Chapter 6/ Centers, Kings, and Charisma: Reflections on the Symbolics of Power .. thinks about what the Balinese think, and what Geertz thinks about that). with Hildred Geertz, Lawrence Rosen, and Paul Hyman. Meaning and Order in . LK/CKC “Centers, Kings, and Charisma: Reflections on the Symbolics of. royal progress: no fixed place, no fixed time. – continuous symbolic progress: mahalla (=court-in motion) where the king had to “make his.
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This is, indeed, the particular virtue of attending to such exotic mat- ‘Pioneering in the Far East and Journeys to California in and to the White Sea in London, znd, pp Found in Translation: It was neither as embodiments of redemptive virtue nor as reflections of cosmic order but as explosions of divine energy that Moroccan kings recommended themselves to their subjects, and even the smallest explosion needs room in which to happen.
Geertz Geertz, and L. It is certainly becoming more pluralistic.
Straight avenues, up the sides of a terraced hill, lead to the Other minor progresses, for special purposes, are also mentioned for the s; see cantos 61 and The trouble is, these approaches pull in rather opposite directions: In traditional Morocco, “the Morocco that was,” as Walter Harris called it, personal power, the ability to make things happen the way one wants them to happen–to prevail–was itself the surest sign of grace.
In the Indic cultures of classical Indonesia the world was a less improvable place, and royal pageantry was hierarchical and mystical in spirit, not pious and didactic.
Geertz, “Kings, Centers, and Charisma” – Videri
Then, turning again to notions of interpretation, translation, disarrayed genres, and analogic comparison, I sought to show that the enormous diversity of modem thought as we in fact find it around us in every form from poems to equations must be acknowledged if we are to understand anything at all about the Life of the Mind, and that this can be accomplished without prejudice to the idea that human thinking has its own constraints and its own constancies.
What Fussell calls “the Curious Literariness of Real Life” is, if “literariness” be widened to accommodate all the forms of collective fantasy, a general phenomenon, embracing even Passchendaele or The Battle of the Somme. Ward, as given in the OED under “Numinous. Meanwhile the procession moved slowly on, but before reaching its destination a strange act in the great drama had to be performed.
In a twist any true connoisseur of the modern earnestness led chxrisma beyond its depth must surely savor, Helms having both drawn us toward the ritual by dwelling on its grace and propelled us away from it by dwelling on its terror turns it, via an outcry against the oppression of women, into an charima for imperialism. If a literary critic discourses on King Lear, a philosopher on Kant, or an historian on Gibbon, he can begin more or less directly with the presentation of his views, quoting only here and there to drive matters home.
All the familiar predicates seem to be getting in one another’s way. Those virescent terraces, those slippery paths, those gay dresses, those cataracts of long black hair all still seduce the coldest eye, and they addle the romantic one altogether. The royal capital in Majapahit is Sun and Moon, peerless; The numerous manors with their encircling groves are halos around the sun and moon; The numerous other towns of the realm. What Morgan, in another fine phrase, calls “the suspense of form By the time that cdnters progress neared Rabat, two days later, the king’s corpse had so begun to stink that his death announced itself; but by then the dangerous tribes had been left behind, and Abdul Aziz, his backers informed of events by a runner, had been proclaimed king in the city.
Upon the upper storey rested the body, covered with white linen, and guarded by men carrying fans. It consisted of eleven storeys, besides three lower platforms, the whole being gorgeously ornamented.
In sixteenth-century England, the political center of society was the point at which the tension between the passions that power excited and the ideals it was supposed to serve was screwed to its highest pitch; and the symbolism of the progress was, consequently, admonitory and covenantal: To the British rule it is due that this foul plague of suttee is extirpated in India, and doubtless the Dutch have, ere now, done as much for Bali.
What goes on in a psychiatric hospital, or any hospital or prison or even a boarding school in Goffman’s work, is a “ritual game of having a self,” where the staff holds most of the face cards and all of the trumps. On the exaggeration of the size of Majapahit, see, with caution, C. Wayang-ing there is no other suitable verb kinys, Becker says, a mode of text building, a way of putting symbols together to construct an expression. My task in sufficiently focusing matters so that something circumstantial can be said is powerfully assisted by the fact that Professor Trilling’s last published piece on the problems of teaching Jane Austen to Columbia students in the seventies, a heroic enterprise apparently addressed itself to what is surely the central issue here.
Local Knowledge : Further Essays In Interpretive Anthropology
Certainly there are others its relation to its materia, for one; and, more certainly yet, even these raise profound methodological issues so far only hesitantly addressed. I quote Helms at such length not because I intend to go into Balinese ethnography here, or even, very much, into cremation rites. They are there, yet something is missing, they are like a chemical formula exhumed along with the letters from that forgotten chest, carefully, the paper old and faded and falling to pieces, the writing faded, almost indecipherable, yet meaningful, familiar in shape and sense, the name and presence of volatile and sentient forces; you bring them together in the proportions called for, but nothing happens; you re-read, tedious and intent, poring, making sure that you have forgotten nothing, made no miscalculation; you bring them together again and again nothing happens: Accordingly, the lectures describe, once again, a rather dialectical movement, tacking between looking at things in lawyers’ terms and looking at them in anthropologists’ terms; between modern Western prepossessions and classical Middle Eastern and Asian ones; between law as a structure of normative ideas and law as a set of decision procedures; between pervading sensibilities and instant cases; between legal traditions as autonomous systems and legal traditions as contending ideologies; between, finally, the small imaginings of local knowledge and the large ones of cosmopolitan.
Here’s an example of what they look like: Political life is a clash of personalities everywhere, and in even the most focused of states lesser figures resist the center; but in Morocco such struggle was looked upon not as something in conflict with the order of things, disruptive of form or subversive of virtue, but as its purest expression.
Or at least for my own anthropology. Aside from the simply physical obstacles the highest passes reached nearly eight thousand feet, and the road was hardly more than a trail scratched across the rocksthe burden of baggage, tents, and armaments even cannons were dragged alongand cenhers logistical problems involved in feeding so many people and animals, the whole area was dotted with contentious Berber tribes, who had to be prevented, half with threats and half with bribes, occasionally with force, from “eating the caravan.
Nor was it confined to the sixteenth century: