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I began this essay by advancing three claims with respect to conducting ethnographic research: the analyst should be disposed to engage Other in a genuinely dialogic fashion so as to produce shared understanding; provision should be made for the analyst to disengage from the dialogue for purposes of self-reflection; and there should be some justificatory grounds for ideology critique. At the same time, I noted the problematic status of these claims on conceptual and methodological grounds and pointed to a need for taking account of the analyst as a subject whose being in the world impinges upon the analysis at each stage of research. This awareness, it seems to me, calls for an ethnography which is phenomenologically instigated. This is to say that the ethnographer needs to be no less sensitive to his or her own subjectivity than to the meanings of Other.In order to get clearer as to what might be involved in making the above claims, I discussed critically Gadamer's phenomenological hermeneutics. Although Gadamer is to be commended for his philosophical inquiry into the bases of self-understanding, we saw that his phenomenological hermeneutics suffered a number of limitations, all of which being linked to his inability to adequately free the subject from the limits of self-understanding. Thus, Gadamer's subject-as-analyst is restricted as a participant in dialogue with Other; engages in self-reflection without a firm footing; and is unable thus to mount a justifiable critique either of Other or the subject's own tradition/culture.This critique of Gadamer suggests that once the phenomenological turn is taken, it then requires an additional turn which joins the subject with Other in shared understanding. In this regard I suggested the possible directions that some conceptual emendations of Gadamer's thesis might take us, and gave special reference to the ways in which such emendations might be implemented in ethnographic work. Both my critique and emendation were meant to underscore the need for a joining of subject and Other not merely as this might represent an occasion for understanding Other, nor merely for the understanding of self, but for a shared understanding that opens up a newly formed terrain upon which self-reflection and ideology critique may find suitable and just intersubjective grounding.

DOI: 10.1007/BF01322766

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