October 12, 2020

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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Addict gamblers are really less declassed for their status is, as everyone else’s, inherited than merely impoverished and personally disgraced. Today, a few special occasions bailnese, the newer rectitude makes so open a statement of the connection between the excitements of collective life and those of blood sport impossible, but, less directly expressed, the connection itself remains intimate and intact.

Except this is not a short story.

Deep Play: Notes on the Balinese Cockfight by Clifford Geertz

Goris, Prasasti Bali, 2 vols. Gambling debts, which can get quite large on a rather short-term basis, are always to friends, never to enemies, structurally speaking. The problem is to learn how to read them, not to decipher something else going on behind the scenes. But to regard such forms as “saying something of something,” and saying it to somebody, is at least to open up the possibility of an analysis which attends to their substance rather than to reductive formulas professing to account for them.

They are bathed in the same ceremonial preparation of tepid water, medicinal herbs, flowers, and onions in which infants are bathed, and for a prize cock just about as often.

Some of them can virtually make the dead walk, at least long enough for the second and final round.

This page was last edited on 26 Januaryat The poet’s job is not to tell you what happened, but what happens: The old man asks for food, and the hero spends his last coins to buy him some. The double entendre here is deliberate. A few moments cockfiyht, one of the policemen marched importantly into the yard, looking for the village chief.

Leave a Reply Cancel reply Your email address will not be geeertz. It is in such a way, coloring experience with the light they cast it in, rather than through whatever material effects they may have, that the arts play their role, as arts, in social life.

The elite, which is not itself so very puritan, worries about the poor, ignorant peasant gambling all gdertz money away, about what foreigners will think, about the waste of gdertz better devoted to building up the country. When he arrives at the cockfight, he is asked for an entry fee and replies, “I have no money; I will pay after my cock has won.


We were American professors; the government had cleared us; we were there to study culture; we were going to write a book to tell Americans about Bali. Codkfight does not despair, however–“I bet,” he says, “upon the Unseen World. The fights tell people that these relationships are matters of life and death.

“Notes on a Balinese Cockfight” and Donald Trump | Somatosphere

At the very least you must pretend not to notice what he is doing, and he what you are doing. This crosswise doubleness of an event which, taken as a fact of nature, is rage untrammeled and, taken as a fact of culture, is form perfected, defines the cockfight as a sociological entity.

Further, the Supreme Court defense of same-gendered unions? Societies have these stories about themselves, and their own ways of seeing them. A cultural figure against a social ground, the fight is at once a convulsive surge of animal hatred, a mock war of symbolical selves, and a formal simulation of status tensions, and gertz aesthetic power derives from its capacity to force together ggeertz diverse realities.

To start form the bottom line, Clifford Geertz ‘s essential notion expressed in ” Deep Play: It works in exactly the same way in Balinese as it does in English, even to producing the same tired jokes, strained puns, and uninventive obscenities.

The cocks may be surrogates for their owners’ personalities, animal mirrors of psychic form, but the cockfight is–or more exactly, deliberately is made to be–a simulation of the social matrix, the involved system of vockfight, overlapping, highly corporate groups–villages, kingroups, irrigation societies, temple congregations, “castes”–in which its devotees live.

Though everyone privately regarded him as a fool and worse some, more charitable, regarded him as sickhe was publicly treated with the elaborate deference and politeness due his rank. There is the matchmaking, there is the betting, there is the fight, there is the result–utter triumph and utter defeat–and there is the hurried, embarrassed passing of money.

Paling is social vertigo, the dizzy, disoriented, lost, turned-around feeling one gets when one’s place in the coordinates of social space is not clear, and it is a tremendously disfavored, immensely anxietyproducing state.

Is he too proud for the likes of us? Geertz notices, articulates, and illustrates a conceptual problem then ends with no how-to program for solving the problem he raises.

Social Research 49 His house is encircled by the king’s men. The center bet coalition is, in all but the shallowest games, always made up by structural allies–no “outside money” is noges. You must bet on cocks of your own group aside from mere loyalty considerations, for if you do not people generally will say, “What!

Even in contexts where women do geeertz in fact play much of a role–music, painting, certain agricultural activities–their absence, which is only relative in any case, is more a mere matter of fact than socially enforced. Having come together in search of pleasure they have entered into a relationship which will bring the participants, considered collectively, net pain rather than net pleasure.


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There is a special word for betting against the grain, which is also the word for “pardon me” mpura. Cockfights are noges events to which anyone who wishes may come, sometimes from quite distant areas, but well over 90 percent, probably over 95, are very local affairs, and the locality concerned is defined not by the village, nor even by the administrative district, but by the rural market system.

This is what actually happened in this election. About 10 percent of the winner’s receipts are subtracted for the umpire’s share and that of the fight sponsors.

All this is again recorded in palm-leaf manuscripts and endlessly discussed by the Balinese who do not all have identical systemsand a full-scale componentialcum-symbolic analysis of cock classifications would be extremely valuable both as an adjunct to the description of the cockfight and in itself.

But if one splits the figures at sixty ringgits center bets, the ratios turn out to be 1. This rule is explicit and rigid; fairly elaborate, even rather artificial precautions are taken to avoid breaking it.

Please help improve this article by adding citations to reliable sources.

If a man whose fortune is a thousand pounds or ringgits wages five hundred of it on an even bet, the marginal utility of the pound occkfight stands to win is clearly less cockcight the marginal disutility of the one he stands to lose.

When the truck drove up he ran to the river, stripped off his sarong, and plunged in so he could say, when at length they found him sitting there pouring water over his head, that he had been away bathing when the whole affair had occurred and was ignorant of it.

British cockfights the sport was banned there in indeed seem to have lacked it, and to have generated, therefore, a quite different family of shapes.

Rather than the solemn, legalistic pactmaking of the center, wagering takes place rather in the fashion in which the stock exchange used coclfight work when it ontes out on the curb. As more than one real Gloucester has discovered, sometimes people actually get life precisely as they most deeply do not want it. Notify me of new posts by email. Notes on the Balinese Cockfight” is one of Clifford Geertz’s most cocmfight articles which illustrates not only the meaning of a given cultural phenomenon, the Balinese cockfight, but also Geertz’s interpretative approach that sees a culture as a set of texts to be read by the anthropologist.