Yes, and we also face the limitations of the simple dichotomy of "inside" and "outside", when there is at least a third possibility of being "on the border".
In a more fuzzy way, can we consider degrees of being inside, and movement toward the inside being complementary to appropriation? What would movement toward the outside be called?
-------------- Original message ----------------------
From: "Ares, Nancy (Warner)" <nancy.ares@rochester.edu>
> Whose purpose would we be referring to, the individuals, the sub-group
> (lads), the larger AT (the school), or society (for example)? From one
> perspective, the lads, I can see that they would consider themselves
> outsiders. From the school's perspective, I could see that they would be
> considered insiders who are troubled or troublemakers, but still inside.
> >From a societal perspective, I could see them as insiders of a particular
> kind, but clearly involved and influential.
>
> The unit of analysis question emerges again...
>
> Nancy Ares
> Assistant Professor
> Teaching & Curriculum
> The Warner Graduate School of Education
> and Human Development
> University of Rochester
> P.O. Box 270425
> Rochester, NY 14627
> 585-273-5957
> fax 585-473-7598
>
> > ----------
> > From: xmca-bounces@weber.ucsd.edu on behalf of Worthen, Helena
> > Reply To: eXtended Mind, Culture, Activity
> > Sent: Monday, April 17, 2006 10:49 AM
> > To: eXtended Mind, Culture, Activity
> > Subject: Re: [xmca] "informants as lames"
> >
> > Hello --
> >
> > 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 --
> > right?
> >
> > Helena WOrthen
> >
> >
> > 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
> > > might
> > > 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.
> > >
> > > bb
> > >
> > > 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.
> > >>
> > >> andy
> > >>
> > >> --- Mike Cole <lchcmike@gmail.com> 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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