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 an Article comparing Modernism & Postmodernism, neatly defining each of them. It is derived from University of Alabama’s Anthropology Department Web Page

 Basic Premises

Postmodernism is highly debated even among postmodernists themselves. For an initial characterization of its basic premises, consider anthropological critic Melford Spiro’s excellent synopsis of the basic tenets of postmodernism:
“The postmodernist critique of science consists of two interrelated arguments, epistemological and ideological. Both are based on subjectivity. First, because of the subjectivity of the human object, anthropology, according to the epistemological argument cannot be a science; and in any event the subjectivity of the human subject precludes the possibility of science discovering objective truth. Second, since objectivity is an illusion, science according to the ideological argument, subverts oppressed groups, females, ethnics, third-world peoples (Spiro 1996).
Modernity Modernity came into being with the Renaissance. Modernity implies “the progressive economic and administrative rationalization and differentiation of the social world” (Sarup 1993). In essence this term emerged in the context of the development of the capitalist state. Anthropologists have been working towards studying modern times, but have now gone past that. The fundamental act of modernity is to question the foundations of past knowledge.
Postmodernity Logically postmodernism literally means “after modernity. It refers to the incipient or actual dissolution of those social forms associated with modernity” (Sarup 1993).
Modernization “This term is often used to refer to the stages of social development which are based upon industrialization. Modernization is a diverse unity of socio-economic changes generated by scientific and technological discoveries and innovations…” (Sarup 1993).
Modernism Modernism is an experiment in finding the inner truths of a situation. It can be characterized by self-consciousness and reflexiveness. This is very closely related to Postmodernism (Sarup 1993).
Postmodernism (For more information see Comments Section)
“There is a sense in which if one sees modernism as the culture of modernity, postmodernism is the culture of postmodernity” (Sarup 1993).
“Modern, overloaded individuals, desperately trying to maintain rootedness and integrity…ultimately are pushed to the point where there is little reason not to believe that all value-orientations are equally well-founded. Therefore, increasingly, choice becomes meaningless. According to Baudrillard (1984: 38-9), we must now come to terms with the second revolution, “that of the Twentieth Century, of postmodernity, which is the immense process of the destruction of meaning equal to the earlier destruction of appearances. Whoever lives by meaning dies by meaning” (Ashley 1990).
Ryan Bishop, in a concise article in the Encyclopedia of Cultural Anthropology (1996), defines post-modernism as an eclectic movement, originating in aesthetics, architecture and philosophy. Postmodernism espouses a systematic skepticism of grounded theoretical perspectives. Applied to anthropology, this skepticism has shifted focus from the observation of a particular society to the observation of the (anthropological) observer.
Postmodernity concentrates on the tensions of difference and similarity erupting from processes of globalization: the the accelerating circulation of people, the increasingly dense and frequent cross-cultural interactions, and the unavoidable intersections of local and global knowledge.
“Postmodernists are suspicious of authoritative definitions and singular narratives of any trajectory of events.” (Bishop 1996: 993). Post-modern attacks on ethnography are based on the belief that there is no true objectivity. The authentic implementation of the scientific method is impossible.
According to Rosenau, postmodernists can be divided into two very broad camps, Skeptics and Affirmatives.
  • Skeptical Postmodernists– They are extremely critical of the modern subject. They consider the subject to be a “linguistic convention” (Rosenau 1992:43). They also reject any understanding of time because for them the modern understanding of time is oppressive in that it controls and measures individuals. They reject Theory because theories are abundant, and no theory is considered more correct that any other. They feel that “theory conceals, distorts, and obfuscates, it is alienated, disparated, dissonant, it means to exclude, order, and control rival powers” (Rosenau 1992: 81).
  • Affirmative Postmodernists– Affirmatives also reject Theory by denying claims of truth. They do not, however, feel that Theory needs to be abolished but merely transformed. Affirmatives are less rigid than Skeptics. They support movements organized around peace, environment, and feminism (Rosenau 1993: 42).
Here are some proposed differences between modern and postmodern thought.
 
Contrast of Modern and Postmodern Thinking
 
Modern
Postmodern
Reasoning
From foundation upwards
Multiple factors of multiple levels of reasoning. Web-oriented.
Science
Universal Optimism
Realism of Limitations
Part/Whole
Parts comprise the whole
The whole is more than the parts
God
Acts by violating “natural” laws” or by “immanence” in everything that is
Top-Down causation
Language
Referential
Meaning in social context through usage
Points of Reaction
“Modernity” takes its Latin origin from “modo,” which means “just now”. The Postmodern,, then literally means “after just now” Appignanesi and Garratt 1995). Points of reaction from within postmodernism are associated with other “posts”: postcolonialism and poststructuralism.
Postcolonialism
Postcolonialism has been defined as:
1. A description of institutional conditions in formerly colonial societies.
2. An abstract representation of the global situation after the colonial period.
3. A description of discourses informed by psychological and epistemological orientations.
Edward Said’s Culture and Imperialism (1993) represents discourse analysis and postcolonial theory as tools for rethinking forms of knowledge and the social identities of postcolonial systems. An important feature of postcolonialist thought is its assertion that modernism and modernity are part of the colonial project of domination.
Debates about Postcolonialism are unresolved, yet issues raised in Said’s Orientalism (1978), a critique of Western descriptions of Non-Euro-American Others, suggest that colonialism as a discourse is based on the ability of Westerners to examine other societies in order to produce knowledge and use it as a form of power deployed against the very subjects of inquiry. As should be readily apparent, the issues of postcolonialism are uncomfortably relevant to contemporary anthropological investigations.
Poststructuralism
In reaction to the abstraction of cultural data characteristic of model building, cultural relativists argue that model building hindered understanding of thought and action. From this claim arose poststructuralist concepts such as developed in the work of Pierre Bourdieu (1972). He asserts that structural models should not be replaced but enriched. Post structuralist like Bourdieu are concerned with reflexivity and the search for logical practice. By doing so, accounts of the participants’ behavior and meanings are not objectified by the observer. (For definition of reflexivity, see key concepts)
Leading Figures
Jean-Francois Lyotard “The Postmodern would be that which in the modern invokes the unpresentable in presentation itself, that which refuses the consolation of correct forms, refuses the consensus of taste permitting a common experience of nostalgia for the impossible, and inquires into new presentations–not to take pleasure in them, but to better produce the feeling that there is something unpresentable.” Lyotard attacks many of the modern age traditions, such as the “Grand” Narrative or what Lyotard termed the Meta(master) narrative (Lyotard 1984). In contrast to the ethnographies written by anthropologists in the first half of the 20th Century, Lyotard states that an all encompasing account of a culture cannot be accomplished.
Jean Baudrillard Baudrillard is a sociologist who began his career exploring the Marxist critique of capitalism (Sarup 1993: 161). During this phase of his work he argued that, “consumer objects constitute a system of signs that differentiate the population” (Sarup 1993: 162). Eventually, however, Baudrillard felt that Marxist tenets did not effectively evaluate commodities, so he turned to postmodernism. Rosenau labels Baudrillard as a skeptical postmodernist because ofstatements like, “everything has already happened….nothing new can occur, “ or “there is no real world” (Rosenau 1992: 64, 110). Baudrillard breaks down modernity and postmodernity in an effort to explain the world as a set of models. He identifies early modernity as the period between the Renaissance and the Industrial Revolution, modernity as the period at the start of the Industrial Revolution, and postmodernity as the period of mass media (cinema and photography). Baudrillard states that we live in a world of images but images that are only simulations. Baudrillard implies that many people fail to understand this concept that, “we have now moved into an epoch…where truth is entirely a product of consensus values, and where ‘science’ itself is just the name we attach to certain modes of explanation,” (Norris 1990: 169).
Jacques Derrida (1930 – ) Derrida is identified as a poststructuralist and a skeptical postmodernist. Much of his writing is concerned with the deconstruction of texts and probing the relationship of meaning between texts (Bishop 1996: 1270). He observes that “a text employs its own strategems against it, producing a force of dislocation that spreads itself through an entire system.” (Rosenau 1993: 120). Derrida directly attacks Western philosophy’s understanding of reason. He sees reason as dominated by “a metaphysics of presence.” Derrida agrees with structuralism’s insight, that meaning is not inherent in signs, but he proposes that it is incorrect to infer that anything reasoned can be used as a stable and timeless model (Appignanesi 1995: 77). “He tries to problematize the grounds of reason, truth, and knowledge…he questions the highest point by demanding reasoning for reasoning itself,” (Norris 1990: 199).
Michel Foucault (1926- 1984) Foucault was a French philosopher who attempted to show that what most people think of as the permanent truths of human nature and society actually change throughout the course of history. While challenging the influences of Marx and Freud, Foucault postulated that everyday practices enabled people to define their identities and systemize knowledge. Foucault’s study of power and its shifting patterns is one of the foundations of postmodernism. Foucault is considered a postmodern theorist precisely because his work upsets the conventional understanding of history as a chronology of inevitable facts. Alternatively, he depicts history as underlayers of suppressed and unconscious knowledge in and throughout history. These underlayers are the codes and assumptions of order, the structures of exclusion, that legitimate the epistemes by which societies achieve identities (Appignanesi 1995: 83, http://www.connect.net/ron).
Nancy Scheper-Hughes (1944-) She is a professor of Anthropology at the University of California, Berkeley. In her work “Primacy of the Ethical” Scheper-Hughes argues that, “If we cannot begin to think about social institutions and practices in moral or ethical terms, then anthropology strikes me as quite weak and useless.” (1995: 410). She advocates that ethnographies be used as tools for critical reflection and human liberation because she feels that “ethics” make culture possible. Since culture is preceded by ethics, therefore ethics cannot be culturally bound as argued by anthropologists in the past. These philosophies are evident in her other works such as, “Death Without Weeping.” The crux of her postmodern perspective is that, “Anthropologists, no less than any other professionals, should be held accountable for how we have used and how we have failed to use anthropology as a critical tool at crucial historical moments. It is the act of “witnessing” that lends our word its moral, at times almost theological, character.” (1995: 419)
Key Works
  • Foucault, Michel (1970) The Order of Things: An Archaeology of the Human Sciences. New York: Pantheon.
  • Lyotard, Jean-Francois (1984) The Postmodern Condition: A Report on Knowledge. Manchester: Manchester University Press.
  • Marcus, George E. and Michael M. J. Fischer (1986) Anthropology as Cultural Critique. An Experimental Moment in the Human Sciences. Chicago: University of Chicago Press.
  • Norris, Christopher (1979) Deconstruction: Theory and Practice. New York: Routledge.
  • Tyler, Stephen (1986) Post-Modern Ethnography: From Document of the Occult To Occult Document. In Writing Culture: The Poetics and Politics of Ethnography, ed. James Clifford and George E. Marcus. Berkeley: University of California Press.
  • Vattimo, Gianni (1988) The End of Modernity: Nihilism and Hermeneutics. In Post-Modern Critique. London: Polity.
Principal Concepts
Realism “…is the platonic doctrine that universals or abstractions have being independently of mind” (Gellner 1980: 60).
“Realism is a mode of writing that seeks to represent the reality of the whole world or form of life. Realist ethnographies are written to allude to a whole by means of parts or foci of analytical attention which can constantly evoke a social and cultural totality. (Marcus and Fischer 1986, p.23).
Self-Reflexivity Reflexivity can be defined as “The scientific observer’s objectification of structure as well as strategy was seen as placing the actors in a framework not of their own making but one produced by the observer, “ (Bishop 1996: 1270). Self-Reflexivity leads to a consciousness of the process of knowledge creation (Bishop 1996: 995). It emphasizes the point of theoretical and practical questioning changing the ethnographers’ view of themselves and their work. There is an increased awareness of the collection of data and the limitation of methodological systems. This idea underlies the postmodernist affinity for studying the culture of anthropology and ethnography.
Relativism Gellner writes about the relativistic-functionalist view of thought that goes back to the Enlightment: “The (unresolved) dilemma, which the thought of the Enlightenment faced, was between a relativistic-functionalist view of thought, and the absolutist claims of enlightened Reason. Viewing man as part of nature…requires (us) to see cognitive and evaluative activities as part of nature too, and hence varying from organism to organism and context to context. (Clifford & Marcus (eds), 1986, p.147). Anthropological theory of the 1960’s may be best understood as the heir of relativism. Contenporary interpretative anthropology is the essence of relativism as a mode of inquiry about communication in and between cultures (Marcus & Fischer, 1986, p.32).
Methodologies
One of the essential elements of Postmodernism is that it constitutes an attack against theory and methodology. In a sense proponents claim to relinquish all attempts to create new knowledge in a systematic fashion, but substitutes an “anti-rules” fashion of discourse(Rosenau p.117). Despite this claim, however, there are two methodologies characteristic of Postmodernism. These methodologies are interdependent in that Interpretation is inherent in Deconstruction. “Post-modern methodology is post-positivist or anti-positivist. As substitutes for the scientific method the affirmatives look to feelings and personal experience…..the skeptical post modernists most of the substitutes for method because they argue we can never really know anything (Rosenau 1993, p.117).
Deconstruction Deconstruction emphasizes negative critical capacity. Deconstruction involves demystifying a text to reveal internal arbitrary hierarchies and presuppositions. By examining the margins of a text, the effort of deconstruction examines what it represses, what it does not say, and its incongruities. It does not solely unmask error, but redefines the text by undoing and reversing polar opposites. Deconstruction does not resolve inconsistencies, but rather exposes hierarchies involved for the distillation of information .
Rosenau’s Guidelines for Deconstruction Analysis:
  • Find an exception to a generalization in a text and push it to the limit so that this generalization appears absurd. Use the exception to undermine the principle.
  • Interpret the arguments in a text being deconstructed in their most extreme form.
  • Avoid absolute statements and cultivate intellectual excitement by making statements that are both startling and sensational.
  • Deny the legitimacy of dichotomies because there are always a few exceptions.
  • Nothing is to be accepted, nothing is to be rejected. It is extremely difficult to criticize a deconstructive argument if no clear viewpoint is expressed.
  • Write so as to permit the greatest number of interpretations possible…..Obscurity may “protect from serious scrutiny” (Ellis 1989: 148). The idea is “to create a text without finality or completion, one with which the reader can never be finished” (Wellberg, 1985: 234).
  • Employ new and unusual terminology in order that “familiar positions may not seem too familiar and otherwise obvious scholarship may not seem so obviously relevant”(Ellis 1989: 142).
  • “Never consent to a change of terminology and always insist that the wording of the deconstructive argument is sacrosanct.” More familiar formulations undermine any sense that the deconstructive position is unique (Ellis 1989: 145). (Rosenau 1993, p.121)
Intuitive Interpretation “Postmodern interpretation is introspective and anti-objectivist which is a form of individualized understanding. It is more a vision than data observation. In anthropology interpretation gravitates toward narrative and centers on listening to and talking with the other, “(Rosenau 1993, p.119). For postmodernists there are an endless number of interpretations. Foucault argues that everything is interpretation (Dreyfus and Rabinow 1983: 106). “There is no final meaning for any particular sign, no notion of unitary sense of text, no interpretation can be regarded as superior to any other (Latour 1988: 182-3). Anti-positivists defend the notion that every interpretation is false. “Interpretative anthropology is a covering label for a diverse set of reflections upon the practice of ethnography and the concept of culture” (Marcus and Fisher 1986: 60)
Accomplishments
Demystification Perhaps the greatest accomplishments of postmodernism is the focus upon uncovering and criticizing the epistemological and ideological motivations in the social sciences.
Critical Examination of Ethnographic Explanation The unrelenting re-examination of the nature of ethnography inevitably leads to a questioning of ethnography itself as a mode of cultural analysis. Postmodernism adamantly insists that anthropologists must consider the role of their own culture in the explanation of the “other” cultures being studied. Postmodernist theory has led to a heightened sensitivity within anthropology to the collection of data.
Comments
Schematic Differences between
Modernism and Postmodernism
Modernism
Postmodernism
romanticism/symbolism
paraphysics/Dadaism
purpose
play
design
chance
hierarchy
anarchy
matery, logos
exhaustion, silence
art object, finished word
process, performance
distance
participation
creation, totalization
deconstruction
synthesis
antithesis
presence
absence
centering
dispersal
genre, boundary
text, intertext
semantics
rhetoric
paradigm
syntagm
hypotaxis
parataxis
metaphor
metonymy
selection
combination
depth
surface
interpretation
against interpretation
reading
misreading
signified
signifier
lisible (readerly)
scriptible
narrative
anti-narrative
grande histoire
petite histoire
master code
idiolect
symptom
desire
type
mutant
genital, phallic
polymorphous
paranoia
schizophrenia
origin, cause
difference-difference
God the Father
The Holy Ghost
Metaphysics
irony
determinacy
indeterminacy
transcendence
immanence
(SOURCE: Hassan “The Culture of Postmodernism” Theory, Culture, and Society, V 2 1985, 123-4.)

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