Numerous and frequently-updated resource results are available from this WorldCat. In essays covering everything from art and common sense to charisma and constructions of the self, the eminent cultural anthropologist and author of The Interpretation of Cultures deepens our understanding of human societies through the intimacies of "local knowledge. Read more Table of contents. Please choose whether or not you want other users to be able to see on your profile that this library is a favorite of yours.
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It seems you have no tags attached to pages. To attach a tag simply click on the tags button at the bottom of any page. We say that a person is industrious because he wishes to succeed; we say that a person is worried because he is conscious of the hanging threat of nuclear holocaust.
And this is no less case when interpretations are ultimate. As Geertz argues above, cultures have specific contexts, thus each perceives concepts through their own particular cultural lens. Geertz finds these perceptions of charisma simplistic and flawed. Additionally, Geertz realizes the western interpretations of charisma that have dominated.
Geertz skillfully lays out the comparative differences of charisma between cultures. However, Geertz does not find all current scholarship on the subject of charisma as inaccurate. It is this interplay of multiple themes that interests Geertz and his discussion of charisma. It is an involvement, even oppositional involvement, with such arenas and with the momentous events that occur in them that confers charisma. It is a sign, not of popular appeal or inventive craziness, but of being near the heart of things.
All organized societies have a political center. This political center has both a ruling elite and a collection of symbols made to legitimize those ruling.
This difference results from differing cultural constructs. The Indonesian State was to be a replica of the cosmos. The king existed as a mediator between gods and men. Thus the aesthetic splendor of the progress lends Gajah Mada charisma, but what sustains this charisma is the hierarchy it produces, which is nothing more than an analogy of the larger cosmos.
Unlike the previous two examples, the center in Morocco did not reside in one place. Once the energy is spent, movement is lost. He has an incredible ability of perception across cultures. Geertz conceptualizes and contextualizes structures, social and political, so convincingly and thoroughly that often the reader is left amazed rather than inquisitive.
However, how would Geertz explain the charisma of revolutionaries or separatist movements? However, does this passage refer to such movements or does it refer to protests and uprisings, which differ, greatly from revolution or separation?
Moreover, would not a separatist movement signal a desire to be farther away from a political center that it considers illegitimate? What two forces are at interplay? Chartier might argue that the sacralization of the king might fit into this discussion, while Lefebvre might point to a slightly less then rigid class hierarchy. Since the Revolution moves in stages the center ultimately shifts.
Instead of royal progresses, one of two ritualistic ceremonies may be substituted. As Timothy Tackett pointed out in his work Becoming a Revolutionary, those who could be heard over the din in the National Assembly were the individuals wielding political power. The ability to speak effectively in the public sphere, whether through a speech or public debate in the Assembly, distinguished the political leaders of the early revolution.
However, as the Terror unfolds, the political compass points in a new direction. The emphasis on virtue and the need to sacrifice for this virtue may be located in the guillotine. Michael Foucalt discusses the traditions and implications of torture and execution in his groundbreaking work, Discipline and Punishment. This violence purifies France.
This conception places more agency on the masses, since executions were determined by revolutionary tribunals, not necessarily reflective of the popular masses. While Paris failed to serve as a polarizing political force before the Revolution, once the Revolution begins, like London in the English example, Paris becomes the physical political center.
Differences remain between the provinces and Paris, yet political power flows outward from Paris from the center to the periphery. The changing nature of the political center reflects the changing nature of the French Revolution. Without an established identity a political center is difficult to create. Societies and cultures change but these sorts of structures reinvent and rebuild themselves.
The French Revolution embodies this reinvention. Moreover, his worldview deserves acknowledgement, since often writers limit themselves to Western constructs and thought. However he places such emphasis on the royal progresses that one is left wondering how accurate assertions can be coming from what seems such an obscure source. Yet, this sounds quite modernist, since royal progresses were in all likelihood of great importance considering the lack of media, communication, and transportation of the historical periods discussed.
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Interpreting Clifford Geertz
It seems you have no tags attached to pages. To attach a tag simply click on the tags button at the bottom of any page. We say that a person is industrious because he wishes to succeed; we say that a person is worried because he is conscious of the hanging threat of nuclear holocaust. And this is no less case when interpretations are ultimate. As Geertz argues above, cultures have specific contexts, thus each perceives concepts through their own particular cultural lens. Geertz finds these perceptions of charisma simplistic and flawed.
Local Knowledge : Further Essays in Interpretive Anthropology (Reprint) [Paperback]
Local Knowledge : Further Essays In Interpretive Anthropology
Meaning and Order in. And like piety or legalism or ethics or cosmologyit both differs from one place to the next and takes, nevertheless, a characteristic form. Argument grows oblique, and language with it, because the more orderly and straightforward a particular course looks the more it seems ill-advised. In the final two essays or, more accurately, an essay and a three-part mini-treatise I turn to this problem. My own work, insofar as it is more than archival a function of anthropology much cahrismarepresents an effort to kingss my way into odd corners of this discussion.
Local knowledge : further essays in interpretive anthropology
Geertz was born in San Francisco on August 23, He would then attend Harvard University , graduating in as a student in the Department of Social Relations, an interdisciplinary program led by Talcott Parsons. As such, Geertz would work with Parsons, as well as Clyde Kluckhohn , training as an anthropologist. Geertz would conduct his first long-term fieldwork together with his wife, Hildred, in Java , Indonesia , a project funded by the Ford Foundation and MIT. He would also study the religious life of a small, upcountry town for two-and-a-half years, living with a railroad laborer's family. After finishing his thesis, Geertz returned to Indonesia, in Bali and Sumatra ,  : 10 after which he would receive his Ph.