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By Pat Caplan

Because the inception in their self-discipline, anthropologists have studied almost each available point of alternative peoples' morality - faith, social regulate, sin, advantage, evil, responsibility, purity and pollutants. yet what of the exam of anthropology itself, and of its agendas, epistemes, theories and praxes? In 1991, Raymond Firth referred to social anthropology as an primarily ethical self-discipline. Is any such view outdated in a postmodern period? Do anthropological ethics must be re-thought every one iteration because the stipulations of the self-discipline swap, and as offerings collide with ethical choices? The Ethics of Anthropology looks at a few of these an important concerns as they consider researcher family members, privateness, authority, secrecy and possession of data. The publication combines theoretical papers and case experiences from eminent students together with Lisette Josephides, Steven Nugent, Marilyn Silverman, Andrew Spiegel and Veronica Strang. exhibiting how the subject of ethics is going to the guts of anthropology, it increases the arguable query of why - and for whom - the anthropological self-discipline services.

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Tiffany, Sharon (1978) ‘Anthropology and the study of women: a preliminary assessment’, Man, 14 (1). ) (1997) Human Rights: Culture and Context, Anthropological Perspectives, London and Chicago: Pluto Press. 33 Part I DEBATES 2 ‘LIKE A HORSE IN BLINKERS’? A political history of anthropology’s research ethics David Mills There are no whole truths; all truths are half-truths. It is trying to treat them as whole truths that plays the devil. (Alfred Whitehead 1954) Introduction In this chapter I present a history of anthropology’s research ethics, situating them as part of a broader political history of changing notions of scholarly values and academic professionalism.

In the case of Darkness in El Dorado, he suggests, it is not difficult to show that the charges that Neel and Chagnon experimented on the Yanomami are false and equally that opinions about whether Chagnon falsified his data depend to a large extent upon views about the relevance or otherwise of (socio)biology. Nugent sees ethics and politics as being divorced from each other because ethics does not address what he sees as the ‘real political issues’. In the case of Amazonia, these are less to do with whether the allegations in Tierney’s book are true than with the reasons for the overall devastation of this area.

He strongly condemned their activities, suggesting that instead of dedicating their work to the ‘service of truth’ they had ‘prostituted science by using it as a cover for their activities as spies’ (Boas, quoted in Price 1998). The nationalistic sentiments of others led to Boas being publicly censured by several of the anthropological associations. The Anthropological Society of Washington called his actions ‘inconsiderate to the best interests of his American colleagues’, and he was removed from the council of the American Anthropological Association for bringing science into disrepute (Fluehr-Lobban 1991).

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