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ID:
180055
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| Summary/Abstract |
Postmodern anthropology has used the claims of reflexivity, inter-subjectivity and recognition of differences in individual experiences in its attempt to unsettle the authority of traditional anthropology. This has led anthropologists to assert that ethnography is a cultural construct, whereby ‘fieldwork’ is conceptualised as ‘embodied spatial practice’. Drawing on village studies from India, this paper argues that the recognition of different embodied practices of ethnographers from diverse social locations has not necessarily led to the democratisation of the discipline. Conversely, insufficient engagement with hierarchical, overlapping power relations within the ethnographic field, as well as within the disciplinary establishment, has led to the standardisation of disciplinary articulations of research ethics, the terms of which privilege hegemonic groups within the discipline. The articulation of the concerns of scholars from marginalised social groups often remains difficult within such disciplinary frameworks. This paper argues that establishing a critical tradition in ethnography in the true sense requires the postmodern sensibility of recognition of the differences in experiences, supplemented with feminist and subaltern critical interrogations of power and knowledge.
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| 2 |
ID:
185593
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| Summary/Abstract |
Drawing from fieldwork on frontline health workers in villages in the state of Odisha, India, this paper critically interrogates the complex ways in which frontline health workers negotiate between their intersecting gender and caste identities and their roles as modern professionals at the village level. It argues that the embodied identities of these frontline health workers become crucial in shaping other villagers’ views on their labour. Frontline health workers from caste Hindu communities often claim that the spatial demarcation between public and private becomes a way out in resolving the conflicting demands posed by their professional roles and kinship obligations regarding caste practices. However, contrary to this claim, this article argues that such a neat demarcation of space remains unsettled in practice.
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