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Researchers frequently experience sexualized interactions, sexual objectification, and harassment as they conduct fieldwork. These experiences are often left out of ethnographers' "tales from the field" and remain unaddressed within qualitative literature. Harassed argues that the androcentric, racist, and colonialist epistemological foundations of ethnographic methodology contribute to the silence surrounding sexual harassment and other forms of violence. Rebecca Hanson and Patricia Richards challenge readers to recognize how these attitudes put researchers at risk, further the solitude experienced by researchers, lead others to question the validity of their work, and, in turn, negatively impact the construction of ethnographic knowledge. To improve methodological training, data collection, and knowledge produced by all researchers, Harassed advocates for an embodied approach to ethnography that reflexively engages with the ways in which researchers' bodies shape the knowledge they produce. By challenging these assumptions, the authors offer an opportunity for researchers, advisors, and educators to consider the multiple ways in which good ethnographic research can be conducted. Beyond challenging current methodological training and mentorship, Harassed opens discussions about sexual harassment and violence in the social sciences in general.

Sexual harassment of women. --- Ethnologists --- Social conditions. --- advisors. --- androcentric. --- colonialist. --- data collection. --- educators. --- ethnographers. --- ethnographic methodology. --- fieldwork. --- improve methodological training. --- mentorship. --- qualitative literature. --- question validity of work. --- racist. --- researchers at risk. --- researchers. --- sexual harassment. --- sexual objectification. --- sexualized interactions. --- social sciences. --- solitude. --- tales from the field. --- violence. --- workplace harassment.

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In this important and original study, the myth of the Noble Savage is an altogether different myth from the one defended or debunked by others over the years. That the concept of the Noble Savage was first invented by Rousseau in the mid-eighteenth century in order to glorify the "natural" life is easily refuted. The myth that persists is that there was ever, at any time, widespread belief in the nobility of savages. The fact is, as Ter Ellingson shows, the humanist eighteenth century actually avoided the term because of its association with the feudalist-colonialist mentality that had spawned it 150 years earlier. The Noble Savage reappeared in the mid-nineteenth century, however, when the "myth" was deliberately used to fuel anthropology's oldest and most successful hoax. Ellingson's narrative follows the career of anthropologist John Crawfurd, whose political ambition and racist agenda were well served by his construction of what was manifestly a myth of savage nobility. Generations of anthropologists have accepted the existence of the myth as fact, and Ellingson makes clear the extent to which the misdirection implicit in this circumstance can enter into struggles over human rights and racial equality. His examination of the myth's influence in the late twentieth century, ranging from the World Wide Web to anthropological debates and political confrontations, rounds out this fascinating study.

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