We could refer to purpose or consciousness here to distinguish between
who's in and who's out. If they're actively conspiring against school
culture they're still a part of it, shape it, participate in it -- but to
the extent that they are participating in it with a different purpose and
different consciousness, they are a separate activity system -- for the
purposes of a study of boundaries, that would consistute a boundary --
On Mon, April 17, 2006 9:00 am, bb wrote:
> All this begs the question of what it means to be inside and outside the
> community, and conversely, what/where/when are the boundaries of the
> community. Who says who's in and who's out?
> Are the lads in Willis' study in or out of the school community? They
> say "out", but in actively conspiring against school culture, do they not
> participate in it, shape it, and therefore constitute part of it?
> Not intending to make trouble, it just comes naturally when I'm puzzled.
> On Monday 17 April 2006 9:32 am, Andrew Jocuns wrote:
>> I think Paul Rabinow in his ethnography, Reflections
>> on Fieldwork in Morocco, mentions that the first
>> person to greet an anthropologist is often an outsider
>> in the community. I am not sure if was him or someone
>> else who wrote that anthropologists should stay away
>> from said person.
>> --- Mike Cole <firstname.lastname@example.org> wrote:
>> > I am looking for a reference to the problem of
>> > anthropological fieldwork
>> > that arises because people who are likely to
>> > interact with an outsider to the community are
>> > themselves likely to be
>> > marginal within their own communities. The phrase
>> > that comes to mind is "lames."
>> > Can anyone help?
>> > mike
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