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4 USES OF SECONDARY
SOURCES
John Tiedemann, University Writing Center
4 ways to use a secondary
source
   To support our argument.
4 ways to use a secondary
source
   To support our argument.
   To contextualize our argument.
4 ways to use a secondary
source
   To support our argument.
   To contextualize our argument.
   As an object of criticism.
4 ways to use a secondary
source
   To support our argument.
   To contextualize our argument.
   As an object of criticism.
   As an object of analysis.
as support
as context
as object of criticism
While Urbano (1979b) has shown that a concept of non-order
was an integral component of Andean social organization, this
notion should be understood as an element in the the dynamic
logic of Andean models of society and the universe as a whole.
As a concept, it is very different from the Christian construct of
the devil developed in the late Middle Ages. (173)

...

Several interpreters of Andean religion have asserted that some
form of “witchcraft” did exist in the Andes prior to Spanish
colonization (Rowe 1957:297–98). I suggest, however, that the
evidential basis on which these assertions were made should be
reevaluated. (174)
as object of analysis
an important difference
   You’re more likely to summarize, rather than
    quote, your sources when using them to
    support or contextualize your argument, since
    you aren’t thereby adding anything new to
    your argument.

   You’re more likely to quote, rather than
    summarize, your sources when using them as
    objects of criticism or, especially, analysis,
    since in these cases you’re using them to
    generate new arguments of your own.
Try to use this passage in any one of the 4 ways we’ve
discussed:


The Spanish decreed that witchcraft and idolatry
were indistinguishable; thus, witchcraft,
maintenance of ancient traditions, and conscious
political resistance became increasingly
intertwined for colonial Indians. “Witches,”
manipulating structures, and ideologies
introduced by the Spanish formed crucial links in
an underground politico-religious movement that
was emerging in response to colonialism.

Irene Silverblatt, Moon, Sun, and Witches, (195)

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4 uses of secondary sources

  • 1. 4 USES OF SECONDARY SOURCES John Tiedemann, University Writing Center
  • 2. 4 ways to use a secondary source  To support our argument.
  • 3. 4 ways to use a secondary source  To support our argument.  To contextualize our argument.
  • 4. 4 ways to use a secondary source  To support our argument.  To contextualize our argument.  As an object of criticism.
  • 5. 4 ways to use a secondary source  To support our argument.  To contextualize our argument.  As an object of criticism.  As an object of analysis.
  • 8. as object of criticism While Urbano (1979b) has shown that a concept of non-order was an integral component of Andean social organization, this notion should be understood as an element in the the dynamic logic of Andean models of society and the universe as a whole. As a concept, it is very different from the Christian construct of the devil developed in the late Middle Ages. (173) ... Several interpreters of Andean religion have asserted that some form of “witchcraft” did exist in the Andes prior to Spanish colonization (Rowe 1957:297–98). I suggest, however, that the evidential basis on which these assertions were made should be reevaluated. (174)
  • 9. as object of analysis
  • 10. an important difference  You’re more likely to summarize, rather than quote, your sources when using them to support or contextualize your argument, since you aren’t thereby adding anything new to your argument.  You’re more likely to quote, rather than summarize, your sources when using them as objects of criticism or, especially, analysis, since in these cases you’re using them to generate new arguments of your own.
  • 11. Try to use this passage in any one of the 4 ways we’ve discussed: The Spanish decreed that witchcraft and idolatry were indistinguishable; thus, witchcraft, maintenance of ancient traditions, and conscious political resistance became increasingly intertwined for colonial Indians. “Witches,” manipulating structures, and ideologies introduced by the Spanish formed crucial links in an underground politico-religious movement that was emerging in response to colonialism. Irene Silverblatt, Moon, Sun, and Witches, (195)