[E]very imagined authenticity presupposes, and is produced by a present circumstance of felt inauthenticity. But Williams's treatment suggests that such projections need not be consistently located in the past; or, what amounts to the same thing, that the 'genuine' elements of cultural life need not be repetitiously encoded as fragile, threatened or transient. This sense of pervasive social fragmentation, of a constant disruption of 'natural' relations, is characteristic of a subjectivity Williams loosely connects with city life and with romanticism. The self, cut loose from viable collective ties, is an identity in search of wholeness, having internalized loss and embarked on an endless search for authenticity. Wholeness by definition becomes a thing of the past (rural, primitive, childlike) accessible only as a fiction, grasped from a stance of incomplete involvement...And this is approximately the temporal distance that many conventional ethnographies assume when they describe a passing reality, 'traditional' life, in the present tense.
Clifford, James. “On Ethnographic Allegory.” Writing Culture: The Poetics and Politics of Ethnography. Clifford, James and George E. Marcus, eds. (1986) p. 114.