Groza Cristian Alexandru An II, Semestru II Facultatea de Istorie

1. I look forward to receiving a prompt reply to my enquiry. 2. Im always forgetting peoples birthdays. Its so annoying. 3. Caesars troops failed to defeat the indigenous tribes 4. At the time of our arrival the city was going through a period of rapid expansion. 5. I left university before Id taken the final exams. 6. The eager fans had been waiting in line for over six hours 7. My family has lived in this country for over twenty years. 8. Ive called you five times this morning 9. Look at those black clouds. It's going to rain. 10. I wont believe a word you say again.

Subjective vs. Objective When we think about a culture that has borders, real or imagined, we cant create categories with a clear mind. The main problem in understanding the truth behind the rituals or behind the human image that finds a way to manifest itself in cultural acts, is the continuous reference of the anthropologist to his mother culture. We live in a system of ideas that are in a continuous state of subjective interrelation. This is the aspect that creates dissensions in the scientific world: how can we conceive an objective point of view while we make an anthropological analysis over a modern or traditional type of community? Philosophy has been trying to find a solution to the problem of truth and his value. One of the solutions is called the theory of the painting, which claims that any painting can represent only the real materials, so by consequence any ideal concept cant be represented, so therefore it doesnt exist. How can we transform this philosophical

perspective over truth in a scientific perspective? Fredrik Barth sets out an innovative approach in social anthropology by claiming that the borderline between ethnic groups and territorial aspects is just a political and nationalist transformation of identities. Therefore it doesnt exist such a barrier between the anthropologist and the community which is being studied. Although Barth transforms the ethnic in an ideal concept whose existence is probable, we cant stop thinking about our links with the country from which we came from. The way of life, the state of mind, the education, and the language in which we think are the consequence of local enlightenment. I feel that I must take issue with his thesis, because the main cultural of our spiritual build is forged in terms of maintaining our identity during the interaction with other communities. The main argument is the ability of the human being in finding ways of identification while communicating. For instance if two people from the same town speak, they will know each other by the fact that they come from different districts. If in the same country another two people speak, they will present themselves by mentioning the name of their city. Isnt this already a cultural typology ? . But, if we think globally we can see a more constructive part in this identification. When you claim that you are from a country or another you also recognize yourself as representing a scale of personal and national values. Therefore while having this perspective over the scientific world and the philosophical value of truth, we may think at a comparison. This is complex study to make, because it involves ontological aspects of both sciences. How I already affirmed the main problem that I want to discuss is the real value of an anthropological study, and how well does it cover the image of the community or represents the subjective view of the anthropologist. In this case neither of this perspectives will not make a breakthrough, just because the anthropology is a interdisciplinary science whose purpose is to create an internal set of scientific regulations. In conclusion the importance and value of anthropology does not consist in philosophy or denying the reality of ethnic facts, therefore the objectivity lies in internal rules. It is well known that any act of interpretation is influenced by our state of mind, but it must be synchronized with the internal methodology.