but instead I had to make up the scene of our weddAlthough many villagers would not have been shocked at our coiting but nonmarried state (some rural Javanese people live in cosual unions), our urban-educated sponsors would not have supporour situation and we were forced to lie

objectivity" since if objectivity is the ideal of anthro-pological research and writing, then to argue for feminist ethnographywould be to argue for a biased, interested, partial, and thus flawedproject.

a Abu-Lughod

We're going to have to control your tongue," the dentist says, pulling out all the metal frommy mouth. Silver bits plop and tinkle into the basin. My mouth is a motherlode.

points. And here is the contrastwith natural science: not simply that within such scholarly practice onefinds diverse "schools" (also true in science) but also that their premises areby their nature constructed competitively in relation to one

ert competition between paradigms is short-lived becausethe proponents of the new paradigm claim they have solved the problemsthat put the old one in

tems. Ironically, however,where these concepts have most powerfully come under scrutiny-and"groups," "rules," and "norms" have hardly survived the last decade-ithas been in response to internal criticism that has had little to do withfeminist theo

"society." Feminist anthropologthus tolerated as a specialty that can be absorbed without challenge to twhole

e data. Consequently, a declared interesputting women back on the map encourages theoretical containmenfeminist scholarship is seen as the study of women or of gender, its subjcan be taken as something less than

evelopment. Indeed, thidea-the desirability of establishing autonomous women's studiters-invariably recalls the other-the desirability of revolutionimainstream establishments-a pair of propositions which encapsulatesideational divide between autonomy and integration that gives fetheories their politica

Practitioners of both imagine they might be overthrowing existing para-digms, and one might, in turn, expect "radical" anthropology to draw on itfeminist counterpart. This does not seem to have happened. Their restance to one another will throw light on the difference between "feminismand "anthropology" as

et this idea of paradigmshift, so dear to our representations of what we do, turns out to be aninadequate description of our practice. I shall try to show why

e isomorphism

it is therefore not an unrighteouscause for the U. N. I. A. to lead 400,000,000 Negroes all over the world to fight theliberation of our country

“bust” which follows the“boom

“In counting farm operators the census makes no dis-tinction between the sharecropper on the one hand, and,on the other hand, the farmer who operates his prop-erty either personally or with the aid of a manager andthe tenant who operates a rented farm.

“you’re already so dark muy prieto too indio!”

I used to be much much darker