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Dancing Lessons from God
Accordingly, Wolcott’s definition of ethnography differs from those
of the other two books presented above. Rather than emerging from
pinning down the facts about people, “ethnographic accounts arise
not from the facts accumulated during fieldwork but from ruminat-
ing about the meanings to be derived from the experience” (Wolcott
1999 , 12 ). This understanding of ethnography echoes Geertz’s belief
that the analysis of culture is “not an experimental science in search of
law but an interpretive one in search of meaning” (Geertz 1973 , 5 ).
Wolcott recognizes that “we are accustomed to hearing about re-
search framed in terms of purposes, goals, objectives, theories, issues
to be investigated, or problems to be addressed” ( 1999 , 19 ). He also
explains, however, that while ethnographic research may often be
thought of that way, “it is not necessarily practiced that way” ( 1999 ,
19 , his emphasis). For good measure, Wolcott adds: “Any advice one
might receive is almost certain to be accompanied by the well-worn
caveat for all aspects of fieldwork: ‘It depends.’ Be prepared as well
for the too frequently heard reply, ‘Who knows?’” ( 1999 , 5 , his em-
phasis). Wolcott also notes, without apology, that he brings into his
work his own experiences in the field. As a graduate student, I sought
firmer grounds on which to conduct research or build a career. Years
of research led me to welcome such statements as openly realistic.
Three Stories from the Field or “Not According to Plan”
My ethnographic field of research is Japan, about which I have spe-
cialized over many years. Each story shared in this paper occurred in
the context of a detailed and well-specified research plan. In all three
cases, however, something happened that led me to unexpected places,
in one case geographical places, and in all cases, places of inquiry or
reflection where I had not foreseen going. These stories demonstrate
that the pursuit of emerging issues not specifically “on topic” with
one’s research plan leads to crucial insights and information that en-
riches rather than diminishes one’s research projects and overall un-
derstanding of human beings, cultures, and the ongoing process of
social life. These stories further illustrate that to insist that anthro-
pology is or must be a science is to miss the realization that it is actu-
