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. “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.
|Genre:||Health and Food|
|Published (Last):||9 September 2015|
|PDF File Size:||1.62 Mb|
|ePub File Size:||10.4 Mb|
|Price:||Free* [*Free Regsitration Required]|
As odds-takers backers of the underdog and odds-givers backers of the favorite sweep the crowd with their shouts, they begin to focus in on one pay as potential betting pairs, often from far across the ring.
Much as I respect oneman, this is just plain wrong.
Deep Play: Notes on the Balinese Cockfight by Brooke Drover on Prezi
Two Studies in the Sociology of Interaction Indianapolis,pp. This is a delicate job which only a small proportion of men, a half-dozen or so in most villages, know how to do properly.
Considered Geertz’s most seminal work, the essay addresses the meaning of cockfighting in Balinese culture. And as to follow Weber rather than Bentham the imposition of meaning on life is the major end and primary condition of human existence, that access of significance more than compensates for the economic costs involved. They asked us about it again and again I must have told the story, small detail by small detail, fifty times by the end of the daygently, affectionately, but quite insistently teasing us: 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.
He gives you the typical, recurring, or what Aristotle calls universal event.
Deep Play: Notes on the Balinese Cockfight by Clifford Geertz
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. That prestige is a profoundly serious business is apparent everywhere one looks in Bali–in the village, the family, the economy, the state.
The tendency for high-bet contests to be coin-flip propositions is, of course, even more striking, and suggests the Balinese know quite well what they are about.
Aside from cocks and a few domestic animals–oxen, ducks–of no emotional nites, the Balinese are aversive to animals and treat their large number of dogs not merely callously but with a phobic cruelty.
The experience of hiding from the police in the courtyard of a local couple allowed Geertz to break the tension between himself and the villagers, and perform all of the interviews and observation which make up The Interpretation of Cultures. Even impressionistically–the only approach open to a lone ethnographer caught in the middle of all this–it is clear that certain men tge both in determining the favorite that is, making the opening cock-type calls which always initiate the process and in directing the movement of the odds, these “opinion leaders” being the more accomplished cockfighters-cum-solid-citizens to be discussed below.
On cockfighting more generally, see A.
Deep Play: Notes on the Balinese Cockfight – Wikipedia
Such a conclusion would be absurd. Inverse arguments hold for the shallower the fight, culminating, in a reversed-signs sense, in the coin-spinning and dice-throwing amusements. In genuine deep play, this is the case for both parties. The reduction in wagering in smaller fights which, of course, feeds on itself; one of the reasons people find small fights uninteresting is that there is less wagering in them, and contrariwise for large ones takes place in three mutually reinforcing ways.
A gambler becomes so deranged by his passion that, leaving on a trip, he orders his pregnant wife to take care of the prospective newborn if it is a boy but to feed it as meat to his fighting cocks if it is a girl. By the same token, dewp rarely get two cocks from the same group, even more rarely from the same subfaction, and virtually never from the same sub-subfaction which would be in most cases one extended thee fighting.
Notes on the Balinese Cockfight Might interest you: On the individual level, people involved in an institutionalized hostility relationship, called puik, in which they do not speak or otherwise have anything to do with each other the causes of this formal breaking of relations are many: The rule about borrowing money–that you may borrow for a bet but not in one–stems and the Balinese are quite conscious of this from similar considerations: Clifford Geertz — was an American anthropologist and sociologist, who wrote extensively on traditional cultures and religions in Southeast Asia and North America.
Is he too proud for the likes of us? Fighting always takes place between people and cocks from opposing social groups family, clan, village etc. The madness has some less visible dimensions, however, because although it is true that cocks are symbolic expressions or magnifications of their owner’s self, the narcissistic male ego writ out in Aesopian terms, they are also expressions–and rather more immediate ones–of what the Balinese regard as the direct inversion, aesthetically, morally, and metaphysically, of human status: It is in large part because the marginal disutility of loss is so great at the higher levels of betting that to engage in such betting is to lay one’s public self, allusively and metaphorically, through the medium of one’s cock, on the line.
I have never seen an umpire’s judgment questioned on any subject, even by the more despondent losers, nor have I ever heard, even in private, a charge of unfairness directed against one, or, for that matter, complaints about umpires in general.
The lay has a stanza no. At the very least you must pretend not to notice what he is doing, and he what you are doing.
This connection of cockfighting with markets and market sellers is very old, as, among other things, their conjunction in inscriptions [ R. Two fingers in a six-to-five situation means a man wants to wager ten ringgits on the underdog against twelve, three in an eight-to-seven situation, twenty-one against twenty-four, and so on.
Deep Play: Notes on the Balinese Cockfight
Today, a few special occasions aside, 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. The elite, which is not itself so very puritan, worries about the poor, ignorant peasant gambling all his money away, about what foreigners will think, about the waste of time better devoted to building up the country.
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.