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By Judith Okely

Anthropology and Autobiography marks the 1st complete exploration of anthropological writings and their theoretical implications. delivering particular insights into the fieldwork fabrics, autobiographical writings and/or textual opinions of anthropologists, this examine considers the function of the anthropologist as fieldworker and author, studying the ways that nationality, age, gender and private background impression the anthropologist's habit in the direction of the contributors he/she observes. The individuals learn the hyperlink among their fieldwork and private interplay between peoples in Africa, Japan, the Caribbean, Greece, Shetland, England, indigenous Australia, Indonesia and Sri Lanka.

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Chapman (eds) History and Ethnicity. London: Routledge. Lévi-Strauss, C. (1955) Tristes Tropiques. Paris: Plon. —— (1988) De Près et de Loin. Paris: Odile Jacob. Llobera, J. (1987) Reply to Critics. Critique of Anthropology VII (2), Autumn: 101–18. Loizos, P. (1981) The Heart Grown Bitter. Cambridge: Cambridge University Press. McKnight, D. (1990) The Australian Aborigines in Anthropology. ) Localising Strategies. Edinburgh: Scottish Academic Press; Washington: Smithsonian Institution Press. Malinowski, B.

Nicholson, L. ) (1990) Feminism/Postmodernism. London: Routledge. Okely, J. (1975) The Self and Scientism. Journal of the Social Anthropology Society Oxford 6 (3): 171–88. —— (1978) Privileged, Schooled and Finished: Boarding Education for Girls. ) Defining Females. London: Croom Helm. —— (1983) The Traveller-Gypsies. Cambridge: Cambridge University Press. —— (1984) Fieldwork in the Home Counties. RAIN 61:4–6. —— (1986) Simone de Beauvoir: A Re-reading. London: Virago; New York: Pantheon. —— (1987) Fieldwork up the M1: Policy and Political Aspects.

Littlewood records Mother Earth’s biography as presented to him and where it resonates with others’ personal experiences. Her life is the text for others’ lives. Mohammed’s diary is both individual confessional and culturally revealing text (Caplan). None the less its personal form cannot be independent of the ethnographer’s appropriation—its very existence came about through her intervention. Having explored how other life histories have kept the researcher and the one-to-one encounter outside the frame, Callaway scrutinises Julianah’s story.

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