Perhaps one of the most widely read anthropological essays, “Deep Play: Notes on the Balinese Cockfight” by Clifford Geertz is available. “Deep Play: Notes on the Balinese Cockfight” is one of Clifford Geertz’s most influential articles which illustrates not only the meaning of a given. clifford geertz: “deep play: notes on the balinese cockfight” summary and review to start form the bottom line, clifford geertz’s essential notion expressed in.
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Cockfights are illegal and the sudden appearance of the police during one of the first fights Geertz and his wife witnessed sent everyone scurrying home: She has conducted fieldwork in Ecuador and Northern Russia. About half-way down another fugitive ducked suddenly into a compound-his own, it turned out-and we, seeing nothing ahead of us but rice fields, open country, and a very high volcano, followed him. Social Research 49 To learn that Balinese lose themselves in cockfights, which are, at least from one perspective, exemplars of selves they want to be, victors in short, bloody, violent conflicts that elevate status may contribute to our understanding of why Bali, now normally seen as a beautiful tourist trap inhabited by lovely people with an extraordinary level of self-control, was, shortly after WWII, the scene of massacres that killed I need to check the numbers around 80, people.
Despite being illegal, cockfighting is a widespread and highly popular phenomenon in Bali, at least at the time “Deep Play: With bets fairly even in the case of a deep fights, financial gain is not the center of the event, but rather everything which is expressed in the concept of “status”.
Deep Play: Notes on the Balinese Cockfight – Wikipedia
If the narrative of this election were written as a short story, with actual events and quotes worked into the plot, an English class somewhere would analyze it as a feminist commentary — where the sexism of mainstream society is made visible through ongoing instances of explicit phallocentrism.
For Geertz, culture is mainly psychological and personal. 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 cockfighy Culture and Ba,inese studies influenced by Freudthus making culture invisible or a theoretical artifact created by the observer.
Jones Methews March 13, at 4: This is not hyperbole.
However the fight, according to Geertz, is not between individuals but is rather a simulation of the social structure of kinship and social groups. For the local population, cockfighting is also an instrument of self-analysis and a way of presenting their culture to the outsiders.
Doing fieldwork in Taiwan in those years meant, among other things, being constantly aware that certain topics were off-limits. She co-edits the journal Laboratorium: However, Geertz reminds balinsee, neither winning nor losing in a cockfight can actually change the social status of the participant, remaining but a metaphor of real success of failure.
When an archetype is virtually merged with that which it signifies, to the point of word slippage around a homonym, we have critical skills training to acknowledge that a point is geerttz made, and symbolically exaggerated, for effect.
To start form the bottom line, Clifford Geertz ‘s essential notion expressed in ” Deep Play: My earlier comment got cut short because I had to leave suddenly, but I had wanted to point out something else. I am also curious if there might be a manuscript — symbolic or not — that connects the state-opposed cock fighting space described by Geertz and the state-sponsored gerrymandering spaces that led geerttz the electoral win for Trump?
His research was largely focused on symbolic aspects of collective activities traditions, rites, celebrations, social movements as well as on the worldviews and ethics that inform them. The “deep play” of the Balinese cockfight, says Geertz, is like artworks which illustrate an essential insight into our very existence. Accessed December 31, So, the election then becomes not just a story America told itself about itself — but also a story about how America tells itself stories about itself, which lenses it reaches for, which interpretive framework it relegates to the footnotes.
The man could not have been more appropriately named if we were in a medieval morality play and at times it felt like we were.
Cockfights were generally illegal in Indonesia when Geertz was doing his fieldwork there in the s. Self-mockery seems to be an bailnese ingredient for making an anthropological classic.
Deep Play: Notes on the Balinese Cockfight by Clifford Geertz
I think that the word statues must be replaced with status in the 4th paragraph. This story serves two purposes: Sure, we can find plenty of things wrong with it now, but it remains pretty incredible: The first cockfight that he and his wife viewed was broken up by the police. This is what actually happened in this election. Roney Wilson December 30, at 3: Just like in the Balinese cockfight, symbolic, or at least proxy fighting, has real-world consequences in terms of financial stakes and recognition of status.
ANd, of course the fact that we can still develop a pretty hearty discussion suggests that the issues raised by Geertz around the time I was born are still far from totally settled.
Deep Play: Notes on the Balinese Cockfight by Clifford Geertz
This election is the story America told itself about itself. Notes on the Balinese Cockfight Might interest you: Retrieved from ” https: To come round full circle, it may be worth remembering the material and political conditions of fieldwork in the gfertz, 60s and 70s.
But it is a momentary gain or lost, the statues is only gained or lost momentarily following the fight but is maintained in the long run, with cockfights assisting in making sure of that.
Notes on the Balinese Cockfight” is one of Clifford Geertz’s most influential articles which illustrates not only the meaning of a given cultural phenomenon, the Balinese cockfight, but also Geertz’s interpretative approach that sees geergz culture as a set of texts to be read by the anthropologist. Like a lot of people I read the Balinese cockfight article in my anthropological youth and I remember enjoying it although the Person, Time, and Conduct essay in that same volume was the one that really captured my attention.
Except this is not a short story.