November 19, 2012
In the intro-discussion about the term marginality.
Emergent from the ethnographic fact
The ethnographer differs to the informants
The point of this is to understand that anything we say we can observe, we can only do that if we have
thought about it. If we don’t understand this nothing will change. It includes the problem of
knowledge, mind, and language.
The source for this analytical prejudice is similar to what we call culture.
Sighs argument: this comes from colonialism
Not to figure out the difference but to create a different bridge and understand all these people as part
of the same world.
There is something to still be learned from. They have a different perspective on the world. This is
because they have a different position in the world. Every different person has a different relation to
the world. Compared to western academics they are experts of colonial power. They didn’t do
interviews with it but lived it.
Marginality is replacing-inequality, and the word culture,
It’s a spatial relationship. It’s a relationship of power.
Defines it in the proper introduction-common field of common knowledge
She began thinking of marginality while in the field. Culture was not what they wanted to talk to her
about. But instead wanted to talk to their relationship with others. In the spirit of deference she
changed her whole plan. This marginality is not exactly the term that they are using.
You can learn from difference. She puts in richer terrain of contact between what we used to know as
culture. She borrows this term from feminist theories, critical race theory. It is not dated as the issues
are still there but if you we