Yarumela also known as El Chircal , is one of the archeological sites located in Honduras and based around the Middle Formative era in Mesoamerican history, occupied between 1000 BC and AD 250 by the ancestors of the Lencan culture also known as the Proto-lencan people. During its heyday at the end of the Preclassic mesoamerican period was a popular trade center, especially for precious commodities.
139-653: Yarumela also called Hiarumela, llarumela, or "El Chilcal", was a Lenca settlement from the Middle Formative period in Mesoamerica, a period that ran from approximately: 900 BC-300BC. The Lenca are an indigenous mesoamerican people from southwestern Honduras and eastern El Salvador. Yarumela was part of a region that covered around 16,000 square kilometres and shared the region with other archaeological sites such as: La Venta , Los Naranjos , Lo de Vaca and Playa de los Muertos . Located sixty kilometres south of
278-467: A "natural" setting, ethnology yields insights into the practical applications of a product or service. It is one of the best ways to identify areas of friction and improve overall user experience. Companies make increasing use of ethnographic methods to understand consumers and consumption, or for new product development (such as video ethnography ). The Ethnographic Praxis in Industry (EPIC) conference
417-613: A closed-in platform—this is where Blom and La Farge discovered Altars 2 and 3, thereby discovering La Venta and the Olmec civilization. A carbon sample from a burned area of the Structure C-1's surface resulted in the date of 394 ± 30 BCE. One of the earliest pyramids known in Mesoamerica, the Great Pyramid is 110 ft (34 m) high and contains an estimated 100,000 cubic meters of earth fill. The current conical shape of
556-523: A code of ethics, stating: Anthropologists have "moral obligations as members of other groups, such as the family, religion, and community, as well as the profession". The code of ethics notes that anthropologists are part of a wider scholarly and political network, as well as human and natural environment, which needs to be reported on respectfully. The code of ethics recognizes that sometimes very close and personal relationship can sometimes develop from doing ethnographic work. The Association acknowledges that
695-443: A height of approximately 20 meters or sixty two feet high. This was determined to be the ‘main mound ’ and was located in the central district of the site. Archaeologists determined that when it was fully functional and maintained his original structure was visible from almost any point in the valley where the site was situated. El Cerrito is the main focus/attraction of the site at Yarumela, along with another visible large mound and
834-407: A leading social scientist, data collection methods are meant to capture the "social meanings and ordinary activities" of people (informants) in "naturally occurring settings" that are commonly referred to as "the field". The goal is to collect data in such a way that the researcher imposes a minimal amount of personal bias in the data. Multiple methods of data collection may be employed to facilitate
973-521: A mainstay of ancient historiography . Tacitus has ethnographies in the Agricola , Histories , and Germania . Tacitus' Germania "stands as the sole surviving full-scale monograph by a classical author on an alien people." Ethnography formed a relatively coherent subgenre in Byzantine literature. While ethnography ("ethnographic writing") was widely practiced in antiquity, ethnography as
1112-646: A mark of rank among the Olmec, as stelae and other monuments display leaders and priests wearing them on their chest and on their foreheads. "Throughout the layer [uncovered by Stirling in 1942] were copious unrestorable traces of organic material. The red cinnabar lay in a fashion which gave the impression that it had been inside of wrapped bundles. Probably the bodies had been thus wrapped before interment." Rust (2008) discovered "urn burials" in Complex E (residential area) where fragments of bone and teeth were buried in clay pots. "The fill immediately around this large urn
1251-567: A new excavation, funded again by the National Geographic Society, concentrating on Complex A and finally reaching the subsoil at the site, established stratigraphy to discover the constructional history. They discovered more jade artifacts, which were interpreted as ritual offerings, as well as pottery shards. The findings were published by Drucker, Robert Heizer and Robert Squier, (who were also assisted by Eduardo Contreras and Pierre Agrinier) in 1959. At this point most of
1390-501: A particular religious group they are interested in studying; or they may even inhabit a familial role in a community they are staying with. Robert M. Emerson, Rachel Fretz, and Linda Shaw summarize this idea in their book Writing Ethnographic Field Notes using a common metaphor: “the fieldworker cannot and should not attempt to be a fly on the wall.” Ybema et al. (2010) examine the ontological and epistemological presuppositions underlying ethnography. Ethnographic research can range from
1529-597: A professor of history and geography. Whilst involved in the expedition, he differentiated Völker-Beschreibung as a distinct area of study. This became known as "ethnography", following the introduction of the Greek neologism ethnographia by Johann Friedrich Schöpperlin and the German variant by A. F. Thilo in 1767. August Ludwig von Schlözer and Christoph Wilhelm Jacob Gatterer of the University of Göttingen introduced
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#17327650576131668-399: A realist perspective, in which behavior is observed, to a constructivist perspective where understanding is socially constructed by the researcher and subjects. Research can range from an objectivist account of fixed, observable behaviors to an interpretive narrative describing "the interplay of individual agency and social structure." Critical theory researchers address "issues of power within
1807-553: A reconstructed small step pyramid close to the river opposite the large mounds. On April 11, 2019, the mayor of the town of Yarumela and the Honduran Institute of Anthropology and History with the support of the national police of Honduras, restored structure 102 and managed to rehabilitate a good part of the site, installing signs where there is information about the history of the place. It is currently open to both national and foreign public. In 2024, talks were held for
1946-550: A refined output for various purposes. A modern example of this technology in application, is the use of captured audio in smart devices, transcribed to issue targeted adverts (often reconciled vs other metadata, or product development data for designers. Digital ethnography comes with its own set of ethical questions, and the Association of Internet Researchers ' ethical guidelines are frequently used. Gabriele de Seta's paper "Three Lies of Digital Ethnography" explores some of
2085-588: A region between the Mezcalapa and Coatzacoalcos rivers. The site itself is about 16 kilometres (9.9 miles) inland at an elevation of less than 10 meters above sea level with the island consisting of slightly more than 2 square miles (5.2 square kilometres) of dry land, resting on the largest alluvial plane in Mexico. The humid tropical climate of La Venta has an average annual temperature of 26 degrees Celsius and an average annual rainfall of 2,000 millimeters. La Venta
2224-446: A region, winks remained meaningful in the same way. In this way, cultural boundaries of communication could be explored, as opposed to using linguistic boundaries or notions about the residence. Geertz, while still following something of a traditional ethnographic outline, moved outside that outline to talk about "webs" instead of "outlines" of culture. Within cultural anthropology, there are several subgenres of ethnography. Beginning in
2363-475: A relationship that allows for a more personal and in-depth portrait of the informants and their community. These can include participant observation, field notes, interviews and surveys, as well as various visual methods. Interviews are often taped and later transcribed, allowing the interview to proceed unimpaired of note-taking, but with all information available later for full analysis. Secondary research and document analysis are also used to provide insight into
2502-486: A science ( cf. ethnology ) did not exist in the ancient world. There is no ancient term or concept applicable to ethnography, and those writers probably did not consider the study of other cultures as a distinct mode of inquiry from history. Gerhard Friedrich Müller developed the concept of ethnography as a separate discipline whilst participating in the Second Kamchatka Expedition (1733–43) as
2641-486: A two-volume monograph by Drucker. Stirling is sometimes credited with identifying the Olmec civilization; although some Olmec sites and monuments had been known earlier, it was Stirling's work that put the Olmec culture into context. This first excavation was funded by the National Geographic Society and the Smithsonian Institution and focused on collecting samples using stratipits. In 1955, Drucker led
2780-455: A variety of small animals, as well as many wild plants. The only animals domesticated by the Olmec were dogs and, therefore, La Venta and surrounding areas largely depended on wild game. However, the rich, alluvial soil along the river banks allowed for multiple harvests every year and the land, in general, was quite bountiful. "Evidence has been found for corn ( Zea mais ) of teosinte size associated with ceramic material dated to 1750 BCE." Maize
2919-492: Is Jaber F. Gubrium's pioneering ethnography on the experiences of a nursing home, Living and Dying at Murray Manor . Major influences on this development were anthropologist Lloyd Warner , on the Chicago sociology faculty, and to Robert Park 's experience as a journalist. Symbolic interactionism developed from the same tradition and yielded such sociological ethnographies as Shared Fantasy by Gary Alan Fine , which documents
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#17327650576133058-463: Is a branch of anthropology and the systematic study of individual cultures . Ethnography explores cultural phenomena from the point of view of the subject of the study. Ethnography is also a type of social research that involves examining the behavior of the participants in a given social situation and understanding the group members' own interpretation of such behavior. As a form of inquiry, ethnography relies heavily on participant observation —on
3197-422: Is a document written about a particular people, almost always based at least in part on emic views of where the culture begins and ends. Using language or community boundaries to bound the ethnography is common. Ethnographies are also sometimes called "case studies". Ethnographers study and interpret culture, its universalities, and its variations through the ethnographic study based on fieldwork . An ethnography
3336-515: Is a few dozen meters south of the Great Pyramid. The La Venta heads are thought to have been carved by 700 BCE, but possibly as early as 850 BCE, while the San Lorenzo heads are credited to an earlier period. The colossal heads can measure up to 9 feet 4 inches (2.84 m) in height and weigh several tons. The sheer size of the stones causes a great deal of speculation on how the Olmec were able to move them. The major basalt quarry for
3475-423: Is a fundamental methodology in cultural ecology, development studies, and feminist geography. In addition, it has gained importance in social, political, cultural, and nature-society geography. Ethnography is an effective methodology in qualitative geographic research that focuses on people's perceptions and experiences and their traditionally place-based immersion within a social group. According to John Brewer ,
3614-528: Is a specific kind of written observational science which provides an account of a particular culture, society, or community. The fieldwork usually involves spending a year or more in another society, living with the local people and learning about their ways of life. Ruth Fulton Benedict uses examples of Enthrotyhy in her serious of field work that began in 1922 of Serrano, of the Zuni in 1924, the Cochiti in 1925 and
3753-508: Is another field which prominently features ethnographies. Urban sociology , Atlanta University (now Clark-Atlanta University), and the Chicago School , in particular, are associated with ethnographic research, with some well-known early examples being The Philadelphia Negro (1899) by W. E. B. Du Bois, Street Corner Society by William Foote Whyte and Black Metropolis by St. Clair Drake and Horace R. Cayton, Jr. Well-known
3892-528: Is both a process and an outcome of the research. Studies such as Gerry Philipsen 's analysis of cultural communication strategies in a blue-collar , working-class neighborhood on the south side of Chicago, Speaking 'Like a Man' in Teamsterville , paved the way for the expansion of ethnographic research in the study of communication. Scholars of communication studies use ethnographic research methods to analyze communicative behaviors and phenomena. This
4031-475: Is difficult to tell if they were worn or placed in the grave as burial goods. Structure A-2 (Mound A) is an earthen platform thought to be a burial site (a "funerary chamber"). Inside the platform, researchers discovered badly preserved bones covered in a red pigment, cinnabar, a substance used in similar Mesoamerican cultures to denote status. Also found were jade artifacts, figurines and masks, as well as polished obsidian mirrors. Mirrors are also suspected to be
4170-417: Is difficult to tell which important figures remaining on the stone monuments and artifacts are gods and which are human leaders. In fact, there might have been little difference between the divine and the Olmec king, in their ideology. Structures at La Venta show that "various architectural-sculptural canons were firmly established—canons that were, in essence, used in civic-ceremonial constructions throughout
4309-518: Is entirely possible that more goods were exported than imported. This local exchange, and the resulting relationship system, is important, though, because it increased and consolidated the power of the elites with luxury goods and feasting foods like cacao and maize beer. "Participation in regional and long-distance exchange networks provided the La Venta ruling elite with a significant source of legitimizing power." Frans Blom and Oliver La Farge made
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4448-461: Is evidence of this. Ethnographers' systematic and holistic approach to real-life experience is valued by product developers, who use the method to understand unstated desires or cultural practices that surround products. Where focus groups fail to inform marketers about what people really do, ethnography links what people say to what they do—avoiding the pitfalls that come from relying only on self-reported, focus-group data. The ethnographic methodology
4587-446: Is how an individual views a novel after completing it. The physical entity that is the novel contains a specific image in the perspective of the interpreting individual and can only be expressed by the individual in the terms of "I can tell you what an image is by telling you what it feels like." The idea of an image relies on the imagination and has been seen to be utilized by children in a very spontaneous and natural manner. Effectively,
4726-837: Is known about Olmec religion is speculative, but certain patterns do emerge at La Venta that are certainly symbolic and might have ritual meaning. For example, the crossed bands symbol, an X in a rectangular box, is often repeated in stone at La Venta, other Olmec sites, and continued to have significance to the cultures inspired by the Olmec. It often appears in conjunction with the maize deity and so might have connection with subsistence. The artifacts discovered at La Venta have been crucial to starting to understand Olmec religion and ideology. For example, hematite and iron-ore mirror fragments have been discovered in abundance at La Venta. Mirrors were an incredibly important part of Olmec society, used in both rituals and daily life. Celts, or "pseudo-axes," are extremely common in both burials and offerings. It
4865-417: Is known about the political or social structure of the Olmec, though new dating techniques might, at some point, reveal more information about this elusive culture. It is possible that the signs of status exist in the artifacts recovered at the site such as depictions of feathered headdresses or of individuals wearing a mirror on their chest or forehead. "High-status objects were a significant source of power in
5004-464: Is located at the nexus of four different ecosystems: marshes, mangrove swamps, tropical forest, and the Gulf of Mexico. "There was a large resident population at the site, a number of specialists not dedicated to food production, and political, religious, economic, and/or military relations with other sites within its area of influence." Unfortunately, few, if any, of the residential structures surrounding
5143-772: Is not necessarily casting blame at ethnographic researchers but tries to show that researchers often make idealized ethical claims and standards which are inherently based on partial truths and self-deceptions. Fine also acknowledges that many of these partial truths and self-deceptions are unavoidable. He maintains that "illusions" are essential to maintain an occupational reputation and avoid potentially more caustic consequences. He claims, "Ethnographers cannot help but lie, but in lying, we reveal truths that escape those who are not so bold". Based on these assertions, Fine establishes three conceptual clusters in which ethnographic ethical dilemmas can be situated: "Classic Virtues", "Technical Skills", and "Ethnographic Self". Much debate surrounding
5282-416: Is not the sine qua non of the discipline, as it is in cultural anthropology. Beginning in the 1960s and 1970s, ethnographic research methods began to be widely used by communication scholars. As the purpose of ethnography is to describe and interpret the shared and learned patterns of values, behaviors, beliefs, and language of a culture-sharing group, Harris, (1968), also Agar (1980) note that ethnography
5421-514: Is not usually evaluated in terms of philosophical standpoint (such as positivism and emotionalism ). Ethnographic studies need to be evaluated in some manner. No consensus has been developed on evaluation standards, but Richardson (2000, p. 254) provides five criteria that ethnographers might find helpful. Jaber F. Gubrium and James A. Holstein's (1997) monograph, The New Language of Qualitative Method, discusses forms of ethnography in terms of their "methods talk". Gary Alan Fine argues that
5560-402: Is often characterized in the writing as attempts to understand taken-for-granted routines by which working definitions are socially produced. Ethnography as a method is a storied, careful, and systematic examination of the reality-generating mechanisms of everyday life (Coulon, 1995). Ethnographic work in communication studies seeks to explain "how" ordinary methods/practices/performances construct
5699-404: Is one of the keys to this process. Ethnography is very useful in social research. An inevitability during ethnographic participation is that the researcher experiences at least some resocialization. In other words, the ethnographer to some extent “becomes” what they are studying. For instance, an ethnographer may become skilled at a work activity that they are studying; they may become members of
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5838-597: Is organized in a geriatric hospital. Another approach to ethnography in sociology comes in the form of institutional ethnography , developed by Dorothy E. Smith for studying the social relations which structure people's everyday lives. Other notable ethnographies include Paul Willis 's Learning to Labour, on working class youth; the work of Elijah Anderson , Mitchell Duneier , and Loïc Wacquant on black America, and Lai Olurode's Glimpses of Madrasa From Africa . But even though many sub-fields and theoretical perspectives within sociology use ethnographic methods, ethnography
5977-432: Is particularly fascinating because of its layout—not only does Complex A face within 8 degrees of true North, but the east and west sides of the site are almost identical, showing bilateral symmetry. This is perhaps related to religion (it’s fairly speculative, at this point) but it certainly shows a high level of sophistication and city-planning. Unlike later Maya or Aztec cities, La Venta was built from earth and clay—there
6116-477: Is represented in Olmec "art" and those with elite status would have worn elaborate headdresses of feathers and other animal forms. Ocean creatures were also sacred to the Olmec—Pohl (2005) found shark teeth and sting ray remains at feasting sites at San Andres and it is clear that those at La Venta shared in the same ideology. "Zoomorphic forms reference sharks and birds, and both collections contain representations of
6255-470: Is the time when the most visible structures on the site were built. When conforming as capital its estimated population at the end of the pre-classic period was about 6,400 inhabitants. Thus, the Yarumela society began to become a more cosmopolitan city, receiving new settlers who moved in search of being able to better sell their products and by the beginning of the classical period it would end up becoming
6394-406: Is unclear whether these artifacts were actually used in any practical way or if their meaning is ritual or symbolic. Most are smooth, but quite a few are decorated with what has been interpreted as representing religious symbolism. Such celts and other jade artifacts were offered to deities during ceremonies at La Venta and the belief in supernatural beings is evidenced in Olmec artifacts. However, it
6533-462: The Los Naranjos , the site of Yarumela yielded information that led archaeologists to believe that it was another imposing Middle Formative center. This information also led archaeologists to believe that Yarumela as a center had a focus on precious commodities. Much like the settlement found at Los Naranjos, Yarumela's area was protected by the location in which it was found. On the eastern side,
6672-536: The preservation and restoration of several pyramids with the municipality of the town of Yarumela to turn it into an archaeological park. The project is an initiative of the Institute of Anthropology and History of Honduras. La Venta La Venta is a pre-Columbian archaeological site of the Olmec civilization located in the present-day Mexican state of Tabasco . Some of the artifacts have been moved to
6811-451: The "ethos" of the culture. In his fieldwork, Geertz used elements of a phenomenological approach, tracing not just the doings of people, but the cultural elements themselves. For example, if within a group of people, winking was a communicative gesture, he sought to first determine what kinds of things a wink might mean (it might mean several things). Then, he sought to determine in what contexts winks were used, and whether, as one moved about
6950-518: The 1950s and early 1960s, anthropologists began writing "bio-confessional" ethnographies that intentionally exposed the nature of ethnographic research. Famous examples include Tristes Tropiques (1955) by Lévi-Strauss, The High Valley by Kenneth Read, and The Savage and the Innocent by David Maybury-Lewis , as well as the mildly fictionalized Return to Laughter by Elenore Smith Bowen ( Laura Bohannan ). Later " reflexive " ethnographies refined
7089-409: The 1960s, funded by generous grants from the National Geographic Society. On their return in 1967, Drucker and Heizer saw that, as others had already claimed, the vegetation previously covering the mound, as well as their own assumptions, had led to them previously publishing a completely wrong account of its shape. It was in fact a round fluted cone with ten ridges and depressions around it, rather than
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#17327650576137228-407: The 1980s. Her team focused on mapping the site and "ended and reversed the urban encroachment on the archaeological site of La Venta and created a program of protection, restoration, and research." Their efforts have opened the site to a new generation of graduate students and other anthropologists, who continue to uncover new evidence about the mysterious Olmec. A ceramic cylinder was recovered from
7367-676: The 20th century there are brief mentions of Yarumela in two archaeological expeditions: one of them by Samuel K. Lothrop of the Haye Foundation (1926), who carried out excavations in Tenampua (1927), and that of Jens Yde (1935), who led a joint expedition of the Danish museum and the University of tulane . Archaeological investigations in the Comayagua Valley carried out by Doris Stone , an American archaeologist daughter of
7506-473: The Complex B platforms, and west of the huge raised platform referred to as the Stirling Acropolis. This plaza is nearly 400 metres (440 yards) long and over 100 metres (110 yards) wide. A small platform is situated in the center of the plaza. This layout has led researchers to propose that the platforms surrounding the plaza functioned as stages where ritual drama was enacted for viewers within
7645-569: The Director of United Fruit , managed toraise the importance of the site worldwide. In the 1940s the Vatican 's apostolic nuncio to Honduras, Monsignor Federico Lunardi , showed interest in Yarumela. He wrongly attributed the origin of the structures to the Mayans, In the following decades there were mentions of various archaeologists such as Boyd Dixon, who carried out excavations in the area at
7784-483: The La Venta polity political power, economic power, and ideological power. They were tools used by the elite to enhance and maintain rights to rulership." It has been estimated that La Venta would need to be supported by a population of at least 18,000 people during its principal occupation. To add to the mystique of La Venta, the alluvial soil did not preserve skeletal remains, so it is difficult to observe differences in burials. However, colossal heads provide proof that
7923-514: The Olmec Dragon, a very abstract jaguar mask, a cosmogram, or a symbolic map of La Venta and environs. Not intended for display, soon after completion these pavements were covered over with colored clay and then many feet of earth. Five formal tombs were discovered within Complex A, one with a sandstone sarcophagus carved with what seemed to be an crocodilian earth monster. Diehl states that these tombs "are so elaborate and so integrated to
8062-691: The Olmec civilization was the first culture that spread and influenced Mesoamerica. The spread of Olmec culture eventually led to cultural features found throughout all Mesoamerican societies. Rising from the sedentary agriculturalists of the Gulf Lowlands as early as 1600 BCE in the Early Formative period, the Olmecs held sway in the Olmec heartland , an area on the southern Gulf of Mexico coastal plain, in Veracruz and Tabasco . Prior to
8201-404: The Olmec rulers were seated during important rituals or ceremonies. This leads many researchers to interpret the figure at the front of Altar 4 as a ruler, who is contacting or being helped by his ancestors, the figures on either side of the altar. Alternatively, some believe the side figures to be bound captives. Altar 5 faces Altar 4 across Structure D-8 (one of the dozens of mounds at La Venta,
8340-577: The Pacific Ocean and the Caribbean Sea . This was evidenced by the large number of ornamental shells found at the site, the shells that were native to both coastal regions, this together with the amount of Guatemalan jade and other exotic items found by archaeologists at the site location makes the researchers believe that this was the case. In fact, several discoveries indicate that it was a central trade route that connected Mesoamerica with
8479-651: The Pina in 1926. All being people she wished to study for her anthropological data. Benedict's experiences with the Southwest Zuni pueblo is to be considered the basis of her formative fieldwork. The experience set the idea for her to produce her theory of "culture is personality writ large" (modell, 1988). By studying the culture between the different Pueblo and Plain Indians, She discovered the culture isomorphism that would be considered her personalized unique approach to
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#17327650576138618-668: The Western Pacific (1922) by Bronisław Malinowski , Ethnologische Excursion in Johore (1875) by Nicholas Miklouho-Maclay , Coming of Age in Samoa (1928) by Margaret Mead , The Nuer (1940) by E. E. Evans-Pritchard , Naven (1936, 1958) by Gregory Bateson , or " The Lele of the Kasai " (1963) by Mary Douglas . Cultural and social anthropologists today place a high value on doing ethnographic research. The typical ethnography
8757-480: The ancient city survived modern disturbances enough to map accurately." Today, the entire southern end of the site is covered by a petroleum refinery and has been largely demolished, making excavations difficult or impossible. Many of the site's monuments are now on display in the archaeological museum and park in the city of Villahermosa, Tabasco. La Venta was a civic and ceremonial center. While it may have included as-yet-undiscovered regal residences, habitation for
8896-685: The archaeological studies carried out in the area, this settlement was first inhabitated approximately 1,000 B.C during the Mesoamerican pre-classic period by the ancestors of the Lenca culture known as the Proto-Lenca. The El Chircal de Yarumela settlement covered approximately 74 acres (30 hectares) of territory in the Comayagua Valley, and due to its location, the site took advantage of its fact of being an important passageway between
9035-421: The architecture that it seems clear that Complex A really was a mortuary complex dedicated to the spirits of deceased rulers". Other notable artifacts within Complex A include: South of the Great Pyramid lies Complex B. Whereas Complex A was apparently restricted to the elite, the plaza of Complex B seems to be built specifically for large public gatherings. This plaza is just south of the Great Pyramid, east of
9174-403: The area in the to carry out a study of the long-awaited interoceanic railway. Squier. He expressed himself of the structures of Yarumela in the following way: "Of regular, rectangular shapes and placed with scrupulous reference to the cardinal points having been arranged in terraces flights of harrows in the middle of each site still standing fragment of walls with cut stones”. At the beginning of
9313-404: The book of British ethnographer W. H. R. Rivers titled "Kinship and Social Organisation" in 1911. Genealogy or kinship commonly plays a crucial role in the structure of non-industrial societies, determining both social relations and group relationship to the past. Marriage, for example, is frequently pivotal in determining military alliances between villages , clans or ethnic groups . In
9452-426: The center front. The figure on Altar 4 is sitting inside what appears to be a cave or the mouth of a fantastic creature, holding a rope which wraps around the base of the altar to his right and left. On the left side, the rope is connected to a seated bas-relief figure. The right side is eroded away but is thought to be similar to the scene on the left. The consensus today is that these "altars" are thrones on which
9591-499: The code is limited in scope; ethnographic work can sometimes be multidisciplinary, and anthropologists need to be familiar with ethics and perspectives of other disciplines as well. The eight-page code of ethics outlines ethical considerations for those conducting Research, Teaching, Application and Dissemination of Results, which are briefly outlined below. The following are commonly misconceived conceptions of ethnographers: According to Norman K. Denzin, ethnographers should consider
9730-567: The colossal heads at La Venta was found at Cerro Cintepec in the Tuxtla Mountains, over 80 km away. Each of the heads wears headgear reminiscent of 1920s-style American football helmets, although each is unique in its decoration. The consensus is that the heads likely represent mighty Olmec rulers. Seven basalt "altars" were found at La Venta, including Altar 4 and Altar 5. These altars, roughly 2 meters high and twice as wide, feature an elaborately dressed and sculpted figure on
9869-501: The course of that century. Ethnographers mainly use qualitative methods, though they may also employ quantitative data. The typical ethnography is a holistic study and so includes a brief history, and an analysis of the terrain , the climate , and the habitat . A wide range of groups and organisations have been studied by this method, including traditional communities, youth gangs , religious cults , and organisations of various kinds. While, traditionally, ethnography has relied on
10008-465: The cultural history of ancient Middle America." In other words, most of what we know about the Olmec, from La Venta, comes from the architecture and artifacts left behind and from these clues it can be discerned that Maya and Aztec culture and ideology was heavily influenced by the Olmec "mother culture." There is a definite connection between animals and spirituality among the Olmec, especially with animal characteristics combined with human features. This
10147-403: The destruction of the original integrity of the site and has made it difficult to go back and re-verify the dates. This is why La Venta has a rather loose chronology that cannot be made any more definitive. Phase I —dated with five radiocarbon samples (from the stratigraphy at Complex A) that have the average age of 2770 ± 134 years old (814 BCE +/- 134 years) Ethnography Ethnography
10286-424: The development of experimental forms such as 'dialogic anthropology,' 'narrative ethnography,' and 'literary ethnography', Writing Culture helped to encourage the development of 'collaborative ethnography.' This exploration of the relationship between writer, audience, and subject has become a central tenet of contemporary anthropological and ethnographic practice. In certain instances, active collaboration between
10425-633: The discipline, under the general influence of literary theory and post-colonial / post-structuralist thought. "Experimental" ethnographies that reveal the ferment of the discipline include Shamanism, Colonialism, and the Wild Man by Michael Taussig , Debating Muslims by Michael F. J. Fischer and Mehdi Abedi, A Space on the Side of the Road by Kathleen Stewart, and Advocacy after Bhopal by Kim Fortun. This critical turn in sociocultural anthropology during
10564-467: The earliest well-known studies was Lewis Henry Morgan 's The American Beaver and His Works (1868). His study closely observed a group of beavers in Northern Michigan. Morgan's main objective was to highlight that the daily individual tasks that the beavers performed were complex communicative acts that had been passed down for generations. In the early 2000s multi-species ethnography took on
10703-581: The early history of fantasy role-playing games . Other important ethnographies in sociology include Pierre Bourdieu 's work in Algeria and France. Jaber F. Gubrium's series of organizational ethnographies focused on the everyday practices of illness, care, and recovery are notable. They include Living and Dying at Murray Manor, which describes the social worlds of a nursing home; Describing Care: Image and Practice in Rehabilitation, which documents
10842-609: The elite had some control over the lower classes, as their construction would have been extremely labor-intensive. "Other features similarly indicate that many laborers were involved." In addition, excavations over the years have discovered that different parts of the site were likely reserved for elites and other parts for non-elites. This segregation of the city indicates that there must have been social classes and therefore social inequality. Several burials have been found at La Venta, especially in Mound A, but none have skeletal remains as
10981-817: The elite, it was erected in a period of four construction phases that span over four centuries (1000 – 600 BCE). Beneath the mounds and plazas were found a vast array of offerings and other buried objects, more than 50 separate caches by one count, including buried jade, polished mirrors made of iron-ores, and five large "Massive Offerings" of serpentine blocks. It is estimated that Massive Offering 3 contains 50 tons of carefully finished serpentine blocks, covered by 4,000 tons of clay fill. Also unearthed in Complex A were three rectangular mosaics (also known as "Pavements") each roughly 4.5 by 6 metres (15 by 20 feet) and each consisting of up to 485 blocks of serpentine. These blocks were arranged horizontally to form what has been variously interpreted as an ornate Olmec bar-and-four-dots motif,
11120-405: The end of the 1970s. From the 1980s, large-scale works are carried out. Researchers include Leroy Joesink Mandeville, Boyd Dixon, Carleen Sanchez, among others. Claude Baudez French archaeologist, related Yarumela with ceramic complexes in northern Honduras, specifically with Los Naranjos and Playa de los Muertos . Craig Goralski, affiliated with the University of Pennsylvania , conducted one of
11259-498: The entire process of conducting ethnographies, including the design, implementation, and reporting of an ethnographic study. Essentially, Fine maintains that researchers are typically not as ethical as they claim or assume to be — and that "each job includes ways of doing things that would be inappropriate for others to know". Also see Jaber F. Gubrium concept of "site-specificity" discussed his book co-edited with Amir Marvasti titled CRAFTING ETHNOGRAPHIC FIELDWORK. Routledge, 2023. Fine
11398-644: The environment is too humid for organic preservation. "Organic materials do not preserve well in the acidic soils of La Venta. The only organics recovered at the site include traces of long bones, a burned skullcap, a few milk teeth, a shark's tooth, and stingray spines—all found in the basalt tomb [Structure A-2]." Offerings of jade celts and figures seem to be commonplace and were likely concentrated in burials (though this cannot be confirmed because there are no human remains still present). Artifacts, such as jade earspools, beads, pendants, spangles, plaques, and other jewelry, were found in plenty at burial sites; however it
11537-528: The ethnographer cannot escape the personal viewpoint in creating an ethnographic account, thus making any claims of objective neutrality highly problematic, if not altogether impossible. In regards to this last point, Writing Culture became a focal point for looking at how ethnographers could describe different cultures and societies without denying the subjectivity of those individuals and groups being studied while simultaneously doing so without laying claim to absolute knowledge and objective authority. Along with
11676-488: The ethnographer focuses attention on a community, selecting knowledgeable informants who know the activities of the community well. These informants are typically asked to identify other informants who represent the community, often using snowball or chain sampling. This process is often effective in revealing common cultural denominators connected to the topic being studied. Ethnography relies greatly on up-close, personal experience. Participation, rather than just observation,
11815-882: The field of epistemology the term is used to characterize the philosophical method employed by such writers as Friedrich Nietzsche and Michel Foucault . Digital ethnography is also seen as virtual ethnography. This type of ethnography is not so typical as ethnography recorded by pen and pencil. Digital ethnography allows for a lot more opportunities to look at different cultures and societies. Traditional ethnography may use videos or images, but digital ethnography goes more in-depth. For example, digital ethnographers would use social media platforms such as Twitter or blogs so that people's interactions and behaviors can be studied. Modern developments in computing power and AI have enabled higher efficiencies in ethnographic data collection via multimedia and computational analysis using machine learning to corroborate many data sources together to produce
11954-542: The final blow for the city being an eruption of the San Migel Volcano , whose ashes reached the Comayagua Valley; after this fact several experts point out that it began its absolute abandonment after the last remaining residents decided to completely abandon the center. The site has been studied since the 19th century, first foreign impressions of the place were collected by Ephraim G. Squier , an American traveler, American diplomat and ethnographer , who visited
12093-590: The first detailed descriptions of La Venta during their 1925 expedition, sponsored by Tulane University. Originally La Venta was thought to be a Mayan site. It wasn't until more sophisticated radiocarbon techniques were developed in the 1950s that Olmec sites were irrefutably dated as preceding the Maya. La Venta was first excavated by Matthew Stirling and Philip Drucker (assisted by Waldo Wedel in 1943, due to Drucker's military service during WWII) between 1940 and 1943, resulting in several articles by Stirling and in 1952
12232-471: The following seven principles when observing, recording, and sampling data: Autoethnography is a form of ethnographic research in which a researcher connects personal experiences to wider cultural, political, and social meanings and understandings. According to Adams et al., autoethnography Bochner and Ellis have also defined autoethnography as "an autobiographical genre of writing and research that displays multiple layers of consciousness, connecting
12371-966: The formal sciences. Material culture, technology, and means of subsistence are usually treated next, as they are typically bound up in physical geography and include descriptions of infrastructure. Kinship and social structure (including age grading, peer groups, gender, voluntary associations, clans, moieties, and so forth, if they exist) are typically included. Languages spoken, dialects, and the history of language change are another group of standard topics. Practices of child rearing, acculturation, and emic views on personality and values usually follow after sections on social structure. Rites, rituals, and other evidence of religion have long been an interest and are sometimes central to ethnographies, especially when conducted in public where visiting anthropologists can see them. As ethnography developed, anthropologists grew more interested in less tangible aspects of culture, such as values, worldview and what Clifford Geertz termed
12510-1097: The idea of the image is a primary tool for ethnographers to collect data. The image presents the perspective, experiences, and influences of an individual as a single entity and in consequence, the individual will always contain this image in the group under study. The ethnographic method is used across a range of different disciplines, primarily by anthropologists/ethnologists but also occasionally by sociologists. Cultural studies , occupational therapy , economics , social work , education , design , psychology , computer science , human factors and ergonomics , ethnomusicology , folkloristics , religious studies , geography , history , linguistics , communication studies , performance studies , advertising , accounting research , nursing , urban planning , usability , political science , social movement , and criminology are other fields which have made use of ethnography. Cultural anthropology and social anthropology were developed around ethnographic research and their canonical texts, which are mostly ethnographies: e.g. Argonauts of
12649-519: The intermediate zone. Peak time Over the centuries, thanks to its commercial importance and its wealth, the city would become the capital of a chiefdom later known as Señorío de Yaruma which was founded around 400 B.C thanks to the union of various tribes from both the Valley of Comayagua and other surrounding areas. It is possible that it was during this period that most of the major structures and urbanization projects were carried out, although this
12788-610: The issue of ethics arose following revelations about how the ethnographer Napoleon Chagnon conducted his ethnographic fieldwork with the Yanomani people of South America. While there is no international standard on Ethnographic Ethics, many western anthropologists look to the American Anthropological Association for guidance when conducting ethnographic work. In 2009, the Association adopted
12927-427: The large centers of the city have survived. The main part of the site is a complex of clay constructions stretched out for 20 kilometres (12 miles) in a north-south direction, although the site is oriented 8° west of north. The urbanized zone may have covered an area as large of 2 km . This particular site layout is the way the city was from 600 – 400 BCE, which is when the final Olmec occupation occurred. This site
13066-602: The methodological questions more central to a specifically ethnographical approach to internet studies, drawing upon Fine's classic text. Multispecies ethnography in particular focuses on both nonhuman and human participants within a group or culture, as opposed to just human participants in traditional ethnography. A multispecies ethnography, in comparison to other forms of ethnography, studies species that are connected to people and our social lives. Species affect and are affected by culture, economics, and politics. The study's roots go back to general anthropology of animals. One of
13205-412: The mid-1980s can be traced to the influence of the now classic (and often contested) text, Writing Culture: The Poetics and Politics of Ethnography , (1986) edited by James Clifford and George Marcus . Writing Culture helped bring changes to both anthropology and ethnography often described in terms of being 'postmodern,' 'reflexive,' 'literary,' 'deconstructive,' or 'poststructural' in nature, in that
13344-427: The most comprehensive recent studies on the archaeological site of Yarumela. His doctoral dissertation drew upon the field notes of Claude Mandeville, a late archaeologist who dedicated significant time to research at the site but published very little during his lifetime. Goralski's work is especially valuable as it aims to recover and analyze Mandeville's extensive but largely unpublished field notes. This research holds
13483-474: The most famous of the La Venta monumental artifacts are the four colossal heads . Seventeen colossal heads have been unearthed in the Olmec area, four of them at La Venta, officially named Monuments 1 through 4. Three of the heads—Monuments 2, 3, and 4—were found roughly 150 meters north of Complex A, which is itself just north of the Great Pyramid. These heads were in a slightly irregular row, facing north. The other colossal head—Monument 1 (shown at left) –
13622-420: The most populated city in what is now Honduras by the time. Although the city was mostly made up of modest merchants due to its constant economic activity in the area and had an active urban life, much is unknown about what its rulers were, since the residents of the Yarumela did not leave written testimonies. Archaeologists could theorize that like every Mesoamerican city it had a good social stratification, with
13761-468: The most prominent Olmec center. While a layer of occupation at La Venta dates to 1200 BCE, La Venta did not reach its apogee until the decline of San Lorenzo, after 900 BCE. After 500 years of pre-eminence, La Venta was all but abandoned by the beginning of the fourth century BCE. Located on an island in a coastal swamp overlooking a former river, the Río Palma, or Río Barí, La Venta probably controlled
13900-404: The mounds and platforms. The mounds and platforms were built largely from local sands and clays. It is assumed that many of these platforms were once topped with wooden structures, which have long since disappeared. Complex C, "The Great Pyramid," is the central building in the city layout, is constructed almost entirely out of clay, and is visible from a distance . The structure is built on top of
14039-539: The museum "Parque - Museo de La Venta" , which is in nearby Villahermosa , the capital of Tabasco. The Olmec were one of the first civilizations to develop in the Americas . Chronologically, the history of the Olmecs can be divided into the Early Formative (1800-900 BCE), Middle Formative (900-400 BCE) and Late Formative (400 BCE-200AD). The Olmecs are known as the "mother culture" of Mesoamerica, meaning that
14178-443: The nature of ethnographic inquiry demands that researchers deviate from formal and idealistic rules or ethics that have come to be widely accepted in qualitative and quantitative approaches in research. Many of these ethical assumptions are rooted in positivist and post-positivist epistemologies that have adapted over time but are apparent and must be accounted for in all research paradigms. These ethical dilemmas are evident throughout
14317-443: The nearby San Andrés La Venta site that dates to around 650 BCE that brings evidence to the argument that a writing system existed at this site. A bird image is connected to two glyphs on speech scrolls that represent the date 3 Ajaw on the 260-day Mesoamerican calendar. The seal increases the likelihood that a writing system existed as well as a 260-day calendar during this time period. “Because of extremely poor viewing conditions in
14456-450: The non-regal elite and the commoners were located at outlying sites such as San Andrés . Instead of dwellings, La Venta is dominated by a restricted sacred area (Complex A), the Great Pyramid (Complex C), and the large plaza to their south. As a ceremonial center, La Venta contains an elaborate series of buried offerings and tombs, as well as monumental sculptures. These stone monuments, stelae, and "altars" were carefully distributed amongst
14595-519: The ordinary actions used by ordinary people in the accomplishments of their identities. This often gives the perception of trying to answer the "why" and "how come" questions of human communication. Often this type of research results in a case study or field study such as an analysis of speech patterns at a protest rally, or the way firemen communicate during "down time" at a fire station. Like anthropology scholars, communication scholars often immerse themselves, and participate in and/or directly observe
14734-443: The particular social group being studied. The American anthropologist George Spindler was a pioneer in applying the ethnographic methodology to the classroom. Anthropologists such as Daniel Miller and Mary Douglas have used ethnographic data to answer academic questions about consumers and consumption. In this sense, Tony Salvador, Genevieve Bell , and Ken Anderson describe design ethnography as being "a way of understanding
14873-648: The particulars of daily life in such a way as to increase the success probability of a new product or service or, more appropriately, to reduce the probability of failure specifically due to a lack of understanding of the basic behaviors and frameworks of consumers." Sociologist Sam Ladner argues in her book, that understanding consumers and their desires requires a shift in "standpoint", one that only ethnography provides. The results are products and services that respond to consumers' unmet needs. Businesses, too, have found ethnographers helpful for understanding how people use products and services. By assessing user experience in
15012-442: The personal to the cultural." They further indicate that autoethnography is typically written in first-person and can "appear in a variety of forms," such as "short stories, poetry, fiction, novels, photographic essays, personal essays, journals, fragmented and layered writing, and social science prose." The genealogical method investigates links of kinship determined by marriage and descent . The method owes its origin from
15151-544: The physical presence of the researcher in a setting, there is research using the label that has relied on interviews or documents, sometimes to investigate events in the past such as the NASA Challenger disaster . There is also a considerable amount of 'virtual' or online ethnography, sometimes labelled netnography or cyber-ethnography . The term ethnography is from Greek ( ἔθνος éthnos "folk, people, nation" and γράφω gráphō "I write") and encompasses
15290-419: The plaza. These rituals were likely related to the "altars", monuments, and the stelae surrounding and within the plaza. These monuments, including Colossal Head 1 (Monument 1), were of such a large size and were placed in such a position that they could convey their messages to many viewers at once. Though there are not any actual houses remaining in this area (or anywhere at La Venta) "a chemical evaluation of
15429-551: The potential to provide new insights and a deeper understanding of the structures and historical context of Yarumela, offering a vital contribution to the study of this pre-Columbian site in Honduras. More than 60 structures have been found on the site, of which only 9 can be seen with the naked eye, most of which have not yet been unearthed. The largest one founded is the Structure 101 also named as " El Cerrito ", which reached
15568-492: The priestly caste and the nobility at the top. The commercial activity of the city and the arrival of various travelers loaded with their merchandise made it a city full of life and many monuments that reflected its beauty as a result of its wealth. Decline Entering the classical period, despite its high population density, the city experienced a decline due to several factors such as the appearance of new important centers, conflicts between different manors and poor harvests,
15707-403: The pyramid was once thought to represent nearby volcanoes or mountains, but recent work by Rebecca Gonzalez Lauck has shown that the pyramid was in fact a rectangular pyramid with stepped sides and inset corners, and the current shape is most likely due to 2,500 years of erosion. The pyramid itself has never been excavated, but a magnetometer survey in 1967 found an anomaly high on the south side of
15846-410: The pyramid. Speculation ranges from a section of burned clay to a cache of buried offerings to a tomb. Complex A is a mound and plaza group located just to the north of the Great Pyramid (Complex C). The centerline of Complex A originally oriented to Polaris (true north) which indicates the Olmec had some knowledge of astronomy. Surrounded by a series of basalt columns, which likely restricted access to
15985-593: The quincunx symbol, a conceptualization of the cosmos in Mesoamerican thought." "Given the lack of written documents in Formative Mesoamerica, there is no foolproof strategy for interpreting Olmec visual culture." However, it is almost certain that the Olmec had some form of a writing system that utilized symbols, as evidenced in the cylinder seal and other forms of writing found at nearby elite-center, San Andres. The wild flora and fauna greatly varied at La Venta and mostly consisted of seafood, deer, and
16124-446: The region. It contained a "concentration of power," as reflected by the sheer scale of the architecture and the extreme value of the artifacts uncovered. La Venta is perhaps the largest Olmec city and it was controlled and expanded by an extremely complex hierarchical system with a king, as the ruler and the elites below him. Priests had power and influence over life and death and likely great political sway as well. Unfortunately, not much
16263-484: The remains of platforms). Altar 5 is similar in design and size to Altar 4, except that the central figure holds an inert, perhaps dead, were-jaguar baby. The left side of Altar 5 features bas-reliefs of humans holding quite lively were-jaguar babies . Like the Altar 4, the right side of Altar 5 has been defaced. Some have seen child sacrifice echoed in the limp were-jaguar baby on the front of Altar 5. Others, however, view
16402-444: The research topic. In the past, kinship charts were commonly used to "discover logical patterns and social structure in non-Western societies". In the 21st century, anthropology focuses more on the study of people in urban settings and the use of kinship charts is seldom employed. In order to make the data collection and interpretation transparent, researchers creating ethnographies often attempt to be "reflexive". Reflexivity refers to
16541-423: The researcher participating in the setting or with the people being studied, at least in some marginal role, and seeking to document, in detail, patterns of social interaction and the perspectives of participants, and to understand these in their local contexts. It had its origin in social and cultural anthropology in the early twentieth century, but spread to other social science disciplines, notably sociology, during
16680-432: The researcher's aim "to explore the ways in which [the] researcher's involvement with a particular study influences, acts upon and informs such research". [Marvasti, Amir & Gubrium, Jaber. 2023. Crafting Ethnographic Fieldwork: Sites, Selves & Social Worlds. Routledge. Despite these attempts of reflexivity, no researcher can be totally unbiased. This factor has provided a basis to criticize ethnography. Traditionally,
16819-455: The researcher(s) and subject(s) has helped blend the practice of collaboration in ethnographic fieldwork with the process of creating the ethnographic product resulting from the research. 1800s: Martineau · Tocqueville · Marx · Spencer · Le Bon · Ward · Pareto · Tönnies · Veblen · Simmel · Durkheim · Addams · Mead · Weber · Du Bois · Mannheim · Elias Sociology
16958-402: The researcher-researched relationships and the links between knowledge and power." Another form of data collection is that of the "image". The image is the projection that an individual puts on an object or abstract idea. An image can be contained within the physical world through a particular individual's perspective, primarily based on that individual's past experiences. One example of an image
17097-409: The resultant data to test and explain the empirical assumptions. In ethnography, the researcher gathers what is available, what is normal, what it is that people do, what they say, and how they work. Ethnography can also be used in other methodological frameworks, for instance, an action research program of study where one of the goals is to change and improve the situation. Ethnographic research
17236-621: The settlement at Yarumela was protected by the Humuya River, which was a branch off of the Ulua , and on the western side it was protected by a large man-made ditch. The settlement at Yarumela was considered to be a large and prosperous trade center; archaeologists determined this from the numerous large structure mounds they found on the site as well as some of the material artifacts located there as well. Artifacts like shells, jadeite, obsidian fragments as well as exotic ceramics. According to
17375-523: The site of La Venta, the first Olmec site of San Lorenzo dominated the modern day state of Veracruz (1200-900 BCE). Roughly 200 kilometres (124 mi) long and 80 kilometres (50 mi) wide, with the Coatzalcoalcos River system running through the middle, the heartland is home to the major Olmec sites of La Venta, San Lorenzo Tenochtitlán , Laguna de los Cerros , and Tres Zapotes . By no later than 1200 BCE, San Lorenzo had emerged as
17514-508: The site was still unexcavated and in a strongly worded passage Heizer reported that the site was inadequately protected by the Mexican government and a wave of illegal excavations followed the departure of the archaeologists, as well as damage by urban sprawl, the national oil company, Pemex, and the removal of large monuments to museums (without leaving markers as to their original positions). Several subsequent excavations followed through
17653-485: The sloping rectangle, leading to a flat platform that they had assumed. Possibly the shape was intended to match or represent the mountains nearby. They also obtained better carbon samples in order to achieve one of the key goals of the excavation of La Venta—proving that the Olmec were a distinct and separate culture that pre-dates the first Maya settlements. Rebecca Gonzalez-Lauck led an INAH (Instituto Nacional de Antropología e Historia) team on several digs at La Venta in
17792-465: The social organization of patient subjectivity in a physical rehabilitation hospital; Caretakers: Treating Emotionally Disturbed Children, which features the social construction of behavioral disorders in children; and Oldtimers and Alzheimer's: The Descriptive Organization of Senility, which describes how the Alzheimer's disease movement constructed a new subjectivity of senile dementia and how that
17931-451: The soil revealed unusual concentrations of phosphate, indicating the possibility it had been a residential zone." The arrangement of the mounds, platforms, complexes, and monumental artifacts at La Venta created a unique civil and ceremonial center that, in the words of Rebecca Gonzalez-Lauck, constitutes "one of the earliest examples of large-scale ideological communications through the interaction of architecture and sculpture". Certainly
18070-480: The study of anthropology using ethnographic techniques. A typical ethnography attempts to be holistic and typically follows an outline to include a brief history of the culture in question, an analysis of the physical geography or terrain inhabited by the people under study, including climate , and often including what biological anthropologists call habitat . Folk notions of botany and zoology are presented as ethnobotany and ethnozoology alongside references from
18209-402: The tableau as a myth of human emergence or as story of a spiritual journey. Although less striking and displaying a lesser degree of craftsmanship, Altars 2 and 3 are similar to Altars 4 and 5. They each show a central figure, one with a baby and one without, and they sit facing each other on the southern edge of the Great Pyramid. La Venta was the cultural capital of the Olmec concentration in
18348-459: The technique to translate cultural differences by representing their effects on the ethnographer. Famous examples include Deep Play: Notes on a Balinese Cockfight by Clifford Geertz , Reflections on Fieldwork in Morocco by Paul Rabinow , The Headman and I by Jean-Paul Dumont, and Tuhami by Vincent Crapanzano. In the 1980s, the rhetoric of ethnography was subjected to intense scrutiny within
18487-430: The term into the academic discourse in an attempt to reform the contemporary understanding of world history. According to Dewan (2018), the researcher is not looking for generalizing the findings; rather, they are considering it in reference to the context of the situation. In this regard, the best way to integrate ethnography in a quantitative research would be to use it to discover and uncover relationships and then use
18626-428: The text helped to highlight the various epistemic and political predicaments that many practitioners saw as plaguing ethnographic representations and practices. Where Geertz's and Turner's interpretive anthropology recognized subjects as creative actors who constructed their sociocultural worlds out of symbols, postmodernists attempted to draw attention to the privileged status of the ethnographers themselves. That is,
18765-437: The tropical rainforest, different parts of La Venta were discovered piecemeal, and it was decades before scholars realized that all the platforms and stone sculptures found in the vicinity were part of a single site, an ancient city that was occupied from 900-400 BCE.” Phases I- IV are dated based on radiocarbon dates from Complex A, with approximately one hundred years between each phase. Unfortunately, excavating Complex A led to
18904-452: The ways in which ancient authors described and analyzed foreign cultures. Anthony Kaldellis loosely suggests the Odyssey as a starting point for ancient ethnography, while noting that Herodotus ' Histories is the usual starting point; while Edith Hall has argued that Homeric poetry lacks "the coherence and vigour of ethnological science". From Herodotus forward, ethnography was
19043-430: Was clean, yellow sand, and the urn was covered with an inverted fine-paste orange bowl with flaring walls; the bowl's interior was painted red and incised with the double-line-break pattern on the inside rim." "For decades, certain scholars have used shamanism as an explanatory paradigm for considering the monuments of La Venta... one of the most important ceremonial-civic centers of the Middle Formative era. Most of what
19182-502: Was little locally abundant stone for the construction. Large basalt stones were brought in from the Tuxtla Mountains, but these were used nearly exclusively for monuments including the colossal heads, the "altars" (actually thrones), and various stelae. For example, the basalt columns that surround Complex A were quarried from Punta Roca Partida, on the Gulf coast north of the San Andres Tuxtla volcano. "Little more than half of
19321-406: Was the primary domesticated food source and Seinfeld's (2007) study of feasting at the nearby sub-city of San Andres uncovered likely maize use in beverages, as well as cocoa. Basalt rock was brought in from the Tuxtla Mountains to make stone monuments. Whether or not this is an example of trade with another culture is uncertain. La Venta had a strong concentration of specialized craftsmen and so it
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