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The aim of this paper is to analyze how professionals of palliative care -a branch of medicine specialized in the care of dying patients- define, plan and disclose the "terminal" status of patients with advanced cancer diseases. The article is based on ethnographic observations and interviews with professionals in a palliative care service in the Buenos Aires city. The paper analyzes the tasks of definition and projection of the dying process and the way professionals disclose information about the dying prognosis. The analysis of these practices shows how the "end of life" is constructed in two ways: as a stage of psychological preparation for patients and families (and therefore an object of professional intervention), and as gradual process culminating in death. [ABSTRACT FROM AUTHOR]

This paper examines some of the relationships between the ethnographic experience and knowledge that has been deployed on the ethnicity of the Great Chaco region in the first decade of the XXIst century in the argentinian anthropology. Considering that it is through "the lived experience" in the field that knowledge is produced, there are two conditions as interpretive focus: the condition of displacement, otherness and space condition. It is argued that each of these conditions suggest to the recent ethnography of Gran Chaco, as field of experiences and practices that are temporarily, politically and historically located in relation to configurations, anthropological trajectories and subjectivities, whose heterogeneity is intertwined with the particularity of each lived experience in "the ethnographic field". The Cartesian dual dimension of the field work is questionned and the article shows how the epistemological dispute, by the Chaco ethnic alterity, is ascribed to specific forms of knowledge of the national anthropological academy. [ABSTRACT FROM AUTHOR]

This paper aims to discuss the idea that certain phenomena, which relate to the notion of culture in anthropology, are paramount in understanding some of the causes of international emigration. In order to achieve this I will use three concepts: identity, local structures of desire and imaginary geographies. With these I intend to complement comprehensively other research approaches on migration based on the study of economic or macro-sociological causes. The fourth contribution I wish to outline regards the role of ethnography in its three types - experiential, thick description and multi-sided - as a suitable means for studying international migration. This reflection is based on the results of nearly five years of research on international migration in the city of Pereira -and its metropolitan area-, known in Colombia for its high rates of emigration. [ABSTRACT FROM AUTHOR]

This paper shuffles together several reflections which were wrung out of a specific ethnographic approach, staged on a street at the Manizales' historical center (Colombia). Through it, the ethnographer's experience on the field is shown as a journey of "walking" on the street, so that it provides the grounds to impinge upon current problematic notions in anthropology, such as reflexivity, the social significance of massive flow spaces and methodological questions, and the practices such ethnographic situations demand. [ABSTRACT FROM AUTHOR]

The analysis of rituals as a way of political positioning has been a very difficult task, essentially because the category of ritual itself has darkened important issues concerning the rituals' functions. Using the category of ritual digression, the present paper assesses how a specific healing ritual performed by Embera people becomes a tool to generate political commitment. The study considers the ritual as a discursive and performative work, which produces political identities in a context where conflict prevails. The present work is based in ethnographic fieldwork carried out from 2000 to 2004, in sporadic seasons in an Indian reserve called La Albania, Risaralda and San José de Caldas, Caldas, Colombia. [ABSTRACT FROM AUTHOR]

Lies, accounts and performance aimed at deceiving the audience, always haunt the researcher's mind. Whether one chooses quantitative or qualitative (even ethnographic) means, researchers come up with methodological devices (triangulation, re-interviewing, being there, rapport) as ways to eliminate distortion from researchers and respondents, and to get true statements and categories from our social subjects. In this paper I take advantage of an "identity lie" (or a fake identity) which came up while I was working with Malvinas war veterans in Buenos Aires (1992). By comparing veterans' identities to my own identity as an anthropologist in the field, I show that lies are part of metacommunicative competences by which both vets and I learn to talk and act about "Malvinas". By means of this reflexive twist, deceptive informants appear to challenge our methodological assumptions, not just because they alter the reliability of our accounts, but rather because they illuminate the very core of our identities at work. [ABSTRACT FROM AUTHOR]