The phrase "ethnographic record" is a correct and usable phrase in written English.
You can use it when referring to a detailed record of a particular culture or ethnic group, often including information about language, traditions, and history. For example, the ethnographic record of the Miskito people in Nicaragua provided us with invaluable insights into their customs and beliefs.
There are two distinct forager-farmer adaptive regimes evidenced in the ethnographic record: an ancillary and surplus cultivation regime.
Much can be explained by bringing together, as Boyer does, the evidence of the ethnographic record and the findings of recent psychology.
Identifying arboriculture and agroforestry in Polynesian Societies has usually relied heavily upon the ethnographic record in the absence of direct archaeological evidence.
In this way, it joins a vigorous twentieth-century ethnographic record to the little Sri Lankan community, which is otherwise regrettably without a significant visual dimension.
He says in an essay in online US magazine Truthout that Nelson's "claim that it's the 'irreplaceable ethnographic record of a fast disappearing world' is wrong – from pretty much every angle".
While politicians argue over how to unwind our liabilities, Graeber uses his reading of the historical and ethnographic record to imagine a world where such liabilities might be forgiven altogether.
Sevruguin served many audiences and gave each what it desired, whether uninflected ethnographic records, dignified portraits or staged scenes of "Oriental" debauchery.
Graduate courses have included: Music in Africa; The Recording Studio in Sonic and Cultural Perspective; Topics in Jazz Studies; Recalibrating the Ethnographic Radar (A History of Ethnographic Recording) and Proseminar in Ethnomusicology.
In the 1920s and '30s, anthropologists experimented with a type of ethnographic recording in certain tribes, which served two purposes: it explained cultural activities and attitudes of a culture, and it supplied the anthropologists and folklorists with a new vocabulary not found in the transcribed folktales.
He thinks that the skulls were likely those of enemies rather than friends or relatives, because in "nine out of 10" societies known from historical or ethnographic records, skulls were removed as trophies for the purpose of humiliating an enemy.
The ethnographic records suggested to archaeoastronomers that this day may have been important to the ancient Mayans.
