What major contribution did 

Malinowski make to the formalization of anthropology as

a discipline and why was his commitment to participant observation important in this
contribution?
Do you believe that culture can be studied at a cafeteria? Have you ever gone to a cafeteria,
sat with a laptop or book, and listened to the discussions going on around you? In a way, if
you just said yes, you were acting as an anthropologist. Anthropologists prefer to blend in
with their environment. Observing and participating with individuals as they go about their
daily lives. This is because of the functionalist approach, which emphasizes how different
elements of society interact to promote the functioning of the whole. It has made significant
contributions to anthropology by considering social institutions as active integrated parts of
the social system which function to maintain social order and solidarity. It has significantly
contributed to anthropology by viewing social institutions as active, interconnected aspects of
the social system that serve to sustain social order and unity. The works of sociologists Emile
Durkheim and Herbert Spencer provide the roots of functionalism (Brown 1952:14).
Bronislaw Malinowski and A.R. Radcliffe Brown mainly propagated this concept of
functionalism. Drawing out from the work of Malinowski he wrote as a reaction to the view
of primitive humans, citing the Kula as a counterexample, this essay will discuss his major
contribution that led to the formalization of anthropology as a discipline; and finally, why
was his commitment to participant observation important in this contribution.
Known as the father of fieldwork in anthropology, Malinowski advocated for a fundamental
shift in British Anthropology, moving the study of social institutions from the past to the
present. He has stressed the importance of long-term, rigorous fieldwork, an in-depth
understanding of a certain society, and participant observation (Malinowski 1922). His main
attributes contributed to the current state of Ethnography showing some methodological
advancement; pushing research beyond its prior limitations in depth, width, or both; and
ultimately, attempting to convey its results in a precise but not dry manner (Malinowski
1922). Someone might question themselves what is this ethnographer's magic, that enables
him to recreate the real spirit of natives, the true image of tribal life. According to
Malinowski (1922:5), success can only be attained by the diligent and methodical application
of a variety of common-sense norms and well-known scientific principles, rather than the
discovery of any miraculous shortcut that leads to the desired outcomes without effort or
problem. The method principles can be divided into three categories: To begin with, the
scholar must have genuine scientific goals and be familiar with the objectives and standards
of modern ethnography. Secondly, he should put himself in favourable working
circumstances, that is, he should live without other white men, directly among the natives.
Lastly, he must employ a variety of unique tactics for gathering, altering, and repairing
evidence. Also, the use of tables of kinship terminology, plans, lineages, maps, and diagrams
play a role in anthropology (Malinowski 1922:8). They show the presence of a large and
comprehensive organization, demonstrating the structure of the clan and family; and he paints
a picture of natives subjugated to a rigid code of behaviour and good manners. Thus
Malinowski (1922:8-9) explains that the initial and most fundamental objective of
ethnographic fieldwork is to provide a straightforward and definite description of the social
constitution, as well as to extricate the rules and regularities of all cultural occurrences from
irrelevances. Likewise, in order to trace the history of a valuable object and measure the
nature of its circulation, the idea of wholeness and accuracy would lead to the construction of
tables of transactions (Malinowski 1922:11). Malinowski emphasizes that the purpose of
ethnographic fieldwork must be pursued through 3 channels (Malinowski 1922:18-19).
Firstly, the tribe's organization and the histology of its culture must be sketched out in detail.
Secondly, the imponderables of real life and the sort of behaviour must be filed within the
 frame. Lastly, as Corpus inscriptionum, a compilation of ethnographic statements, common
utterances, distinctive tales, folkloric artifacts, and magical formulae must be presented.
These three ways, as well as all of the methodologies stated above, lead to the ultimate aim,
something an ethnographer should never forget.
The pioneering approach of participant observation developed by Polish anthropologist
Bronislaw Malinowski radically altered the connection between ethnographers and the
individuals under study. His dedication to this strategy was critical to his work. By participant
observation, he studied the significance of social ties and social behaviour in their specific
cultural contexts (Malinowski 1922). Thus, his detailed descriptions of Trobriand's social life
and thoughts rank amongst the most well-known ethnographies in the world. His work,
Argonauts of the Western Pacific, published in 1922, is one of the most highly cited
anthropological books. He believed it was critical to analyse the obvious contrasts between
what individuals claim natives do and what they actually do. His ethnographic work
essentially consisted of isolating himself from other white men and being as near to the
natives as possible, which could only be accomplished by camping directly in their
communities (Malinowski 1922:5). For example, Malinowski, during his study of the
Trobriand social life, he had the everyday lives of the indigenous continuously before his
eyes, the dramatic events, quarrels, village brawls, deaths, public and ceremonial events
could not escape his observation. He could view the personal elements of family life, such as
toilets, cooking, and eating meals; he could also see the arrangements for the day's labour,
such as people beginning their errands or groups of women and men working on
manufacturing tasks ( Malinowski 199:6). This methodology has provided us with a clear
image of social structures that are often shockingly complex and large; they have presented
us with the perspective of the native as he is, in his religious and magical traditions and
behaviours (Malinowski 1922). It has allowed us to go far deeper into his thinking than we
have ever done before. Malinowski employed increasingly innovative ethnographic
approaches, and his fieldwork brought him away from the veranda to study many
civilizations. Active participant observation is a component of off-the-veranda anthropology,
which entails visiting a location, residing among the population, and observing their everyday
behaviours. Fieldwork evolved into the most significant technique anthropologists utilized to
comprehend culture's "complex totality." Nowadays, participant observation is essential in
anthropological research. Malinowski accomplished more than simply studying humans from
a distance; he connected with them and took part in their everyday routines. Moreover, unlike
medieval anthropologists who relied on interpreters. He mastered the Kiriwinian language,
which allowed him to immerse himself in the culture, and he wrote completely in it
(Malinowski 1922:18). Other anthropologists, according to Malinowski, should "understand
the native's point of view, his relationships to life, in order to actualize the image of his
universe." He meticulously recorded all of his observations and opinions. Malinowski's
tactics are now commonplace in ethnographic research.
From the above discussion, it can be seen that Malinowski made a major contribution to the
formalization of anthropology as a discipline through different approaches under the concept
of Functionalism and provided reasons why was his commitment to participant observation
important in this contribution.
Reference List
Malinowski, Bronislaw. 1922. ‘Introduction’ in Argonauts of the Western Pacific. London:
Routledge, pp.1-25.
Radcliffe-Brown, A.R (1952). Structure and Function In Primitive Society: Essays and
Addresses. Introduction. Illinois: The Free Press.