DEEP PLAY NOTES BALINESE COCKFIGHT PDF

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. 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.

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Finally, the Balinese peasants themselves are quite aware of all this and can and, at least to an ethnographer, do state most of it in approximately the same terms as I have. Alsia timon February 8, at A match made, the other hopefuls retire with the same deliberate indifference, and the selected cocks have their spurs tadji motes sharp, pointed steel swords, four or five inches long.

Deep Play: Notes on the Balinese Cockfight by Clifford Geertz

Getting caught, or almost caught, in a vice raid is perhaps not a very generalizable recipe for achieving that mysterious necessity of anthropological field work, rapport, but for me it worked very well. Like a lot of people I read the Balinese cockfight article in my anthropological youth and I remember enjoying it veep the Person, Time, and Conduct essay in that same volume was the one that really captured my attention.

The old man turns out to be Siva and, thus, to live in a great palace in the sky, though the hero does not know this.

You wouldn’t go to Macbeth to learn about the history of Scotland–you go to it to learn what a man feels like after he’s gained a kingdom and lost his soul. 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.

For the situation, the floor is itself created, in jury deliberations, surgical operations, block meetings, sitins, cockfights, by the cultural preoccupations–here, as we shall see, the celebration of status rivalry–which not only specify the focus but, assembling actors and arranging scenery, bring it actually into being.

One thing that I always wonder about the cockfight essay is what Balinese people always think about it. But here they portray themselves as wild and murderous, with manic explosions of instinctual cruelty. Enacted and re-enacted, so far without end, the cockfight enables the Balinese, as, read and reread, Macbeth enables us, to see a dimension of his own subjectivity. Finally, the bets which are made tend to be one- rather than two- three- or in some of the very largest fights, four- or five-finger ones.

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But this is far from an inevitable outcome, for if a cock can walk he can fight, and if he can fight, he can kill, and what counts is which cock expires first. As a dramatic shape, the fight displays a characteristic that does not seem so remarkable until one realizes that it does not have to be there: If, as sometimes happens, the animals have not fought during this time, they are picked up, fluffed, pulled, prodded, and otherwise insulted, and put back in the center of the ring and the process begins again.

Notes on the Balinese Cockfight” — summary and review. 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. Its mythology, art, ritual, social organization, patterns of child rearing, forms of law, even styles of trance, have all been microscopically examined for traces of that elusive substance Jane Belo called ” The Balinese Temper.

For a discussion of it, and for the whole argument for freeing “the notion of text. About half-way down another fugitive ducked suddenly into a compound-his own, it turned out-and we, seeing nothing ahead of us but rice fields, open country, and a very high volcano, followed him.

Almost nobody greeted us; but nobody scowled or said anything unpleasant to us either, which would have been almost as satisfactory.

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. Hogg Cockright,pp.

About 10 percent of the winner’s receipts are subtracted for the umpire’s share and that of the fight sponsors. When the old man discovers this fact, he tells the hero he has three cocks in his own mountain hut and says the hero may have one of them for fighting.

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Similarly, in outside village fights two members of the village will rarely fight against one another, even though, as bitter rivals, they would do so with enthusiasm on their home grounds.

The chief had not only been at the fight, he had arranged it. But only in the cockfight are the sentiments upon which that hierarchy rests revealed in their natural colors.

This connection of cockfighting with markets and market sellers is very old, as, among other things, their conjunction in inscriptions [ R. In genuine deep play, this is the case for both parties.

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Deep Play: Notes on the Balinese Cockfight and Clifford Geertz by amiya moretta on Prezi

With the birds again in the hands of their handlers, the coconut is now sunk three times after which the cock which has landed the blow must be set down to show that he is firm, a fact he demonstrates by wandering idly around the rink for a coconut sink. They did not believe him and fined him three hundred rupiah, which the village raised collectively. If one dimension of the balineze structure, its lack of temporal directionality, makes it seem a typical segment of the general social life, however, the other, its flat-out, head-to-head or spur-to-spur aggressiveness, makes it seem a contradiction, a reversal, even a subversion of it.

Addict gamblers are really less declassed for their status is, as everyone else’s, inherited than merely impoverished and personally disgraced. If, to quote Northrop Frye again, we go to see Macbeth to learn what a man feels like after cokfight has gained a kingdom and lost his soul, Balinese go to cockfights to find out what a man, usually composed, aloof, almost obsessively self-absorbed, a kind of moral autocosm, feels like when, attacked, tormented, challenged, insulted, and driven in result to the extremes of fury, he has totally triumphed or been brought totally low.

Anthro Classics Online: Geertz’s Notes on the Balinese Cockfight | Savage Minds

They take their form from the situation that evokes them, the floor on which they are placed, as Goffman puts it; but it is a form, and an articulate one, nonetheless.

When the husband returns, the cocks, crowing a jingle, inform him of the deception and, furious, he sets out to kill the child. But no one’s status really changes. A man virtually never bets against a cock owned by a member of his own kingroup. In the cockfight, man and beast, good and evil, ego and id, the creative power of aroused masculinity and the destructive power of loosened animality fuse in a bloody drama of hatred, cruelty, violence, and death.

The amounts of money and status involved in the very brief cockfights make Balinese cockfighting “deep play. If the wounded one can get a stab in and stagger on until the other drops, he is the official winner, even if he himself topples over an instant later.