GEERTZ COCKFIGHT PDF

“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. Deep Play: Notes on the Balinese Cockfight. Clifford Geertz. The Raid. Early in April of , my wife and I arrived, malarial and diffident, in a Balinese village. Perhaps one of the most widely read anthropological essays, “Deep Play: Notes on the Balinese Cockfight” by Clifford Geertz is available.

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Percy, “Metaphor as Mistake,” Sewanee Review 66 The angle, of course, is stratificatory. June Learn how and when to remove this template message. They would write in the conclusion that through these explicit, and perhaps hyperbolic examples, the author aims to make visible the geegtz sexism of our political discourse and praxis.

But they acted as if we simply did not exist, which, in fact, as this behavior was designed to inform us, we did not, or anyway not yet. But that fact no more argues against my interpretation than the fact that most painters, poets, and playwrights are mediocre argues against the view that artistic effort is directed toward cockfigh and, with a certain frequency, approximates it. Rituals such as the Balinese cockfight, Geertz concludes, are a form of text which can be read.

The essay describes how cocks are taken to stand in for powerful men in the villages, and notes that even the double-entendre sense of the word “cock” exists in the Balinese language as much as cockfighht English.

Précis for “Deep Play: Notes on the Balinese Cockfight” (Geertz 1973)

The tag is from the second book of the Organon, On Interpretation. HyperGeertz WorldCatalogue cannot be held responsible for any neglection of these regulations and will impose such a responsibility on any unlawful user. What sets the cockfight apart from the ordinary course of life, lifts it from the realm of everyday practical affairs, and surrounds it with an aura of enlarged importance is not, as functionalist sociology would have it, that it reinforces status discriminations [such reinforcement is hardly necessary in a society where every act proclaims thembut that it provides a metasocial commentary upon the whole matter of assorting human beings into fixed hierarchical cockfigt and then organizing the major part of collective existence around that assortment.

The last half of the essay describes the rituals of betting and concludes that the cockfight is the Balinese comment on themselves, as it embodies the network of social relationships in kin and village that govern traditional Balinese life. The Balinese revile animalistic behavior, and so by identifying with a cock, the Balinese man is also identifying with what he most hates and fears.

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It is little wonder that when, as is the invariable rule, the owner of the winning cock takes the carcass of the loser–often torn limb geeertz limb by its enraged owner–home to eat, he does so with a mixture of social embarrassment, moral satisfaction, aesthetic disgust, and cannibal joy.

One can stay, as I have here, within a single, more or less bounded form, and geetz steadily within it. About nine or ten separate matches sehet cocjfight a program. From January 7 it will be open as usual. This process, which rarely takes less than ten minutes, and often a good deal longer, is conducted in a very subdued, oblique, even dissembling manner Those not immediately involved give it at best but disguised, sidelong attention; those who, embarrassedly, are, attempt to pretend somehow that the whole thing is not really happening.

But more interesting than the ethical problem, at least for our concerns here, is that despite the logical force of Bentham’s analysis men do engage in such play, both passionately and often, and even geedtz the face of law’s revenge. How does the Balinese cockfight, in conversation with the effectiveness of symbols, relate to, explain, or otherwise incorporate the popularity and role of Michelle Obama in the Obama presidency?

Savage Minds

The question why such matches are interesting–indeed, for the Balinese, exquisitely absorbing–takes us out of the realm of formal concerns into more broadly sociological and social-psychological ones, and to a less purely economic idea of what “depth” in gaming amounts to. His followers are, of course, obliged to support him, and when the more grand-scale legal cockfights are held on holidays and so on the people of the village take what they regard to be the best cocks in the village, regardless of ownership, and go off to support them, although they will almost certainly have to give odds on them and to make large bets to show that they are not a cheapskate village.

To come round full circle, it may be worth remembering the material and political conditions of fieldwork in the s, 60s and 70s. Think Cold War, Vietnam War, anti-colonial struggles, rampant and sometimes justified suspicion that anthropologists were CIA agents up to God knows what.

In the cockfight, then, the Balinese forms and discovers his temperament and his society’s temper at the same time.

Unknown November 29, at To ask of any cultural text, be it a cockfight or a folktale, who is talking, who is being talked to, what is being talked about, and what form of action is being called for, is to move cultural analysis to a new level that renders the old antinomies of materialism and idealism irrelevant. It sees cockfighting as “primitive,” “backward,” “unprogressive,” and generally unbecoming an ambitious nation. In a society where the normal daily wage of a manual laborer–a brickmaker, an ordinary farmworker, a market porter–was about three ringgits a day, and considering the fact that fights were held on the average about every two-and a-half days in the immediate area I studied, this is clearly serious gambling, even if the bets are pooled rather than individual efforts.

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Notes on the Balinese Cockfight” was written 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.

What it says about that life is not unqualified nor even unchallenged by what other equally eloquent cultural statements say about it.

Cultural Reader: Clifford Geertz: “Deep Play: Notes on the Balinese Cockfight” – summary and review

Doing fieldwork in Taiwan in those years cockfighf, among other things, being constantly aware that certain topics were off-limits. The extremes to which this madness is conceived on occasion to go–and the fact that it is considered madness–is demonstrated by the Balinese folk tale I Tuhung Kuning.

Goodman, Languages of Art Indianapolis, ; M.

Mailing List Subscribe to our mailing list and get the latest gertz from Garage. In identifying with his cock, the Balinese man is identifying not just with his ideal self, or even his penis, but also, and at the same time, with what he most fears, hates, and ambivalence being what it is, is fascinated by– The Powers of Darkness.

Although gambling is a major and central part of the Balinese cockfight, Geertz argues that what is at stake is much more fundamental than just money, namely, prestige and status. This rule is explicit and rigid; fairly elaborate, even rather artificial precautions are taken to avoid breaking it.

Notes on the Balinese Cockfight Might interest you: A powerful rendering of life as the Balinese most deeply do not want it to adapt a phrase Frye has used of Gloucester’s blinding is set in the context of a sample of it as they do in fact have it.

The man who wants the underdog cock shouts the short-side number indicating the odds he wants to be given. However the fight, according to Geertz, is not between individuals but is rather a simulation of the social structure of kinship and social groups.