How do these cycles of appropriation create overlapping conditions for new identities—whether national, diasporic, or “alternative”—within the context of transcultural media consumption?
...population arrived in two American cities in New England. In one, they were able to show the usual pattern of upward mobility from immigrant blue-collar worker to middle-class and professional; in the other, the population has been locked into a more subordinate, far less open socioeconomic position. A historical explanation is offered which demonstrates that, without such a processional dimension, the structural features would have little significance.
...it is equally important to recognize that historical variability is also a question to which we must address ourselves.
For a long time, ethnographic work focused on creating a close rapport with a small number of informants. However, this is impossible in an urban context. Urban anthropologists are therefore required to extend their scope, develop new skills, and to take written materials, surveys, historical studies, novels and other sources into account.
The participatory tradition is just as concerned with theory, but it does not distinguish cleanly between theory and data, filtering them into separate realms. It takes its theory of out of the same world that is its object of study; and it studies its theories as part of this world-as something that can be socially explained, as well as created and used. The participatory tradition has an affinity for humanism, for studying the meaning of objects in the lives of people, and for participating in the creation of new works of "humanism." But this by no means excludes its participation in science.
Two traditions have coexisted in the history of anthropology. One tradition analyzes ethnographic material from afar, explaining how other people act, think, and feel. Another tradition places itself within a society, engaging in its struggles and learning from it how to change the world.
What are the politics and ethics of being and belonging under contemporary conditions of globalization? How do people make sense of the ever-shifting grounds that they tread on? What are the technologies of self-making available to them?
...the emergence of urban anthropology resulted in part from the consequences of World War II and the processes of decolonization. From the perspective of urban anthropologists, the interest in cities has reaffirmed the traditional claim of anthropology to concern itself with a variety of human cultures and societies. Hence, they do not find the classification of anthropology as a field that studies "primitives"...
...it aims to rehabilitate the so-called "primitive.” In this way, urban anthropology differentiates itself from colonial anthropology, which assumed that "primitive" people are essentially different from "civilized.” While “Western civilization” inspired theories on the dynamic forces of modernization and change, “primitive culture” was conceived as stagnant in place and time.
...concerns itself with theories, problems, processes, and institutions of urban, national and transnational life. Urban life and problems in the modern world are interrelated with national and transnational institutions (especially globalizing capitalism), processes, and forces. officers & bylaws Likewise, nations and transnational institutions most express themselves and are expressed by people living in the global hierarchy of contemporary cities.