As sources of information, as links to other informants, as agents of legitimation, as friends, and as anchors of human bonding in what, to some anthropologists, may feel like strange and alien places, key informants have enabled ethnographic work. The constructs of self of the ethnographers and their key informants intersect in multiple ways, affecting ethnographic methods, theories, and epistemologies. As feminist scholars 1 challenge the universalism of the individualist construct of self and theorize the historically/culturally specific constructs of self, the relationships between ethnographers and key informants must be rethought.