GEERTZ DEEP PLAY NOTES ON THE BALINESE COCKFIGHT PDF

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. “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. 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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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. 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.

Leave a comment Filed under Uncategorized Tagged as baliclifford geertzcockfightdeep playperformance. Newer Post Older Post Home. Please help improve this article by adding citations to reliable sources.

Tagged as baliclifford geertzcockfightdeep playperformance. In some ways Geertz is one of the most well known anthropologists outside of the discipline, but my sense is that his influence within the discipline itself has waned. From January 7 it will be open as usual. It channels aggression and rivalry into an indirect symbolic sphere of engagement. I think that the word statues must be replaced with status in the 4th paragraph.

However, Geertz reminds us, 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.

Deep Play: Notes on the Balinese Cockfight by Brooke Drover on Prezi

Leave a Reply Cancel reply Notee your comment here The amounts of money and status involved in the very brief cockfights make Balinese cockfighting “deep play. The “deep play” of the Balinese cockfight, says Geertz, is like artworks which illustrate an essential insight into our very existence. Jones Methews March 13, at 4: You are commenting using your Twitter account. Social Research 49 June Learn how and when to remove this template message.

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This site uses cookies. Nottes 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”. His discussion ccockfight the role of sexual [gender? Retrieved from ” https: 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. On December 31 and January 1 the Museum is closed.

Deep Play: Notes on the Balinese Cockfight

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. Unsourced material may be challenged and removed.

It is a society’s manner of speaking to itself about itself, and is therefore of prime interest for the anthropologist. Cockfighting is a fight for statues, with bets serving only to symbolize the risk.

Think Cold War, Vietnam War, anti-colonial tge, rampant and sometimes justified suspicion that anthropologists were CIA agents up to God knows what. The problem is to learn how to read them, not to decipher something else going on behind the scenes. The Balinese cockfight is, as Geertz puts it, a way of playing with fire without getting burned. People never bet against a cock from their own reference group. During the s, commentaries on the Balinese cockfight essay have become quite dsep, developing, for the most part, in apparent independence….

Rituals such as the Balinese cockfight, Geertz concludes, are a form of text which can be read.

The fights both represent and take part in forming the social and cultural structure of the Balinese people which are dramatized through the cockfight. Despite being illegal, cockfighting is a cockfught and highly popular phenomenon in Bali, at least at the time “Deep Play: Geertz also notes that the higher the status of the participants in the cockfight, the deeper the cockfight is, and the deeper it the more a person identifies with his cock and the more the financial aspect of gambling associated with the fight is marginal in comparison with the symbolic aspects of it.

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Rola brings up an interesting point. Considered Geertz’s most seminal work, the essay addresses the meaning of cockfighting in Balinese culture. Is any of what Roseberry is saying new? Works cited in this post: To start form the bottom line, Clifford Geertz ‘s essential notion expressed in ” Deep Play: But I think the real appeal of this article is the way the reader is drawn into the process of anthropological discovery. Sure, we can find plenty of things wrong with it now, but it remains pretty incredible: William Roseberry thinks so.

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 cockfighht 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. Geertz is therefore as much as an objective observer as one could be, a fact that allows him to notice the subtleties tye in this Balinese pastime and its impact on both the performers and the audience.

Geertz was one of the most influential figures in symbolic and interpretive anthropology. 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.

For Balinese men, cockfights are what golf, racing and poker are to Americans, a high stakes venture in which masculinity, money and social status are reaffirmed.

We look forward to seeing you from January 2. Clifford Geertz — was an American anthropologist and sociologist, who wrote extensively on traditional cultures and religions in Southeast Asia and North America.