Preview of Observers Observed: Essays on Ethnographic Fieldwork (History of Anthropology) PDF
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Additional resources for Observers Observed: Essays on Ethnographic Fieldwork (History of Anthropology)
ACHP: ARB/ACH 1927). FOLLOWING DEACON 177 (ACHP: ABD/ACH n. d. ). Like Rivers, he thought of social constitution primary to ethnological research (Deacon 1934:698). during this he mirrored the impression of Armstrong, whose lectures and night dialog sessions appear to have had nice effect. Deacon praised Armstrong as a "confirmed truth seeker" (Deacon 1934:xiv), and he, too, used to be absorbed by means of the interesting common sense of kinship structures. In his box notes, he often used Armstrong's idiosyncratic round notation procedure for recording social association, and corresponded frequently along with his show approximately his social organizational discoveries. yet just like the Rivers of the heritage of Melanesian Society (1914). Deacon additionally observed the research of kinship structures, their old roots, and the approaches in their transformation because the capability to determine a grand diffusionist scheme of Pacific cultures. As an undergraduate, Deacon had written a paper correlating ghost societies and initiation cults of recent Guinea with each other and with these of the Kakihan of Ceram in Indonesia. This earned him the eye of Elliot Smith, who avowed excessive hopes for Deacon's destiny in anthropology, and who later discovered his fieldwork "a excellent corroboration of our fresh [diffusionistl paintings" (Langham 1981:240). but Deacon himself used to be by no means a diffusionist extremist. Later, contemplating a ramification of his Kakihan paper, he wondered over the incidence of comparable ghost cults and initiation rites present in generally separated areas. The problems of hyper-diffusionism persisted to disturb him in the course of his lengthy voyage to the recent Hebrides within the fall of 1925. Taking for example the example of ghost societies in Tierra del Fuego and their resemblance to these he had already defined, he nervous the explanatory problems with evolution and transmission (diffusion) in a letter published from Colombo to Armstrong: What do you are making of the whole lot? it sort of feels to me to be remarkably related one of these factor that is going on in elements of latest Guinea . . . . What does it suggest? Ought the psychoanalysts to take on it? I want i'll make up my brain approximately "convergences" of this type. Are you to go away issues to the "comfortable doctrine" of evolution? Transmission and evolution look both tricky. (Langham 1981:216) to Deacon remained sharply severe of the diffusionist method, whilst that he remaim. d dependable to diffusionism's old procedure (ABDP: ABD/MG n. d. ). whereas on Malekula, he wrote that considered one of his objectives was once to give a contribution to a compendium of cultural distributions-a amassed "cyclopedia of distributions" which may be used to envision theories resembling these of Elliot Smith and Perry, which tended to "slur over gaps" and hence "distort the particular complexity" (ABDP: ABD/MG n. d. ). He observed himself, in brief, as a guy among the "two extremes" of "Malinowski and Smith-Perry" (ACHP: ABD/ACH n. d. ). 178 JOAN LARCOM After spending his days on shipboard learning Biblical texts written within the South West Bay dialects, Deacon arrived in Malekula in mid-January 1926.