By Mark Hobart
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Extra resources for After Culture: Anthropology as Radical Metaphysical Critique
As we cannot assume the scholar’s and the subjects’ presuppositions, including how they go about thinking, are the same, it is also a critical inquiry. This is in a singular and strong of ‘critical’ as not just being critical of your own presuppositions (insofar as you are able to know these), but also because interrogation of the presuppositions and styles of inquiry of your subjects is likely to require you to rethink your own presuppositions. If you are, say, a historian of Ancient Rome, you do 41 not become an ancient Roman any more than by working in Bali for years I become a Balinese villager.
There are a number of references to agama, adat istiadat and budaya forming an indissoluble unity, usually when they do not and when antagonisms threaten to become obvious. Culture as art – Balinese culture is manifest above all in the arts, dancing, theatre, painting, sculpture and so on. Perhaps the most common conjunction is seni budaya, cultural arts, culture as art. It is something you learn and Bali’s unique resource. Culture as antagonistic – Culture works through interaction. And the richness of Balinese culture is due to its contacts with others over the centuries.
What are they frightened of? The constitutive moment of cultural analysis is interpreting the meaning of other people’s words and actions. In this lies the genius of the cultural method. So what is it? In his most sustained analysis to date, of the great symbols of state ritual in Negara, Geertz simply cites at length my old teacher, Hooykaas, who was a traditional Dutch philologist, writing about texts, not about social action of which he confessed to knowing or caring little. As I argue in Chapter 5, cultural analysis, it would seem, may be 30 nothing more than old-fashioned philology with the scholarly caveats taken out.
After Culture: Anthropology as Radical Metaphysical Critique by Mark Hobart