Abstract
This article discusses how ethnographic techniques work to conduct statistical analysis in anthropological research on the Indigenous community. At the same time, it explores how to use statistical techniques to expand anthropology and capacity and other qualitative approaches to research. It limits us in some ways to the questions we may ask in the digital age, between qualitative and quantitative research methods, between science and humanity, and between numbers and understanding. Yet, quantitative ethnography is a 'complement' to a research method that supports our growing data. It will help to understand how we can take our place in the rich world.
TopIntroduction
Statistics have been a powerful tool since colonial times (Tylor, 1889; Gluckman, 1961; Senft, 2007; Morgan, 1928; Herskovits, 1939; Kluckhohn, 1939), even in the Asian context (Hutchinson, 1909; Rizvi, Ed., 1970). At least, that is what we think when we look at the social sciences' birth, growth, and developmental stages. Furthermore, in the case of the Anthropology that surrounds it, statistics and its proper application are reasonably straightforward (Walter, Kukutai, Carroll, & Rodriguez-Lone bear, 2020; Walter and Andersen, 1992). In this matter, there should be no endeavor to disagree with anyone except the Anthropologist of the colonial mentality. Our experiences in the attached introduction lesson in this chapter are not happy. The added role of the overweight person is also something we do not want to read these days for a variety of reasons. Therefore, we did not hire any hair-raising intellectual because he was not given a definite role. Instead, in this chapter, we are talking about this short introduction, what it is, why it needs to be written, who will read it, etc. We understand that the name of the chapter is entirely unexpected.
Rather fluently, we have tried to highlight the beauty of quantitative ethnography, which may be relevant to Data science if we take numbers as an important factor in social research. In the title of the chapter, when we look carefully, there is an implication of the two words not easily pronounced in one breath — a little clumsy. This chapter is about how social scientists can use ethnographic techniques to analyze data statistically. At the same time, it explores anthropology and how to use statistical techniques to expand capabilities and other qualitative approaches to research. It is between qualitative and quantitative research methods, science, and humanity in the digital age. In terms of numbers and understanding, the questions we can ask sometimes limit us. Nevertheless, quantitative ethnography is a 'complement' to a research approach that will help us understand how to position ourselves in a growing data-rich world.
Changes in Western norms in the 1960s and 1970s impacted census data collection. Because demographic statistics significantly influence governance and social services, these numbers have become a critical lens through which indigenous peoples learn about their country and how the Government utilizes them. Statistics describe our demographics, geographic distribution, employment situation, health, and educational attainment. Nations use statistics to show indigenous life's “who, what, where, and how (Chowdhury et al., 2021; Roy et al.,2022).” This data represents a fundamental, deliberate representation of reality. As a result, they create and execute indigenous social programs. Because indigenous peoples are over-represented in the homeless population, it impacts government policies and efforts—other Indigenous organizations back Canada's Indigenous Employment and Training Program (IET). Postsecondary education increasingly utilizes Indigenous student enumeration data. American data are vital in evaluating Native American housing and social service needs. The numbers frame aboriginal understandings. We know who we are as we participate in their categories. We will not go. Let us look at the Bangladeshi context statistically; we can say the Indigenous people are decreasing Table 1.
Key Terms in this Chapter
Ubuntu: Although the widely accepted definition of Ubuntu is I am because we are , a variety of meanings are visible (Gade, 2012 AU103: The in-text citation "Gade, 2012" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ; Ewuoso & Hall, 2019 AU104: The in-text citation "Ewuoso & Hall, 2019" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ; Ewuoso, 2020 AU105: The in-text citation "Ewuoso, 2020" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ; Tagwirei, 2020 AU106: The in-text citation "Tagwirei, 2020" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ; Sibanda, 2019 AU107: The in-text citation "Sibanda, 2019" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ) in the western text. Therefore, Desmond Tutu said that Ubuntu is very difficult to render into a Western language (Tutu, 1998 AU108: The in-text citation "Tutu, 1998" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ). Since 1928, Albert Vitor Murray, Nelson Mandela, and Desmond Tutu have prolifically adopted this term, as we indicated, in every possible sphere of African Land, in state policy, foreign diplomacy, and even in school. Let us take some definitions of Ubuntu; Richard Bolden (Bolden, 2014 AU109: The in-text citation "Bolden, 2014" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. , p. 4) says, The concept of Ubuntu is an alternative to individualistic and utilitarian philosophies that tend to dominate in the West. It is a Zulu/Xhosa word, with parallels in many other African languages. It is most directly translated into English as ‘humanness’. Its sense, however, is perhaps best conveyed by the Nguni expression ‘umuntungumuntungabantu,' which means a person is a person through other people. Arch Bishop Desmond Tutu in No Future without Forgiveness said, Ubuntu is our humanity is caught up in that of all others; we are human because we belong, we are made for community, togetherness, family, to exist in a delicate network of interdependence....no one can be human alone” (Tutu 1999 AU110: The in-text citation "Tutu 1999" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ,p.145).
Indigenous/Ethnic Liquidation: Every year, people flee to India in the two villages where we (first and second writers) work or live. Sometimes they are forced to sell their land. Sometimes the Government continues to occupy it under the “reserve forest scheme.” Before 1975, for example, there were most of the Rakhain in the village, where now they were minority people; the rest are Bengalis. Where once upon the Indigenous people were the majority in number, now they are in the minority and deprived of all types of state privileges due to ethnic/ Indigenous liquidation, which is a process of becoming less important by numbering. Let us give the example of the bay, Bangladesh; the settlers are still at the center of colonialism, flowing much like the Falgu River. So, 'critical approach is the important.'
Disciple of Discipline: Disciple of Discipline, why do we throw our obfuscated knowledge to a local classroom or a global reader? Why am I going to trample on your academic freedom through epistemic violence in the name of academic responsibility? Before adopting and delivering a concept in class or engaging in a conversation with someone, I should, at the very least, understand its origins and journey. I can see my path for myself and my audience with complete comprehension. According to our experience (Jahid, Sanjay, and Primal), teachers can present themselves as experts in front of students. We are aware that reading this book may embarrass you with the research methodology you have read, but we also know that it will provide some food for thought. We will go over this in detail in chapters two and four. On the other hand, being a Disciple of Discipline is a rooted concern in anti-colonial research, especially when we sit in Indigenous mountains. As previously stated, we believe in philosophical diffusions, and we do not want Malinowski's ideology to be used to serve colonial administration or linear development.
Indigenous Gnoseology: Indigenous Gnoseology is a philosophical amalgamation of west-east, ancient-modern, conceptuality, and practicality. As previously stated, we require a stand for and by the people. IG is a new theory that covers the Quali-Quanti dynamics in a descent nascent manner. We believe that after providing a brief overview of IG, we will examine the four philosophical foundations of this concept. Gnoseology, according to the Cambridge Dictionary, is ” a system of ways of doing, teaching, or studying something” (Cambridge Dictionary). According to the Oxford Dictionary, a methodology is “a set of methods and principles used to carry out a specific task” (Wehmeir, 2007 AU95: The in-text citation "Wehmeir, 2007" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. , 963). In practice, Indigenous Gnoseology (hereafter IG). IG, which we generate in accordance with the original spirit of knowledge and philosophy of Aristotle's Nicomachean Ethics (Marcelo, 2020 AU96: The in-text citation "Marcelo, 2020" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ; Zuppolini, 2021 AU97: The in-text citation "Zuppolini, 2021" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ), Saadia Gaon's theory of knowledge (Efros 1942 AU98: The in-text citation "Efros 1942" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ), and Buddhist Moral Ethics (Lamirin et al., 2021 AU99: The in-text citation "Lamirin et al., 2021" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ; Payne, 2020 AU100: The in-text citation "Payne, 2020" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ; Sinnett, 1884 AU101: The in-text citation "Sinnett, 1884" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ) that resembles the Rakhain Indigenous Standpoint (Marcelo, 2020 AU102: The in-text citation "Marcelo, 2020" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. ; Zuppolini, 20? (Nakata, Foley, Wilson, Smith). As previously stated, our motivation for developing IG stemmed from four philosophical roots.