This article deals with connections between phenomenological approaches and the production of valid generalizations in the making of ethnography. The argument is constructed through the presentation of valid generalizations that have a bearing on the intersubjective feelings of belonging among the Tupinambá Indians (south of Bahia). These feelings arise both from living in a small kinship compound, with its sense of immediacy and personalized attachments to space, and from becoming part of the larger category of Tupinambá people and territory. The intertwining of lived experience and a broader comparative perspective on sociality, raised both by Americanist and more general theoretical debates in anthropology, is considered. From this perspective, the article presents different processes of connection making as epistemological tools for ethnographic generalizations, constructed in a constant overlapping of scales.When we read Malinowski we get the impression that he is stating something which is of general importance. Yet how can this be? He is simply writing about Trobriand Islanders. Somehow he has so assimilated himself into the Trobriand situation that he is able to make the Trobriands a microcosm of the whole primitive world.-Edward Leach, "Rethinking Anthropology"One of the defining features of anthropological knowledge is its capacity to challenge and renew through the experience of living among people with
This article is based on an ethnographic account of parent‐child relations in a Caboclo‐Indian community of south Bahia, Brazil. Raising a child by providing care and food is valued to such an extent that a child's mother may be the woman the child has chosen to be its mother. Choice is not understood as an act of free will, but as a time‐frame in the sense that choosing one's mother is a way of emphasizing the possibility of the unmaking or reversibility of parent‐child links. The article suggests a ‘sociality of becoming a being‐in‐the‐world’ as an alternative not only to the notion of socialization but also to the theoretical link between kinship and society.
The Kid has changed the world and myself. Not in the beginning But bit by bit, As I became attached to him Andrei Tarkovskij, The sacrifice
Diferindo, desta forma, da antropologia norte-americana: "Os estudos de nativos americanos […] tomaram forma […] em 1879. Mas o estudo antropológico dos africanos americanos permaneceria de mínimo interesse, pelo menos para os académicos brancos, por mais meio século. Ainda assim, uma diferença profunda entre a história da nossa disciplina na Europa, por um lado, e no hemisfério Ocidental, por outro, é inerente ao simples facto de que os nossos sujeitos de estudo, os nossos povos 'primitivos', eram nossos vizinhos-os nossos maltratados e frequentemente perseguidos, vizinhos. Nesta instância, como noutras, a antropologia que fazemos e fizemos é condicionada pela história e compleição social da sociedade onde vivemos" (
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