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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Deep Play is a study of the Balinese tradition of cockfighting, based on a year of anthropological research conducted by Geertz at the end of the s, when he and his wife geerrz in Bali, attending the illegal but very popular cockfights and interviewing people involved in them. 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.
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. 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.
Alsia yeertz February 8, at But it also behooves us to think about the consequences in the material reality of such alignment between substance and symbol, cock and cock, man and ideology, Trump and the patriarchy.
Social tensions are represented through the cockfight, but after all, it’s just a cockfight. Sennett — The Craftsman in links, no particular order. This election is the story America cickfight itself about itself. 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”.
For example, women and young and socially disadvantaged people are not allowed to attend cockfights, while the main players are the most respected and politically involved members of the community.
Anthro Classics Online: Geertz’s Notes on the Balinese Cockfight | Savage Minds
Rituals such as the Balinese cockfight, Geertz concludes, are a form of text which can be read. Think Cold War, Vietnam War, anti-colonial struggles, rampant and sometimes justified suspicion that anthropologists were CIA agents up to God knows what.
It seems important to remember that Geertz was himself formed under Talcott Parsons, and that Interpretation of Culture was the big break with that tradition Religion of Java blinese pretty different.
Retrieved from ” https: The fights both represent and take part in forming the social and cultural structure of the Balinese people which are dramatized through the cockfight. In ritualistic moments of such synthesis, magical power can be deployed.
Deep Play: Notes on the Balinese Cockfight
Garage Library is closed from December 30 to January 6. Works cited in this post: Views Read Edit View history. They would write in the conclusion that through these explicit, and perhaps hyperbolic examples, the author aims to make visible the underlying sexism of our political discourse and praxis.
He persuades me that thick description is better than the thin explanations that anthropologist typically provide but offers no criteria for deciding when one description is better than another. The “deep play” of the Balinese cockfight, says Geertz, is like artworks which illustrate an essential insight into our very existence. The effectiveness of symbols is not only for the kind of shamanic healing Levi-Strauss describes — it is also for undoing the material infrastructure and fabric of reality, particularly its fraught and contested patches.
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 in English.
Deep Play: Notes on the Balinese Cockfight – Wikipedia
Geertz notices, articulates, and illustrates a conceptual problem then ends with no how-to program for solving the problem he galinese. Rola brings up an interesting point.
Mailing List Subscribe balknese our mailing list and get the latest news from Garage. However, they have a deep identification with their cocks yes, with their cocks and “in identifying with his cock, the Balinese man is identifying not only with his ideal self, or even his penis, but also, and at the same time, with what cockfitht most fears, hates, and ambivalence being what it is, is fascinated by- the powers of darkness”.
cockfiggt More Geertz online at HyperGeertz. This page was last edited on 26 Januaryat On December 31 and January 1 the Museum is closed.
Geerfz on the Balinese cockfight. 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.
Based on a large pool of observations and interviews, Geertz concludes that the cockfight as a cultural phenomenon offers rich anthropological material for the interpretation of the Balinese cockkfight.
Geertz shows how the Balinese cockfight serves as a cultural text which embodies, at least a portion of, what the real meaning of being Balinese is. 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.
This is what actually happened in this election. Intellectuals have an interesting critical relationship with archetypes, especially when they appear as instances of synecdoche — they are such concentrated semiotic clusters that when they are intentionally deployed in fiction, we are taught to read them as allegory.
The Balinese cockfight is, as Geertz puts it, a way of playing with fire without getting burned. The teertz has illuminated our cultural pecking order.
Unlike osme of the more recent commentaries, this essay is directed at a more political understanding of culture. 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.
Geertz distinguishes “deep fights”, with high wages, and “shallow fights”, usually with low wages of both gambling and prestige. Has an Indonesian scholar written a reaction to the piece?