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Participant observation is a type of research strategy and is the chief methodology of contemporary cultural anthropology. Its aim is to gain a close and intimate familiarity with a given group of individuals (such as a religious, occupational, or subcultural group, or a particular community) and their practices through an intensive involvement with people in their natural environment, usually over an extended period of time. The method originated in field work of social anthropologists, especially Bronisław Malinowski and his students in Britain, the students of Franz Boas in the United States, and in the urban research of the Chicago School of sociology.

In anthropology, participant-observation is organized so as to produce a kind of writing called ethnography. It can be applied or academic in nature. A key principle of the method is that one may not merely observe, but must find a role within the group observed from which to participate in some manner, even if only as "outside observer." Participant-observation, therefore, is limited to contexts where the community under study understands and permits it.

Contents 1 Method and practice 2 History and Development 3 Variations and Related Methods 4 See also 5 References

[edit] Method and practice

Such research usually involves a range of methods: informal interviews, direct observation, participation in the life of the group, collective discussions, analyses of personal documents produced within the group, self-analysis, and life-histories. Although the method is generally characterized as qualitative research, it can (and often does) include quantitative dimensions. Participant observation is usually undertaken over an extended period of time, ranging from several months to many years. An extended research time period means that the researcher will be able to obtain more detailed and accurate information about the people he/she is studying. Observable details (like daily time allotment) and more hidden details (like taboo behavior) are more easily observed and understandable over a longer period of time. A strength of observation and interaction over long periods of time is that researchers can discover discrepancies between what participants say -- and often believe -- should happen (the formal system) and what actually does happen, or between different aspects of the formal system; in contrast, a one-time survey of people's answers to a set of questions might be quite consistent, but is less likely to show conflicts between different aspects of the social system or between conscious representations and behavior.^[1]

[edit] History and Development

Participant observation has its roots in anthropology and its used as a methodology can be attributed to Abū Rayhān Bīrūnī (973-1048), a Persian anthropologist who carried out extensive, personal investigations of the peoples, customs and religions of the Indian subcontinent. Like modern anthropologists, he engaged in extensive participant observation with a given group of people, learnt their language and studied their primary texts, and presented his findings with objectivity and neutrality using cross-cultural comparisons.^[2]

Participant observation was used extensively by Frank Hamilton Cushing in his study of the Zuni Indians in the later part of the nineteenth century, followed by the studies of non-Western societies by people such as Bronislaw Malinowski,^[3] Edward Evans-Pritchard,^[4] and Margaret Mead^[5] in the first half of the twentieth century. It emerged as the principal approach to ethnographic research by anthropologists and relied on the cultivation of personal relationships with local informants as a way of learning about a culture, involving both observing and participating in the social life of a group. By living with the cultures they studied, these researchers were able to formulate first hand accounts of their lives and gain novel insights. This same method of study has also been applied to groups within Western society, and is especially successful in the study of sub-cultures or groups sharing a strong sense of identity, where only by taking part might the observer truly get access to the lives of those being studied. Since the 1980s, some anthropologists and other social scientists have questioned the degree to which participant observation can give veridical insight into the minds of other people.^[6][7] At the same time, a more formalized qualitative research program known as grounded theory, initiated by Glaser and Strauss,^[8] began gaining currency within American sociology and related fields such as public health. In response to these challenges, some ethnographers have refined their methods, either making them more amenable to formal hypothesis-testing and replicability, or framing their interpretations within a more carefully considered epistemology.^[1]

The development of participant-observation as a research tool has therefore not been a haphazard process, but instead has practiced a great deal of self-criticism and review. It has as a result become specialized. Visual anthropology can be viewed as a subset of methods of participant-observation, as the central questions in that field have to do with how to take a camera into the field, while dealing with such issues as the observer effect.^[9] Issues with entry into the field have evolved into a separate subfield. Clifford Geertz's famous essay on how to approach the multi-faceted arena of human action from an observational point of view, in Interpretation of Cultures uses the simple example of a human wink, perceived in a cultural context far from home.

[edit] Variations and Related Methods

A variant of participant observation is observing participation, described by Marek M. Kaminski, who explored prison subculture being a political prisoner in communist Poland in 1985.^[10] "Observing" or "observant" participation has also been used to describe fieldwork in sexual minority subcultures by anthropologists and sociologists who are themselves lesbian, gay, bisexual, or transgender; the different phrasing is meant to highlight the way in which their partial or full membership in the community/subculture that they are researching both allows a different sort of access to the community and also shapes their perceptions in ways different from a full outsider.^[11] This is similar to considerations by anthropologists such as Lila Abu-Lughod on "halfie anthropology", or fieldwork by bicultural anthropologists on a culture to which they partially belong.^[12] The sociological methods known as grounded theory (Glaser and Strauss) overlap significantly with the more formalized versions of participant observation.

[edit] See also

• Creative participation
• Fieldwork
• Participatory Action Research
• Qualitative research
• Educational psychology
• Grounded theory
• Person-centered ethnography
• Clinical Ethnography
• Naturalistic observation
• Unobtrusive measures
• Ethnobotany

[edit] References

1. ^ ^{a b} DeWalt, K. M., DeWalt, B. R., & Wayland, C. B. (1998). "Participant observation." In H. R. Bernard (Ed.), Handbook of methods in cultural anthropology. Pp: 259-299. Walnut Creek, CA: AltaMira Press.
2. ^ Akbar S. Ahmed (1984), "Al-Beruni: The First Anthropologist", RAIN 60: 9-10
3. ^ Malinowski, Bronislaw (1929) The sexual life of savages in north-western Melanesia: an ethnographic account of courtship, marriage and family life among the natives of the Trobriand Islands, British New Guinea. New York: Halcyon House.
4. ^ Evans-Pritchard, E. E. (1940) The Nuer, a description of the modes livelihood and political institutions of a Nilotic people. Oxford: Clarendon Press.
5. ^ Mead, Margaret (1928) Coming of age in Samoa: a psychological study of primitive youth for Western civilisation. New York: William Morrow & Co.
6. ^ Geertz, Clifford (1984) "From the Native’s Point of View: on the nature of anthropological understanding," in Culture Theory: essays on mind, self, and emotion. Edited by R. A. Shweder and R. LeVine, pp. 123-136. New York: Cambridge University Press.
7. ^ Rosaldo, Renato (1986) "From the door of his tent: the fieldworker and the inquisitor," in Writing culture: the poetics and politics of ethnography. Edited by J. Clifford and G. E. Marcus. Berkeley, CA: University of California Press.
8. ^ Glaser, Barney G., and Anselm L. Strauss (1967) The Discovery of Grounded Theory: strategies for qualitative research. Chicago: Aldine.
9. ^ Collier, John Jr and Malcolm Collier, Visual Anthropology: Photography as a Research Method, 1986.
10. ^ Marek M. Kaminski. 2004. Games Prisoners Play. Princeton University Press. ISBN 0-691-11721-7
11. ^ Bolton, Ralph. (1995). "Tricks, friends and lovers: Erotic encounters in the field." In D. Kulick & M. Wilson (Eds.), Taboo Pp: 140 - 167. London: Routledge.
12. ^ Abu‐Lughod, Lila (1988). "Fieldwork of a dutiful daughter." In S. Altorki & C. Fawzi El-Solh (Eds.), Arab women in the field: Studying your own society. Syracuse, NY: Syracuse University Press.