Journal articles: 'Ethnography and history'

1

Judson, Pieter M. "History Meets Ethnography." GLQ: A Journal of Lesbian and Gay Studies 3, no. 2-3 (1996): 327–31. http://dx.doi.org/10.1215/10642684-3-2-3-327.

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Adjepong, Anima. "Invading ethnography: A queer of color reflexive practice." Ethnography 20, no. 1 (November 21, 2017): 27–46. http://dx.doi.org/10.1177/1466138117741502.

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This article proposes invading ethnography as reflexive practice that disrupts normative representations of gender and sexuality. Writing from the perspective of the queer of color, this reflexive practice plays on the idea of the ethnographic researcher as an alien entity that invades a social setting, thereby calling attention to ethnography’s colonial history. I model this practice by sharing an ethnographic narrative from my research with a Ghanaian community in Houston, Texas. Rather than contain reflexivity to a methodological appendix or footnote, invading ethnography strategically interrupts the ethnographic narrative to illustrate how normative assumptions about gender and sexuality not only shape the organization of social spaces, but also inform ethnographic possibilities. In so doing, this article performs a decolonial option by destabilizing the powerful position of the narrator through an interruption of the ethnographic narrative.

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Hoilman, Dennis, and Arnold Krupat. "Ethnocriticism: Ethnography, History, Literature." MELUS 19, no. 2 (1994): 129. http://dx.doi.org/10.2307/467729.

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Warrior, Robert Allen, and Arnold Krupat. "Ethnocriticism: Ethnography, History, Literature." World Literature Today 67, no. 2 (1993): 421. http://dx.doi.org/10.2307/40149265.

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Prins, Harald E. L. "A History and Ethnography of the Beothuk:A History and Ethnography of the Beothuk." American Anthropologist 99, no. 3 (September 1997): 657–58. http://dx.doi.org/10.1525/aa.1997.99.3.657.

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Basilov, V. N. "Ethnography." Anthropology & Archeology of Eurasia 33, no. 3 (December 1994): 40–65. http://dx.doi.org/10.2753/aae1061-1959330340.

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7

Gewertz, Deborah B., and Ross Bowden. "HISTORICAL ETHNOGRAPHY OR CONJECTURAL HISTORY?" Oceania 61, no. 3 (March 1991): 218–35. http://dx.doi.org/10.1002/j.1834-4461.1991.tb01595.x.

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Toșa, Ioan, and Tudor Sălăgean. "Din istoria muzeografiei românești." Anuarul Muzeului Etnograif al Transilvaniei 30 (December 20, 2016): 166–238. http://dx.doi.org/10.47802/amet.2016.30.12.

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The authors present the less known activity held at the Transylvanian Museum of Ethnography from 1937 to 1957 towards: Research and Conservation of the Folk Cultural Heritage; Development of a network of ethnographic museums; Establishment of circles of ethnographic researches; Capitalisation through exhibitions and publications. For the research and preservation of the folk cultural heritage there were organised research and acquisition campaigns and there were made questionnaires for finding the buildings for the National park which unfortunately could not be completed because of the war, and after the war because of the political changes. The preservation and capitalisation of the folk heritage could be done successfully only by institutions and qualified individuals, so that the Museum intervened with the bodies of central and local authorities for the establishment of some museums or ethnographic sections in Iasi, Cernauti, Timisoara and Craiova and by ensuring qualified staff trained within the Department and Seminar of ethnography and folklore. An intense activity was made during 1939-1946 towards organizing Circles of ethnographic researches in the main cultural centres of the country, so that their union to re-establish the Romanian Ethnographic Society. The opening of the permanent exhibition in the building of Bărnuţiu Garden represented a very important moment for the Romanian museography by the implications it has had on the followings: the exhibition furniture, the theme and the exposure system, which represented a model for efforts of some institutions to present the collections of objects which they held between 1937-1940. The authors present then some aspects of Museum work during the refuge in Sibiu (1940-1945) and the difficulties for restoration of the building in the Park in order to organize the Exhibition following the model of the one in 1937. The change of political regime in 1947 coincided with the forced retirement of Professor R. Vuia. There are presented the attempts to continue in 1948-1950 the projects started after returning from refugee interrupted by the change of the director (May 1950) and of the staff (1951). In November 1951, by the Decision of the Committee for Higher Education, the Museum was passed to the Committee for Cultural Settlements, receiving the name "Historical-Ethnographic Museum of Cluj Region". In 1951, the Museum staff have drawn up a Directory for the organization of the new museum exhibition, which the authors, taking into account the fact that this is the only document on how a permanent exhibition theme is made, publishes in its entirety. The theme was sent to the Committee for Cultural Settlements that rejected and outlined the directions the exhibition named "The issue of living and evolution of the society beginning with human formation until nowadays " to be made. The intense discussions regarding the exhibition theme were held in 1953, after which it was established the thematic plan of the exhibition, which was opened on 24th of May 1955, for which it was made an illustrated guide that was to be printed in 1957.

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Pintchman, Tracy. "Reflections on Power and the Post-Colonial Context: Tales from the Field." Method & Theory in the Study of Religion 21, no. 1 (2009): 66–72. http://dx.doi.org/10.1163/157006809x416823.

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AbstractThe history of ethnographic practice in anthropology is inseparable from histories of colonialism—including racist assumptions and exploitative interests. This essay comments on concerns about power and ethnographic work from a different point of view, considering the relative powerlessness of the ethnographer in the context of a relationship that developed in the field. The essay argues that power relations in the practice of ethnography are in fact quite variegated, dependent on multiple factors, and too complex and richly textured to be captured in a single, simple “first world/third world” kind of dichotomous mapping.

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Kotina, Igor Yu, Nina G. Krasnodembskaya, and Elena S. Soboleva. "The First Russian Ethnographic Expedition to Ceylon and India (1914-1918)." RUDN Journal of Russian History 18, no. 3 (December 15, 2019): 619–41. http://dx.doi.org/10.22363/2312-8674-2019-18-3-619-641.

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The article is devoted to the history, itinerary and achievements of the First Russian Ethnographic Expedition to Ceylon and India (1914-1918). Based on archival material and rare publications the article gives insight into the history of this, little known, expedition and provides new biographical information about its participants, Gustav Hermann Christian Meerwarth (also known as Alexander Mikhailovich Meerwarth) and Lyudmila Alexandrovna Meerwarth. Their achievements are placed in the context of transnational contacts of the Peter the Great Museum of Anthropology and Ethnography. The authors of the article show the importance of transnational contacts of the Museum of Anthropology and Ethnography for the success of the First Russian Ethnographic Expedition and the development of Russian Indology and ethnography in 1920-1930s.

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11

Tishkov, V. A. "Soviet Ethnography." Anthropology & Archeology of Eurasia 33, no. 3 (December 1994): 14–39. http://dx.doi.org/10.2753/aae1061-1959330314.

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12

Chidi, Ugwu. "History of ethnography: Straitening the records." International Journal of Sociology and Anthropology 9, no. 7 (July 31, 2017): 64–68. http://dx.doi.org/10.5897/ijsa2016.0670.

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13

Mufwene, Salikoko S. "Creolization: History, Ethnography, Theory. Charles Stewart." Journal of Anthropological Research 65, no. 1 (April 2009): 105–9. http://dx.doi.org/10.1086/jar.65.1.25608150.

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14

Marcus, George E. ": Ethnocriticism: Ethnography, History, Literature . Arnold Krupat." American Anthropologist 95, no. 3 (September 1993): 766. http://dx.doi.org/10.1525/aa.1993.95.3.02a00570.

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15

Sanjek, Roger. "Urban History, Culture and Urban Ethnography." City Society 12, no. 2 (July 2000): 105–13. http://dx.doi.org/10.1525/city.2000.12.2.105.

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16

Simmons, William S., and Herbert C. Kraft. "The Lenape: Archaeology, History, and Ethnography." Journal of American History 75, no. 1 (June 1988): 236. http://dx.doi.org/10.2307/1889690.

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17

Boddy, Clive. "The Faddish Breakouts of Ethnography." International Journal of Market Research 51, no. 1 (January 2009): 1–4. http://dx.doi.org/10.1177/147078530905100109.

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Ethnographic research has been described as a fad that promised to look beneath the rationalisations of consumers, but did not in fact deliver the cut-through promised by agencies. This perhaps provides a clue to the emergence and relative disappearance of ethnography over the past 20 years, and to its recent re-emergence. To the generalist market researcher, ethnography appears to come and go in terms of its popularity and appeal. To avoid being disappointed about what an ethnographic approach can bring to an understanding of consumers, clients should reportedly involve a qualified anthropologist at the commissioning stage of a project to make sure that such an expensive and time-consuming exercise is really warranted. Similarly, clients should engage research companies with a long history of undertaking ethnographic studies and with expertise in the area.

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Arzuytov, Dmitry V., and Lidiya A. Danilina. "Ethnography of an ethnographer': Andrei G. Danilin and his archives." Sibirskie istoricheskie issledovaniya, no. 4 (December 1, 2020): 274–325. http://dx.doi.org/10.17223/2312461x/30/14.

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19

Berzon, Todd S. "Known Knowns and Known Unknowns: Epiphanius of Salamis and the Limits of Heresiology." Harvard Theological Review 109, no. 1 (January 2016): 75–101. http://dx.doi.org/10.1017/s0017816015000498.

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In this essay, I explore the conceptual and discursive ruminations of Epiphanius of Salamis as he struggles in hisPanarionto survey and manage the ever-expanding heretical world. Instead of reading this heresiological treatise as an attestation of theological, ecclesiastical, and intellectual authority established through totalizing discourse, I approach it as an expression of ancient ethnographic writing and the ethnographic disposition, an authorial orientation toward the world that describes, regulates, and classifies peoples with both macroscopic and microscopic knowledge. Ethnography in the ancient world was a process of writing the world's people into texts, describing and classifying specific cultures and customs through the lens of the ethnographer's own culturally situated perspective. Frequently, the ethnographer used his text to elaborate his assumptions about the origins of human diversity. Customs and habits were explained as the products of larger macroscopic forces such as astrology, genealogy, climatology, universal history, and myth. In the process of translating the world into texts, ethnographic inquiry forced authors to confront their capacity to comprehend the world around them and ultimately to come to terms with the full scope of human diversity. I argue that reading thePanarionas a manifestation of Christian ethnography usefully foregrounds an intractable tension between knowledge (known knowns) and self-conscious ignorance (known unknowns) about the depths of human heterogeneity: ethnography is as much an illustration of incomprehension as it is a repository of erudition, mastery, and discovery.

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20

Desmond, Matthew. "Relational ethnography." Theory and Society 43, no. 5 (August 27, 2014): 547–79. http://dx.doi.org/10.1007/s11186-014-9232-5.

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21

Friedman, P. Kerim. "Collaboration against ethnography: How colonial history shaped the making of an ethnographic film." Critique of Anthropology 33, no. 4 (November 27, 2013): 390–411. http://dx.doi.org/10.1177/0308275x13499385.

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22

Hickey, Andrew, and Carly Smith. "Working the aporia: ethnography, embodiment and the ethnographic self." Qualitative Research 20, no. 6 (February 22, 2020): 819–36. http://dx.doi.org/10.1177/1468794120906012.

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A more considered sense of the embodied nature of encounter is called for in the scholarship of ethnography. This paper argues for an ethnographic practice that accordingly moves beyond simplistic recounts of ‘highly personalised styles and their self-absorbed mandates’ (Van Maanen, 2011: 73), to more fully position an understanding of the ethnographer’s Self as an also encountered ‘site’. Taking cues from Heideggar’s (2008/1927) formulation of Dasein and the realisation of the Self through the encountered Other, this paper argues that attempts to make sense of the Other in ethnography – ultimately the raison d’etre of ethnographic practice – concomitantly require an accounting-for of the Self. This paper takes aim at the nature of embodiment as central to the experience of encounter, but will argue that this encounter of the Self functions as an aporia: a site of unknowing, but equally, of generative possibility. It is with the effects that embodiment has and the inflections it provides for the ethnography that particular attention is given.

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23

Tishkov, V. A. "Post-Soviet Ethnography." Anthropology & Archeology of Eurasia 33, no. 3 (December 1994): 87–92. http://dx.doi.org/10.2753/aae1061-1959330387.

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24

Broce, Gerald. "Herder and ethnography." Journal of the History of the Behavioral Sciences 22, no. 2 (April 1986): 150–70. http://dx.doi.org/10.1002/1520-6696(198604)22:2<150::aid-jhbs2300220206>3.0.co;2-h.

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Lozoviuk, Petr. "Between Science and Ideology. History of German Speaking Ethnography of Czech Lands." Vestnik of Saint Petersburg University. History 65, no. 4 (2020): 1162–85. http://dx.doi.org/10.21638/11701/spbu02.2020.409.

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The study focuses on the chronological development of the ethnography of Germans living in the Czech Lands. The emphasis is put on its institutionalization and association with ideological concepts of the time. The ethnographical interest in Germans living in the Czech Lands dates back to the beginning of the 19th century. It focused on the lifestyle of the geographically and linguistically divided population. The disappearing traditions maintained in village communities were considered the most appropriate subject of study. After the establishment of the Czechoslovak Republic, German ethnographers concentrated on topics related to the strengthening of identity of the new German society which became part of the Republic. This development enhanced the prestige of ethnography, which facilitated its institutionalization in the academic environment. During the interwar years, ethnography was considered an appropriate academic discipline that could legitimize many politically-related claims, and was, therefore, expected to solve many societal isssues. In the years 1938–1945, the ideological instrumentalization of ethnography in the Czech-German environment reached a qualitatively new level. This was reflected in the focus of research of the newly established academic institutions, which were supposed to — with the help of ethnographic methods — contribute to the “scientific” legitimacy of the expansion plans of the Nazi regime already implemented or being prepared at that time. A strong inclination towards ideologically formulated “applied” science led to and in the first half of the 1940s eventually resulted in the explicitly racist research on the issue of “blood mixing” and the active participation of many ethnographers in the preparation, and partly also in the realization of the Nazi idea of a “new Europe”. The history of Sudeten-German ethnography was terminated by the displacement of the German population from what is now the Czech Republic in the second half of the 1940s.

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Loflin, Christine, and Eleni Coundouriotis. "Claiming History: Colonialism, Ethnography, and the Novel." International Journal of African Historical Studies 33, no. 1 (2000): 204. http://dx.doi.org/10.2307/220309.

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Abercrombie, Thomas A., and Joanne Rappaport. "Cumbe Reborn: An Andean Ethnography of History." American Historical Review 100, no. 1 (February 1995): 275. http://dx.doi.org/10.2307/2168188.

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28

Franko, Mark. "Dance/Agency/History: Randy Martin's Marxian Ethnography." Dance Research Journal 48, no. 3 (December 2016): 33–44. http://dx.doi.org/10.1017/s0149767716000371.

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This article explores Randy Martin's approach to dance studies at the dawn of the discipline in a set of essays written between 1992 and 1998 regarding dance, ethnography, and representation. On one hand, the Marxian basis of Martin's analysis is foregrounded in this article as Martin's working method, and on the other, a theory of the audience (the relation of the spectator to the dance) is identified as what links dance to socialism in Martin's thought; this is the main theoretical motor of his use of dance as an analytic method for social thought.

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Lazarus, N. "Claiming History: Colonialism, Ethnography, and the Novel." Modern Language Quarterly 61, no. 4 (December 1, 2000): 689–92. http://dx.doi.org/10.1215/00267929-61-4-689.

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Wilmsen, Edwin N. "Further Lessons in Kalahari Ethnography and History." History in Africa 30 (2003): 327–420. http://dx.doi.org/10.1017/s0361541300003284.

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No event has an autonomous life. It's always limited to things around it.Jean-Luc Godard (1966)It only takes three generations for personal contact to be lost, and then thememory, if it exists at all, passes on to strangers, us.Peter Greenaway (1994)In this journal (HA 20:185-235, hereafter 1993), Lee and Guenther attack me personally and my work, particularly my bookLand Filled with Flies, which elsewhere they (1995:298) say has “a density of error and misrepresentation unrivaled in recent anthropology.” This is not the first nor the last such attack, which began in 1989 when, in a symposium at the annual meeting of the American Anthropological Association, Lee implied that I was complicit in destroying data that he insinuated I wished not to be available for further inspection. He also then accused me, along with my colleague James Denbow, of pandering to the supposed need of the Government of Botswana to create a homogeneous national identity. We were to have done this by orienting our research toward a subversion of evidence of differences among the various peoples—especially “Bushmen”—of the country. Lee has never retracted this nor his accusation of data forgery, although he (1993:20n6) has elliptically acknowledged that the latter is false. Since then, Lee and Guenther, together and alone, have expanded their litany of alleged malfeasance and intensified their attacks. Most recently, Guenther (1999) continues to accuse me of “doctoring” evidence (this term was first used in 1993:217).

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31

Walter, Susan, and Ingeborg Marshall. "A History and Ethnography of the Beothuk." Anthropologica 41, no. 1 (1999): 73. http://dx.doi.org/10.2307/25605919.

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32

Ronnow, Gretchen. "Ethnocriticism: Ethnography, History, Literature by Arnold Krupat." Western American Literature 28, no. 2 (1993): 168–69. http://dx.doi.org/10.1353/wal.1993.0062.

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33

Leveratto, Jean-Marc, and Fabrice Montebello. "Ethnography as a tool of cinema history." Alphaville: Journal of Film and Screen Media, no. 11 (August 17, 2016): 62–77. http://dx.doi.org/10.33178/alpha.11.04.

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This article shows the heuristic value of a film consumption study that combines oral archives and fieldwork with written sources. Oral archives on film consumption provided by a local film market of Longwy, an industrial town of north-eastern France, during the 1950s allow the researcher to reconstruct the audience‚Äôs collective experience of the films released on this market. Combined with a systematic study of local releases and their box office, they give us access to the artistic expertise of local filmgoers in the past and motivate us to challenge the conventional interpretation of film consumption as the ostensibly predictable expression of a social taste.

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34

Gingrich, Andre. "Science, Race, and Empire." East Central Europe 43, no. 1-2 (September 16, 2016): 41–63. http://dx.doi.org/10.1163/18763308-04302001.

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This overview of academic ethnography in the last decades of the Habsburg Empire is given through the example of Vienna as the Empire’s capital. Ethnography is scrutinized in its main dimensions through the four decades from the 1870s till after the end of World War i. Main trends, crucial phases, and key actors are identified and characterized to assess the roles of notions of race and racism. The overall period is marked by the emergence and formal establishment of an internally heterogeneous academic discipline called “Anthropologie und Ethnographie” (anthropology and ethnography). This took place along three main phases with different priorities and main actors. During that period, “Anthropologie und Ethnographie” was perceived as a more or less unified field of research—in institutional terms at first at the natural history museum since its opening in 1876, and later also at the University of Vienna as of 1912/13.

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35

Huot, Suzanne. "Co-constructing the field for a critical ethnography of immigrants’ experiences in a Canadian Francophone minority community." Qualitative Research 19, no. 3 (April 19, 2018): 340–55. http://dx.doi.org/10.1177/1468794118769785.

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When conducting ethnographic research, immersion into the field and participant observation are essential characteristics of the methodology. As more traditional forms of ethnography have evolved over time to include contemporary approaches (institutional ethnography, feminist ethnography), so too have the fields where such research is undertaken. Indeed, the field itself is now recognized as a construction rather than a naturally occurring space. This article discusses the approach taken to co-construct the field for a critical ethnographic study of immigrants’ experiences within a Canadian Francophone minority community. It addresses how the researcher made key decisions shaping who the study population would be, and in collaboration with the participants then decided how and where data generation would occur.

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Bocchetti, Carla. "ODYSSEAN ETHNOGRAPHY." Classical Review 53, no. 1 (April 2003): 6–7. http://dx.doi.org/10.1093/cr/53.1.6.

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Nicholls, Matthew. "Pliny’s Ethnography." Classical Review 55, no. 2 (October 2005): 548–50. http://dx.doi.org/10.1093/clrevj/bni299.

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38

Atkinson, Paul. "Ethics and ethnography." Twenty-First Century Society 4, no. 1 (February 2009): 17–30. http://dx.doi.org/10.1080/17450140802648439.

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Collins, James, and Jonathan Boyarin. "The Ethnography of Reading." Ethnohistory 43, no. 2 (1996): 338. http://dx.doi.org/10.2307/483405.

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40

Deetz, James. "History and Archaeological Theory: Walter Taylor Revisited." American Antiquity 53, no. 1 (January 1988): 13–22. http://dx.doi.org/10.2307/281151.

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After nearly four decades, Taylor's discussion of the relation between history and anthropology remain remarkably fresh and are used throughout this presentation. History and anthropology have similar concerns for understanding the human experience and process; the primary concern of anthropology, however, is culture. By examining the semantic domain of both fields, their relation is clarified. The primary data base of historiography, ethnography, and archaeology consists of documents, ethnography, and material remains, respectively. Historiography, ethnography, and archaeology are methods, and no more. Theoretical considerations reside at the higher level of ethnology-the comparative study of culture.

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Abdullah, Amnah, Mohd Zaki Ishak, Robert Francis Peters, and Aisah Kasan. "CLASSROOM ETHNOGRAPHY: ADAPT OR ADOPT?" International Journal of Humanities, Philosophy and Language 2, no. 8 (December 5, 2019): 15–27. http://dx.doi.org/10.35631/ijhpl.28002.

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Ethnography, in general, is a methodology that has been well known to many as conducted to study a culture-sharing group that could provide an understanding of a larger issue. However, ethnographic research in an educational setting is defined as research on and in educational institutions based on participant observation and/or permanent recordings of everyday life in naturally occurring settings. Then again, classroom ethnography who possess a family resemblance to ethnography is not well understood to many qualitative researchers in this region. Its value in the body of knowledge is not well understood also. In order to appreciate the value of this methodology, the history and development of this research with relation to science education could better enlighten the research community of its value and appropriateness in this region rich in its diverse culture and ethnicity. Different scholars have different scope and perspectives in understanding ethnography. The aim of this article is to open up new research directions in research methodologies for potential local postgraduates.

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Golovnev, Andrei V., Svetlana Yu Belorussova, and Tatiana S. Kisser. "WEB-ETHNOGRAPHY AND CYBER-ETHNICITY." Ural Historical Journal 58, no. 1 (2018): 100–108. http://dx.doi.org/10.30759/1728-9718-2018-1(58)-100-108.

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Pilkington, Hilary. "Employing meta-ethnography in the analysis of qualitative data sets on youth activism: a new tool for transnational research projects?" Qualitative Research 18, no. 1 (May 29, 2017): 108–30. http://dx.doi.org/10.1177/1468794117707805.

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This article outlines a novel application of meta-ethnographic synthesis in the analysis of multiple ethnographic case studies of youth activism emanating from a large transnational European research project. Although meta-ethnography is used increasingly as an alternative to systematic review for the synthesis of published qualitative studies, it is not widely applied to the synthesis of primary data. This article suggests such a use is not precluded epistemologically and potentially addresses a growing need as ethnography itself becomes increasingly ‘multi-sited’. The article outlines the practical process of adapting meta-ethnography to primary data analysis drawing on the synthesis of 44 ethnographic cases of youth activism and provides a worked example of the translation of cases and resulting ‘line of argument’. It discusses the challenges and limitations of the approach in particular the danger that, in extracting the general from the specific, the key quality of qualitative data – individual differentiation – is diminished.

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Samoilov, Lev. "Ethnography of the Camp." Anthropology & Archeology of Eurasia 32, no. 3 (December 1993): 32–58. http://dx.doi.org/10.2753/aae1061-1959320332.

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Apoifis, Nicholas. "Fieldwork in a furnace: anarchists, anti-authoritarians and militant ethnography." Qualitative Research 17, no. 1 (August 1, 2016): 3–19. http://dx.doi.org/10.1177/1468794116652450.

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Militant ethnography is a burgeoning, deliberately politicised approach to qualitative research, that helps activist-researchers engage with the cultural logic and practices underpinning contemporary anti-authoritarian social movements. Despite its ascendancy amongst researchers investigating contemporary anarchist and anti-authoritarian social movements, militant ethnographic approaches have had limited broader exposure amongst qualitative researchers. With this in mind, my article serves three purposes. First, it acquaints a wider audience of qualitative researchers with militant ethnography. Second, and with reference to insights collaboratively produced during my own militant ethnographic research alongside Greek anarchists and anti-authoritarians, it shares some of the cultural logic and practices underpinning anarchist and anti-authoritarian activity in this space. Third, I make a novel case for the extended application of militant ethnography, so that it accommodates the dissemination of field-constructed knowledge and insights amongst kindred political networks in other locations.

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Gibbings, Julie. "“Their debts follow them into the afterlife”: German Settlers, Ethnographic Knowledge, and the Forging of Coffee Capitalism in Nineteenth-Century Guatemala." Comparative Studies in Society and History 62, no. 2 (March 30, 2020): 389–420. http://dx.doi.org/10.1017/s0010417520000092.

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AbstractGerman coffee planters in nineteenth-century Alta Verapaz, Guatemala were also ethnographers, archaeologists, and geographers who published their works in Germany, the United States, and Guatemala. Their published works, as well as coffee plantation records, government correspondence, judicial records and other archival materials reveal how German coffee planters-cum-ethnographers drew upon ethnographic knowledge and representations to forge a reliable labor force. Like ethnographers in Britain's colonies, German settlers in Alta Verapaz understood the potential symmetry between ethnography and the governance of indigenous peoples. Their ethnographic knowledges also push us to reconsider distinctions drawn between German cosmopolitan ethnographic traditions and British functionalist ones and demonstrate how ethnographic knowledge and cultural difference could be deployed to forge new kinds of racial capitalism. In Guatemala, the intimate relationship between the rise of capitalism and ethnography shaped the anti-communism of mid-twentieth-century anthropology in the region.

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Stolberg, Victor B. "The Use of Coca: Prehistory, History, and Ethnography." Journal of Ethnicity in Substance Abuse 10, no. 2 (April 1, 2011): 126–46. http://dx.doi.org/10.1080/15332640.2011.573310.

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48

Durrenberger, E. Paul. "Ethnography, History, and Imagination:Ethnography and the Historical Imagination." Anthropology Humanism 18, no. 2 (December 1993): 87–88. http://dx.doi.org/10.1525/ahu.1993.18.2.87.

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49

Harding, Thomas G. "More on the Kula: Ethnography, history, and theory." Reviews in Anthropology 12, no. 2 (March 1985): 158–65. http://dx.doi.org/10.1080/00988157.1985.9977726.

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50

McNee, Lisa. "Claiming History: Colonialism, Ethnography, and the Novel (review)." Research in African Literatures 32, no. 4 (2001): 218–20. http://dx.doi.org/10.1353/ral.2001.0103.

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Journal articles on the topic 'Ethnography and history'

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