Deep Play: Notes on the Balinese Cockfight Author(s): Clifford Geertz Source: Daedalus, Vol. Ingarden - The work of music and the problem of its identity. pdf. clifford geertz: play: notes on the balinese summary and review to start form the bottom line, clifford essential notion expressed in play: notes on the. Lacan, of Clifford Geertz's Deep Play. Notes on the Balinese Cockfight. Keywords : anthropology; psychoanalysis; cultural unconscious; cockfight.
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Further reproduction prohibited without permission. Deep play: notes on the Balinese cockfight. Clifford Geertz. Daedalus; Fall ; , 4; Research Library . GEERTZ. Deep Play: Notes on the Balinese Cockfight. The Raid. Early in. April of , my wife and I arrived, malarial and diffident, in a. Balinese village we. This reading alerts us that Americans hold no monopoly on popular culture. Geertz relates both the various events surrounding and the deeper cultural meaning.
Geertz relates both the various events surrounding and the deeper cultural meaning of an example of popular culture, cockfighting on a South Pacific island. For Geertz, cockfighting in Bali engages central cultural values such as honor, dignity, and respect. Thus, rather than seeing Balinese men betting unreasonable amounts of money on a mere game, Geertz portrays what appears as play to be a deadly serious struggle over relative status. This process is experimental and the keywords may be updated as the learning algorithm improves. This is a preview of subscription content, log in to check access. Preview Unable to display preview. Download preview PDF.
Google Scholar Frye, N. The educated imagination. Bloomington, IN. Google Scholar Geertz, C. Form and variation in Balinese village structure. American Anthropologist 94— Encounters: Two studies in the sociology of interaction.
Google Scholar Goodman, N. Languages of art. Google Scholar Hooykaas, C. The Lay of the Jaya Prana. Google Scholar Korn, V De Dorsrepublick tnganan Pagringsingan. Santpoort, Netherlands. Google Scholar ———. Or that in seeking earthly for heaven and hell the Bali analogues nese compare the former to the mood of a man whose cock has just won, the latter to that of a man whose cock has just lost.
The of cocks and cockfighting Powers with of Darkness. Usually they begin a hours until sunset. About nine or ten separate matches sehet comprise is in Each match the like others there program.
After arranged completely a has and the is ended emotional debris bets paid, cleaned away? Those not involved give it at best dissembling immediately but disguised, those who, are, attempt attention; sidelong embarrassedly, is not really happening. This is a delicate job sharp, pointed or so in most a small of men, a half-dozen which villages, only proportion the spurs also provides know how to do properly.
The man who attaches owner wins its rooster him the assists if he awards and the them, spur-leg a are victim. The affixed of the spurs by winding long length of string around the foot of the spur and the leg of the cock.
For reasons I shall come it is done somewhat to from case to case, and is an differently presently, are lore about spurs is extensive? The obsessively at and the dark of the moon, should be kept out only eclipses sharpened and so forth. And they are handled, both in use and of the sight of women, and sensuality the of fussiness combination the same curious out, with Balinese direct toward ritual objects generally.
During and end by the beating marked beginning are to not touch handlers the seconds pengangkeb twenty-one permitted the animals have not fought during their roosters. If, as sometimes happens, in and otherwise this time, they are picked up, fluffed, pulled, prodded, the center in the the and of sulted, and put back process begins again.
Within abstract, concept drives home a solid blow with his spur. The handler whose cock has de livered the blow so a return it not that it will up immediately picks get is a to in tie mortal end blow, for if he does not the match likely mutually as the two birds true hack each to other is This wildly pieces. The coconut is then sunk twice more and over two minutes, the handler of the slightly a cock has been over it, like a trainer working frantically patching mauled boxer between for rounds, to get it in shape for a last, desperate try the whole chicken head in his own victory.
He blows in its mouth, putting mouth and sucking and blowing, fluffs it, stuffs its wounds with various sorts of medicines, and generally tries can think of to arouse the last anything he ounce of which be hidden it.
By the time he is somewhere within may spirit forced to put it back down he is in chicken blood, but, as usually drenched in prize a is worth his in good handler fighting, weight gold.
Some of them can virtually make the dead walk, at least long enough for the second and final round. 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 Freud , thus 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. 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.
AmericaninFrance says: May 30, at pm Is any of what Roseberry is saying new? 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.
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.