Main Points Symbolic and Interpretive Anthropology is the study of symbols in their social and cultural context, which was brought about in the s and progressed through the s.
May 29, at My earlier comment got cut short because I had to leave suddenly, but I had wanted to point out something else. For Geertz, culture is mainly psychological and personal. The idea of culture as a set of symbols that we share back and forth seems almost custom-designed to avoid the kinds of political economic analysis Rola and myself would like to see.
The only place power comes into play in this formulation is in who has access to particular symbols. May 29, at 7: To come round full circle, it may be worth remembering the material and political conditions of fieldwork in the s, 60s and 70s. The native is not the only one affected by this context.
Think Cold War, Vietnam War, anti-colonial struggles, rampant and sometimes justified suspicion that anthropologists were CIA agents up to God knows what.
In Taiwan, when Ruth and I were doing fieldwork inthe first thing we did when arriving in Puli was report to the foreign affairs policeman who seemed, in fact, a very pleasant person…but anyway. It was, moreover, still possible for people who talked too openly about certain topics to get a knock on the door in the middle of the night.
Doing fieldwork in Taiwan in those years meant, among other things, being constantly aware that certain topics were off-limits.
May 29, at 8: Much as I respect oneman, this is just plain wrong. In The Interpretation of Cultures Geertz explicitly contrasts his position that symbols are found in public behavior with public meanings to psychological approaches that equate culture with mental models Ward Goodenough or subconscious emotions Culture and Personality studies influenced by Freudthus making culture invisible or a theoretical artifact created by the observer.
When he talks about culture as text, the text is fully material, like words printed in a book.
The problem is to learn how to read them, not to decipher something else going on behind the scenes. May 29, at 9: I suppose Geertz would admit that the interpretive process is heavily determined by all sort of outside factors, but he rarely makes this a factor in his writing.
That makes a lot more sense, and, in my case, explains why, when I went looking for how to produce a thick description, I turned to Victor Turner. May 30, at It seems important to remember that Geertz was himself formed under Talcott Parsons, and that Interpretation of Culture was the big break with that tradition Religion of Java being pretty different.
Sure, we can find plenty of things wrong with it now, but it remains pretty incredible: We may have moved away from the type of culturalism that ignores the political and economic context, but it seems pretty banal to point this out, at least in American anthropology French anthropology being another story.CHAPTER 10 Deep Play: Notes on the Balinese Cockfight Clifford Geertz Originally published in Daedalus (1), READING INTRODUCTION This reading alerts us that Americans hold no monopoly on popular culture.
Anthro Classics Online: Geertz’s Notes on the Balinese Cockfight May 27, Kerim Perhaps one of the most widely read anthropological essays, “Deep Play: Notes on the Balinese Cockfight” by Clifford Geertz is available online in standard HTML format, as well as a PDF file.
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Précis for "Deep Play: Notes on the Balinese Cockfight" (Geertz ) By Justin Lancon In this way, cockfighting is a blood sacrifice to these demons of animality, and they precede temple festivals and holidays in an attempt to keep the demons at bay.
He extends this notion, equating all aspects of culture to texts, with the culture as. May 07, · Despite being illegal, cockfighting is a widespread and highly popular phenomenon in Bali, at least at the time "Deep Play: Notes on the Balinese Cockfight" was written ().
Geertz reports that the Balinese people deeply detest animals and more specifically expressions of animal-like regardbouddhiste.com: אני.