I couldn't go to Japan and live in their homes and watch the strains and worries of every day life, witness firsthand which were critical and which were most certainly not. I couldn't watch them in the confounded business of touching base at a choice. I couldn't see their kids being raised (Benedict, 1989, 5-6).
Nonetheless, she notes that there were other anthropological methods that she could utilize. The opportunity to meeting Japanese individuals in the United States bolstered the anthropologist's yearning to have up close and personal contact with the general population being considered. Works by Japanese creators and specialists were likewise analyzed, however Benedict knows about the confinements that may be encapsulated in such endeavors:
Obviously they didn't present the entire picture. No individuals does. A Japanese who expounds on Japan ignores truly urgent thing which are as recognizable to him and as imperceptible as the air he relaxes. So do Americans when they expound on America (Benedict, 1989, 7).
Benedict likewise watched motion pictures composed and created in Japan, including a wide range of motion pictures - purposeful publicity movies, authentic films, and motion pictures of contemporary life i Tokyo and in the ranch towns. Her strategy appears to be thorough given what she couldn't do, which was to go to Japan, and she even watched movies with Japanese who had seen a portion of the films in Japan and who may have an alternate perspective of the characters than okay.
The approach taken by Benedict was well known in the 1950s as untouchables would take a gander at a general public and study the national character of a people. Of need, she is kept at a more prominent separation from Japanese society than would have been basic and, after its all said and done, however since she expresses this transparently in advance, her book serves the peruser who remembers it. Her book incorporates a decent arrangement of the chronicled advancement of different social foundations and thoughts, and obviously she felt on firmer ground with the recorded points of reference, components which were very much archived. Benedict looks for examples in japanese conduct and after that tries to observe the significance of the examples, their starting point, and their improvement after some time. Such examples are found in practices which are rehashed and which Benedict sees as recognizing character, goodness, connections, a feeling of genuineness, an awareness of other's expectations, and the feeling of group.