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Anthropology Against Ethnography Ingold
Anthropology Against Ethnography Ingold
DEBATE
Anthropology contra
ethnography
Tim Ingold, University of Aberdeen
Let me say, from the outset, that I have nothing against ethnography. The aim of
ethnography, as I understand it, is to render an accountin writing, film, or other
graphic mediaof life as it is actually lived and experienced by a people, some-
where, sometime. Good ethnography is sensitive, contextually nuanced, richly de-
tailed, and above all faithful to what it depicts. These are all admirable qualities.
What I am against, then, is not ethnography as such, but its portrayal as the be-
all and end-all of the discipline of anthropology. I believe this collapse of anthro-
pology into ethnography has deflected the discipline from its proper purpose; it has
hamstrung anthropological efforts to contribute to debate on the great questions
of our time, and compromised its role within the academy. It is vital for the future
of the discipline, I contend, that we stop being so evasive and come clean about the
difference between anthropology and ethnography. This, of course, means being
clear about the definition and purpose of the discipline of anthropology.
So heres my definition. Anthropology, I maintain, is a generous, open-ended,
comparative, and yet critical inquiry into the conditions and possibilities of hu-
man life in the one world we all inhabit. It is generous because it pays attention,
and responds, to what other people do and say. In our inquiries we receive in good
grace what is given rather than seek by subterfuge to extract what is not, and we
are at pains to give back what we owe to others for our own moral, intellectual, and
practical formation. This happens, above all, in participant observation, and I shall
return to this. Anthropology is open-ended because we do not seek final solutions
but rather ways along which life can keep on going. We are committed in this sense
to sustainable livingthat is, a form of sustainability that that does not render the
world sustainable for some through the exclusion of others but rather has a place
for everyone and everything. Anthropology is comparative because we are aware
that for any path life might take, it could have taken other paths. No path is pre-
ordained as the only one that is natural. Thus the question, why this way rather
than that? is always uppermost in our minds. And anthropology is critical because
we cannot be content with things as they are. By general consent, the organizations
of production, distribution, governance, and knowledge that have dominated the
modern era have brought the world to the brink of catastrophe. In finding ways to
carry on, we need all the help we can get. But no specialist science, no indigenous
group, no doctrine or philosophy already holds the key to the future if only we
could find it. We have to make that future together, for ourselves, and this can only
be done through dialogue. Anthropology exists to expand the scope of this dia-
logue: to make a conversation of human life itself.
If you agree with my definition of anthropology, then I think you will also have
to agree that its aims and principles are entirely different from those of ethnogra-
phy. As enterprises, anthropology and ethnography may be complementary, they
may have much to contribute to one another, but they are different nonetheless. I
want to make it absolutely clear, however, that I do not see this difference in the
way in which it was put forth, in equally uncompromising terms, by some of the
founding fathers of social anthropology, and that is still upheld by some today.
Their view was, and is, that ethnography is idiographic, dedicated to the documen-
tation of empirical particulars, and that anthropology is nomothetic, dedicated to
comparative generalization and the search for law-like regularities in the conduct
of human affairs. The idea is that you first do your ethnographic research and
thenin a subsequent stageyou convert your study into a case for comparison,
placed alongside other similar studies, in the hope that some viable generalities
might emerge. Every time I hear the phrase ethnographic case study, innocently
rehearsed as though it were entirely unproblematic, I wince in protest. And when
the people depicted in that study are portrayed as if they belonged to the ethnogra-
pher in personas in Geertzs Balinesemy wince becomes a scream! Nothing is
more degrading of the spirit and purpose of ethnographic inquiry. I am sometimes
accused of wanting to attack ethnography. But my aim is just the opposite. It is to
defend ethnography against those who would wrap other peoples lives into cases,
and who see in ethnography not a worthy end in itself but merely a means to the
and works by embedding them in contextnot about accounting for them, ticking
them off, and laying them to restbut about bringing them into presence so that
we can address them, and answer to them, directly.
I want to conclude with a word about the future of anthropology in relation to
the future of the university. Anthropology is a university discipline and would not
survive without the harbors that universities provide it in which to berth. What is
currently happening in universities thus stands to make or break the discipline.
Currently, universities are succumbing to corporate neoliberalism and anthropol-
ogy is on the rack. We are at risk of going down with the whole ship. I think we need
to fight for the future of universities as places of tolerance, wisdom, and humanity,
where ideas matter, and where people of all nations can come together peacefully
to debate these ideas. But I think of this as the future for anthropology too. So my
vision for the future of the anthropology is also my vision for the future of the
university, and anthropology must be at the heart of it. But we will only succeed in
securing a future for anthropology within the coming university if we make a clean
break, once and for all, with the reduction of anthropology to an accumulation of
ethnographic case studies.
architecture. His recent books include The perception of the environment (2000),
Lines (2007), Being alive (2011), Making (2013), and The life of lines (2015).
Tim Ingold
Department of Anthropology
School of Social Science
University of Aberdeen
Aberdeen AB24 3QY
Scotland, UK
[email protected]