In this dissertation I attempt to explicate Jacques Derrida's strategy of deconstruction and, through a deconstructive reading of Clifford Geertz's interpretive anthropology and James Clifford's 'postmodern' anthropology respectively, to show its relevance to the discipline of anthropology in general. The following is a skeletal outline of how I set about this endeavour. In my Introductory chapter, I attempt to indicate the way in which the notion of logos or presence has dominated Western philosophy from its inception in ancient Greece up to and including the present day. As Derrlda utilizes it, the term •presence' has to do with the assumption of and desire for the existence of a self-certain and self-identical basis for all extant phenomena and is manifested in such notions as truth, meaning, God, self, concept and so on. Because it is always defined as self-sufficient and self-identical, wherever it operates, presence entails the suppression of difference and otherness. In Chapter Two, I offer an explication of Derrida's strategy for exposing and delimiting presence as it manifests itself through and throughout Western conceptuality, paying particular attention to his work on undecidability. Briefly, this has to do with arguing that concepts, as such, are always already originarlly doubled and hence, Aristotelian logic notwithstanding, are both possible (as effects of undecidabllity) and Impossible (as self-sufficient and self-identical ideas). This calls radically into question our assumptions about the nature of conceptuality and indicates the way in which these assumptions ensure the repression of difference and otherness. In Chapter Three, I look at the phenomenological (Husserl) and hermeneutic (esp. Heidegger, Gadamer, Ricoeur) background of contemporary interpretive and •postmodern' anthropology and, in so doing, attempt to show that it is premised upon an assumption of presence. In Chapter Four, I offer a deconstructive reading of certain works by Clifford Geertz and by James Clifford respectively, and attempt to show that their unrecognized dedication to an assumed notion of presence prevents them from seeing the repressive/oppressive nature of their chosen conceptuality. And, finally, in my concluding chapter, I argue that Geertzian interpretive anthropology and Cliffordian 'postmodern' anthropology are two sides of the same old coin and that, with respect to the latter's work, the term 'postmodern' is a misnomer. I further argue that Western conceptuality is, by definition and in principle, both repressive and oppressive and that, this being the case, anthropology must either reexamine and re-evaluate its most basic assumptions or, failing that, resign itself to perpetuating the inherited legacy of a ruthless metaphysics. / Arts, Faculty of / Anthropology, Department of / Graduate

Orientador : Roberto Cardoso de Oliveira / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-14T00:37:51Z (GMT). No. of bitstreams: 1 AzzanJunior_Celso_M.pdf: 5239426 bytes, checksum: 673391549de67dac1b12cbe41d923a1d (MD5) Previous issue date: 1991 / Resumo: Não informado / Abstract: Not informed / Mestrado / Mestre em Ciências Sociais

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The purpose of this thesis is to specifically address the religious dimensions of the Rainbow Gatherings. The fundamental question directing this analysis is: "Are the Rainbow Gatherings religious in character?" This thesis specifically asks whether or not the Rainbow Gatherings satisfy certain identifiable features of religion, and if doing so, do they qualify as a form of religion? I engage this question by analyzing the Rainbow Gatherings in terms of two particular definitions of religion: Clifford Geertz's "functional" definition and Bryan R. Wilson's "substantive" definition. This allows me to analyze the Rainbow Gatherings from the perspective of the two major approaches to defining religion. This thesis also explores the broader differences and implications of these two types of definitions in academia, as well as the significance this has for future studies of this sort. Conclusive results indicate that the Gatherings conform to both definitions in some ways, but not in others. The results also designate which of the two definitions the Gatherings satisfy more inclusively. Thus, this analysis not only examines whether or not these gatherings qualify as a form of religion, but also examines how these definitions of religion illuminate features of the Rainbow Gathering, and how this relates to the scholarly distinction of these two types of definitions.

Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2006. / Title from first page of PDF document. Includes bibliographical references (p. 90-93).

Festungsschleifungen haben in der Geschichte der abendländischen Städte eine große Tragweite: Sie sind der Endpunkt jeglicher Stadtbefestigungen. Welche Veränderungen der Gesellschaft dazu führten, weshalb und an welchem Punkt der Entwicklung man aufhörte, Städte zu vefestigen, wird beispielhaft an der Stadt Gießen mit Hilfe der "Dichten Beschreibung" nach Clifford Geertz nachvollzogen.

<p>This essay describes the phases of funeral rituals between the Syrian/Assyrian, and compares the homeland with Sweden. It describes the stage of rituals according to Victor Turner schema of separation, margin or limin, and aggregation. The rituals religious significance agrees with Clifford Geertz’s theory about the importance of religious beliefs for the human being</p>

This essay describes the phases of funeral rituals between the Syrian/Assyrian, and compares the homeland with Sweden. It describes the stage of rituals according to Victor Turner schema of separation, margin or limin, and aggregation. The rituals religious significance agrees with Clifford Geertz’s theory about the importance of religious beliefs for the human being

Made available in DSpace on 2015-05-07T15:09:28Z (GMT). No. of bitstreams: 1 Arquivototal.pdf: 906802 bytes, checksum: 2bcaa63940462e5bcfe8c5c42dec541b (MD5) Previous issue date: 2007-04-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The object of this study is the institutional interlocution that could turn viable a Collaboration Regime among the Spheres or Levels of Government &#8722; a constitutional clause aiming at organizing and developing all Brazilian educational systems: Municipal, State, Federal District and Federal Union, in a country with deep regional inequalities. The macro-structural aspects that constraint the definition of public policies are not underestimated, but we chose an approach that focuses on the contradictory and conflicting performances of a restricted number of people that take part in the proposition and management of educational public policies. The indefinite character of the Collaboration Regime is treated in the perspective of a possible construction and enlargement of the Public Sphere of Rights, as an interface of educational policy in its indissoluble relation to political life. Our subject-matter is situated in a field of tensions delineated by, and based on, the state of the art. What is the meaning of that Collaboration Regime for the proposition of democratic management of educational policies? How does it relate to the contents of democratic management thought in the light of the State/Society relation? We argue that one of the innovative institutional facts generated in the process of democratization of the Brazilian society is the performance of people striving to construct and enlarge the public spaces for proposing and managing public policies. The methodology is based on interpretative ethnography, using ideas of Geertz, Ricoeur, and Lakoff, and moves towards Habermasian tradition on the configurations of the public sphere, which is understood in the spirit of Habermas endeavour to widen the idea of rationality by constructing a discursive theory of rationality for politics and rights. The empirical target of our ethnographic investigation is Prof. Dr. Neroaldo Pontes de Azevedo s professional itinerary as an educational manager. His professional route from 1992 to 1996 as a Rector of the UFPB, and then as a Municipal Secretary of Education of João Pessoa (from 1996 to 2001) made it possible for him to earn a national projection through the presidency of Undime during a period of educational reform. The results of this investigation highlight the Collaboration Regime as a mechanism of reciprocal regulation of the performances of common and concurrent competences among the spheres of Government, supported by institutional interlocution. The silence on the Collaboration Regime points to the interlocution as something to which we should pay attention when we think about the contents of democratic management, in spite of the conceptual and empirical indefinite character of the constitutional clause under discussion. / O objeto deste estudo é a interlocução institucional para viabilizar o Regime de Colaboração entre as esferas de governo &#8722; dispositivo constitucional visado para organizar e desenvolver os Sistemas Federal, Distrital, Estaduais e Municipais de Ensino, em um país com profundas desigualdades regionais. Os aspectos macro-estruturais que pesam sobre a definição das políticas públicas não são subestimados, mas o recorte da abordagem incide sobre a atuação contraditória e conflituosa de um número restrito de pessoas que intervêm na proposição e na gestão das políticas públicas educacionais. A indefinição do Regime de Colaboração é tratada sob a temática da construção e da ampliação do espaço público de direitos, como uma interface da política educacional em sua relação indissociável com a vida política. A problematização está situada em um campo de tensão delineado a partir do estado do conhecimento. Qual é o significado do Regime de Colaboração para a proposição da gestão democrática das políticas educacionais? Como se relaciona com os conteúdos da gestão democrática pensados a partir da relação Estado/sociedade? Argumenta-se em favor da tese segundo a qual um dos fatos institucionais inovadores gerados no processo de democratização da sociedade brasileira é a atuação que visa construir e ampliar os espaços de proposição e de gestão das políticas públicas. A metodologia está apoiada em uma etnografia interpretativista, baseada nas idéias de Geertz, Ricoeur, Lakoff e converge para a tradição habermasiana sobre as configurações do espaço público, interpretada no esforço de Habermas para ampliar a idéia de racionalidade, ao investir na construção de uma teoria discursiva da política e do direito. A investigação etnográfica auxilia a construção da referência empírica com o foco sobre a atuação do Prof. Dr. Neroaldo Pontes de Azevedo, como o interlocutor central. Sua passagem na gestão da UFPB e na gestão da Educação Municipal de João Pessoa (1996/1997-2001) possibilitou o protagonismo em uma interlocução nacional, por meio do exercício da presidência da Undime durante a reforma da educação. Os resultados da investigação apontam o Regime de Colaboração como um mecanismo de regulação recíproca do desempenho das competências comuns e concorrentes entre as esferas de governo, sustentado pela interlocução institucional. O silêncio sobre o Regime de Colaboração remete a interlocução para o centro das atenções lembrando os conteúdos da gestão democrática, apesar da indefinição conceitual e empírica do dispositivo constitucional visado.

Made available in DSpace on 2014-06-11T19:23:37Z (GMT). No. of bitstreams: 0 Previous issue date: 2004-04-02Bitstream added on 2014-06-13T18:09:59Z : No. of bitstreams: 1 malheiros_ps_me_mar.pdf: 245224 bytes, checksum: fb97e8447039d008867b42c98ec72be7 (MD5) / A antropologia, enquanto ciência do homem, sempre se defrontou com o paradoxo da unidade biológica do homem frente à diversidade cultural. A dissertação aborda esta importante questão: como definir um objeto, o Homem, se em toda parte o que se encontram são homens? Qual a especificidade e a singularidade do homem como objeto de estudos frente à pluralidade cultural? Não é uma questão fácil, nem tão pouco resolvida pela antropologia, o dilema perpassa o pensamento de diversos autores, e não apenas em obras antropológica, mas também filosóficas e psicológicas. Especificamente a questão é tratada aqui a partir do pensamento de dois expressivos antropólogos, Malinowski, com formação inicial em ciências exatas, que produziu sua obra na primeira metade do século XX e Geertz, que se graduou em filosofia e inglês e produziu sua obra na segunda metade do século XX. São considerados alguns aspectos da vida e da obra de ambos os autores, procurando evidenciar a importância do momento histórico em que viveram e das influências teóricas que receberam. Percebe-se a partir daí que a problemática toma rumos diversos, pois enquanto Malinowski argumenta que a cultura surge para atender a necessidades biológicas e derivadas e nos fala em uma natureza humana entendida em termos biológicos, Geertz entende que o homem é um artefato cultural em um duplo sentido, a cultura interferiu no processo evolutivo da nossa espécie e ela se constitui de um conjunto de mecanismos de controle que governa o comportamento e dá sentido à existência humana. / The anthropology, as a manþs science, has always faced the paradox of biological unity of man in front of cultural diversity. The dissertation approaches this important question: how to define an object, the Man, if in everywhere what we find are men? Which is the specificity and singularity of man as object of studies in front of cultural plurality? It is not an easy question, neither solved by anthropology, the dilemma goes through several authorsþ thought, and not only in anthropological, but also philosophical and psychological works. The question here is specifically treated from the thought of two expressive anthropologists, Malinowski, with initial formation in exact science, producing his work in the first half of 20th century and Geertz, graduated in philosophy and english, producing his work in the second half of 20th century. Some aspects of life and work of both authors are considered, bringing to evidence the importance of historical moment in which they lived and theoretical influences received. It is perceived from this that the problem takes several ways, because as Malinowski argues that the culture arises to attend biological and derived needs and tells us about a human nature comprehended in biological terms, Geertz understands that the man is a cultural artefact in a double way: the culture has interfered in the evolutive process of our species and it is constituted of a group of control mechanisms that guides the behavior and gives sense to the human existence.