shown through Clifford Geertz essay “Deep Play: Notes on the Balinese Cockfight”. In his essay, he attempts to give insights on the Balinese culture and mainly focusing on the significance of Balinese cockfights within the Balinese culture. Throughout this paper, first, I will briefly summarize Geertz’s essay, then, I will discuss his use of ethnographic fieldwork and ethnocentrism in Bali and how it led him to the discovery of the Balinese culture. Finally, I will discuss cockfights and their meaning
Clifford Geertz once stated , “The guiding principle is the same: societies, like lives, contain their own interpretations”. “Deep Play: Notes on the Balinese Cockfight” article written by Clifford Geertz presents his analysis and study of the Balinese culture while addressing the significance cockfighting in the formation of the culture. Geertz’s narrative which takes place in 1958 in a Balinese village in Indonesia and it focuses on the symbolism of cockfighting, rituals of betting/gambling to
Steven Castellano PR-425-01 Dr. Corey Dzenko September 20, 2016 Deep Play: “Notes on the Balinese Cockfight” is an article written by Clifford Geertz that discusses how the Balinese cockfight serves as a cultural text as well as defining the real meaning of being Balinese. Geertz and his wife, who are anthropologists, were highly interested in studying cockfighting after their experience in traveling to a Balinese village. Cockfighting is an illegal popular sport in Bali where two cocks are placed
Clifford Geertz is an American cultural anthropologist who was born in San Francisco, did his Ph.D. in anthropology in Harvard. He has contributed to the field of anthropology by propounding a more open, experimental approach to ethnography. An approach that focussed on meaning more than on action (Kuper and Kuper, 1985:168). Believing in Max Weber’s idea of man being suspended in the webs of significance that he himself has spun, Geertz takes those webs as culture. The analysis of culture according
Reading Report #2 Clifford Geertz, “Deep Play: Notes on a Balinese Cockfight” *Answers to Reading Report question are intended to guide your explorations for your essay. Each answer should be a paragraph length (about 5-6 sentences). 1. How is this essay constructed? Describe the parts of the piece (and how many, etc.) Provide brief descriptions of the work that each part is doing and how it goes about doing it. “Deep Play: Notes on the Balinese Cockfight” is divided into eight or nine sections
Clifford Geertz’s essay “Deep Play: Notes on the Balinese Cockfight” analyzes the meaning of cockfighting in Balinese culture. He argues that the significance of such tradition extends further than simply the monetary value that it brings to the participants, or the temporary joy and pride that the owner and his kinsmen enjoy. It represents masculinity, personal network, and, most importantly, status. Different outcomes of a cockfighting match bring either elevation or degradation of one’s status
怀 怀na Mak Dr. Leah Pate Writing 340 23 October 2014 Pockets Full of Nothing As women grow older, the pocket, which they called a friend since childhood, seems to slowly disappear from their clothing, until it is useless or nonexistent. Women today rarely have the comfort of warming their hands during the cold seasons, rolling up pocket lint, or the exciting feeling of finding a long-lost dollar bill from months gone by. The modern pocket on clothing that we know today was historically an accessory
Variations in Symbolic Anthropology After centuries of continuous and unresolved (though not fruitless) debate by many great theorists on how the scientific method should be applied to anthropology, a method was formulated that promised to finally put the debate to rest: just don’t apply them at all. Symbolic Anthropologists advocated the use of “a variety of tools from psychology, history, and literature” to conduct their anthropology (McGee and Warms 2004:525). The work of Sapir and Whorf
Those kind of discriminations are what Taylor calls ‘strong evaluation’; the evaluation not only for “the objects in the light of our desires, but also the desires themselves” (Ibid, p.66). The strong evaluation as well as the subject-referring imports as a basis of such evaluation are strongly affective on human beings and their respective lives. To evaluate and classify into good/bad, higher/lower, or any other categories means to identify “what it is we really are about, what is really important
grew easier to see things without the moral outline I had when I was younger to compare against. Post-modernism, a cultural phenomenon occurring before my birth, set in motion a series of adjustments in cultural anthropology and in general society (Clifford & Marcus 1986). It shaped my outlook, but more influential forces included the movement of feminism and feminist anthropology (Mascia-Lees et al. 1989). As I identify as a woman, my experiences belong to a similar realm as those discussed by feminist