men from the heavens with hooks, who drew Samoa from under the sea to serve as a refuge for the two who were thus rescued.
In this form the tale occurs only in tropical Polynesia, i. e. in the region where the coco-nut is found; but in New Zealand, where this fruit does not grow, the legend seems to have assumed a slightly different aspect, and it is apparently lacking in Hawaii, although the coconut is abundant there. Two aspects of this myth are worthy of further consideration. The "Beauty and the Beast" incident (i. e. the lover who comes in animal guise) is one widely current in parts of Melanesia and Indonesia, but apart from this central and western portion it does not appear to be common in Polynesia.
She did this, and according to his request visited the spot daily. For some time nothing was to be seen, but at length a green shoot became visible and finally grew into a beautiful tree. In course of time this produced fruits, which were the first coco-nuts, and on each nut, when husked, the eyes and face of Ina's lover can still be seen. In this form the tale occurs only in tropical Polynesia, i. e. in the region where the coco-nut is found; but in New Zealand, where this fruit does not grow, the legend seems to have assumed a slightly different aspect, and it is apparently lacking in Hawaii, although the coconut is abundant there.