Clifford (1988) viewed the accepted ethnographic authority as being derived from the privileging of "participant observation" as evidence of the authenticity of the text; the author having gone there, observed the event, and which he objectively reported as fact on his return. Nichols writes: "mobility and travel no longer serve as a symbol for the expansion of one's moral framework, the discovery of cultural relativity, the heroics of salvage ethnography, the indulgences of secret desires in strange place?movement and travel no longer legitimate, ironically the subjects' right to disembodied speech, disembodied but master (italics in original text) narratives and mythologies in which the corporeal "I" who speaks dissolves itself in a disembodied, depersonalized, institutional speech of power and knowledge (Nichols 1994:7), in the postmodern context, he argues, "movement and travel become an experience of displacement and dislocation, of social and cultural estrangement, of retrieval, survival, and self-preservation (1994:7)...
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Nichols writes: "mobility and travel no longer serve as a symbol for the expansion of one's moral framework, the discovery of cultural relativity, the heroics of salvage ethnography, the indulgences of secret desires in strange place?movement and travel no longer legitimate, ironically the subjects' right to disembodied speech, disembodied but master (italics in original text) narratives and mythologies in which the corporeal "I" who speaks dissolves itself in a disembodied, depersonalized, institutional speech of power and knowledge (Nichols 1994:7), in the postmodern context, he argues, "movement and travel become an experience of displacement and dislocation, of social and cultural estrangement, of retrieval, survival, and self-preservation (1994:7)...
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