Culture and Political Change

Myron Joel Aronoff
Transaction Publishers - 221 páginas

The burgeoning field of political anthropology has as its essential purpose examining the relationship between the exercise of power and the uniqueness of cultural forms. Culture and Political Change emphasizes interdisciplinary semiotic and phenomenological approaches to the relationship between political change and the durability of such cultural forms as drama, symbol, myth, ritual, and religion. Leading anthropologists and political scientists present case studies illuminating the complex causes and nature of political change.

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Páginas seleccionadas


Conceptualizing the Role of Culture in Political Change
Culture and Implicit Power Maneuvers and Understandings in Swahili Nuclear Family Relations
Culture Communication and Political Control
The Role of Ritual in Political Change
Ritual and Revolution in Iran
Drama and Politics in the Development of a London Carnival
Cultural Movements in Latin America Sources of Political Change and Surrogates for Participation
Conversion and Political Change A Study of Anglican Christianity and Islam Among the Yorubas in IleIfe
Small Arms Fire in the Class War Rich and Poor in a Malay Village
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Página 2 - Believing, with Max Weber, that man is an animal suspended in webs of significance he himself has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretive one in search of meaning.
Página 209 - Those who devour usury will not stand except as stands one whom the Evil one by his touch hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury.
Página 2 - It is his theory of what his fellows know, believe, and mean, his theory of the code being followed, the game being played, in the society into which he was born.
Página 73 - Geertz's famous definition of religion as a cultural system: religion is "a system of symbols which acts to establish powerful, pervasive, and longlasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of /actuality that the moods and motivations seem uniquely realistic" (italics added).80 Geertz's definition can be challenged in at least three ways.
Página 74 - Norms and values, on the one hand, become saturated with emotion, while the gross and basic emotions become ennobled through contact with social values.
Página 40 - em. We read only the Bible, the Catechism, Watts Psalms and Hymns, and the Almanack." "Well, then, what was the matter? and what did you mean in going to the fight?
Página 64 - Ceremonies are paradoxical in this way. Being the most obviously contrived forms of social contact, they epitomize the made-up quality of culture and almost invite notice as such. Yet their very form and purpose is to discourage untrammeled inquiry into such questions.
Página 40 - My histories tell me that you men of the Revolution took up arms against 'intolerable oppressions.' " "What were they? Oppressions? I didn't feel them." "What, were you not oppressed by the Stamp Act?
Página 73 - ... that the moods and motivations which sacred symbols induce in men and the general conceptions of the order of existence which they formulate for men meet and reinforce one another. In a ritual, the world as lived and the world as imagined, fused under the agency of a single set of symbolic forms, turn out to be the same world, producing thus that idiosyncratic transformation in one's sense of reality to which Santayana refers in my epigraph.
Página 122 - Paper presented at the Annual Conference of the National Association for Soviet and East European Studies, Fitzwilliam College, Cambridge.

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