Reflections on Indonesia

Indonesia Today
Indonesia History Timeline

Special section (INTS 265): Chinese in...
Indonesian Chinese
Tabanan
Mojokerto
Tofu/Ta-fu/Tempeh Manufacturing
Kaki Lima
Suharto
Pribumi
Liem Sioe Long or Sudono Salim
Salim Group
Bob Hasan
1998 Anti-Chinese Riots - CNN
1998 Anti-Chinese Riots - WSWS

Interpretation of Cultures (Basic Books Classics) by Clifford Geertz: The Interpretation of Culture by Clifford Geertz is concerned with articulating a particular view of what culture is, what role it plays in social life, and proposes a methodology with which it should be studied. Geertz posits that culture should not be seen as a science in search of law but instead as an interpretation in search of meaning. "The concept of culture I espouse, and whose utility the essays below attempt to demonstrate, is essentially a semiotic one. Believing, with Max Weber, that man is an animal suspended in webs of significance he himself 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. It is explication I am after, construing social expression on their surface enigmatical. But this pronouncement, a doctrine in a clause demands itself some explication" (p5) In part 1, Geertz begins with "Thick Description: Toward an Interpretative Theory of Culture". This, the first essay in the series explains the complexity of culture and what it is. Geertz explains his semiotics when he writes: "To look at the symbolic dimensions of social action - art, religion, ideology, science, law, morality, common sense - is not to turn away from the existential dilemmas of life for some empyrean realm of deemotionalized forms: it is to plunge into the midst of them. The essential vocations, but to make available to us answers that others, guarding other sheep in other valleys, have given, and thus to include them in the consultable record of what man has said." (p30) In part 2, Geertz explores different dimensions of culture. Culture is a "template" or "program". As individuals, we learn it then modify it. Geertz fails to explain how these templates come to be and be modified but posits that they become "common sense" of Platonic propositions and continue to be so. "In attempting to launch such an integration from the anthropological side and to reach, thereby, a more exact image of man, I want to propose two ideas. The first of these is that culture is best seen not as complexes of concrete behavior patterns - customs, usages, traditions, habit clusters - as has, by and large, been the case up to now, but as a set of control mechanisms - plans, recipes, rules, instructions (what computer engineers call "programs") - for the governing of behavior. The second idea is that man is precisely the animal most desperately dependent upon such extragenetic, outside-the-skin control mechanisms, such as cultural programs, for ordering his behavior." (p44) Part 3 centers on religion. Part 4 is the "thickest" sets of essays including "Ideology As a Cultural System" and "The Politics of Meaning". In chapter 8, Geertz identifies what he sees as the phenomenon of ideology and how ideology is vilified as a space for something that is epistemologically "Other". "That the conception of ideology now regnant in the social sciences is a thoroughly evaluative (that is, pejorative) one is readily enough demonstrated. "[The study of ideology] deals with a mode of thinking which is thrown off its proper course,"" (p196) The final section part 5 is where is all come together for me. The last portion is his examination of Levi-Strauss and Geertz's "breaking through the veil" in "Deep Play: Notes on the Balinese Cockfight." I will deal with the latter first then tackle what I see as his inability to see merit in the universals. As if transported by some form of deja vu, I "feel" Geertz when he wrote about suddenly being part of the milieu. In "The Cerebral Savage: On the work of Claude Levi-Strauss" Geertz takes apart Levi-Strauss and his humanistic/scientific project. Geertz sees this form of inquiry as bankrupt as anthropologists have "...taken refuge in bloodless universals". (p5). Geertz elaborates on this premise in his critique of Levi-Strauss and his work in "Tristes Tropique". Coming out in a generation that was starting to reflect on "how" they were writing rather than "what" they were writing about, Geertz's critique is a reflection on Levi-Strauss' lack of self reflexivity. In a move that parallels Foucault's in "The Order of Things", Geertz begins his anti-humanist attack on a less reflective mode of writing that, on the inside causes epistemic violence and on the outside is naive and self delusory. "In Levi-Strauss' work the two faces of anthropology - as a way of going at the world and as a method for uncovering lawful relations among empirical facts - are turned in toward one another so as to force a direct confrontation between them rather than (as is more common among ethnologists) out away from one another so as to avoid such a confrontation and the inward stresses which go with it. This accounts both for the power of his work and for its general appeal. It rings with boldness and a kind of reckless candor. But it also accounts for the more intraprofessional suspicion that what is presented as High Science may really be an ingenious and somewhat roundabout attempt to defend a metaphysical position, advance argument, and serve a moral cause." (p346-347). I agree with Geertz and Foucault with regards to the complexity and need to effect a "thick" description. However, much can still be learned from that scientific/humanist Man centered project. The Enlightenment and its project has been credited for the wonderfully contradictory le mission civilastrice which accord to Fanon is such a contradiction in that the ideology that places man at the center, is responsible for so much killing. If Levi-Strauss is doing the same thing theoretically, then he is complicit in this move to reinforce placing Man at the center and to submit us to its results. With Geertz and Foucault we can hopefully find a more "enlightened" middle ground.