It's always amusing to look at how something early in the 20th century was written in anthropology and how it's written now. There's been an enormous shift in how it's done, but yet you can't put your finger on someone who actually did it.
Meaning is socially, historically, and rhetorically constructed.
I'm an inveterate fox and not a hedgehog, so I always think you should try everything.
Younger anthropologists have the notion that anthropology is too diverse. The number of things done under the name of anthropology is just infinite; you can do anything and call it anthropology.
My instincts are always against people who want to fasten some sort of hegemony onto things.
Has feminism made us all more conscious? I think it has. Feminist critiques of anthropological masculine bias have been quite important, and they have increased my sensitivity to that kind of issue.
People keep asking how anthropology is different from sociology, and everybody gets nervous.
I don't feel that an atmosphere of debate and total disagreement and argument is such a bad thing. It makes for a vital and alive field.
We need to think more about the nature of rhetoric in anthropology. There isn't a body of knowledge and thought to fall back on in this regard.
The way in which mathematicians and physicists and historians talk is quite different, and what a physicist means by physical intuition and what a mathematician means by beauty or elegance are things worth thinking about.
The point of literary criticism in anthropology is not to replace research, but to find out how it is that we are persuasive.
The North African mule talks always of his mother's brother, the horse, but never of his father, the donkey, in favor of others supposedly more reputable.
Anthropology in general has always been fairly hospitable to female scholars, and even to feminist scholars.
If I remember correctly, a writer is someone who wants to convey information. Language or writing is a code.
I had a hard time convincing students that they were going to North Africa to understand the North Africans, not to understand themselves.
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