By Anthony Cohen
This number of prolonged papers examines the ways that kinfolk among nationwide, ethnic, spiritual and gender teams are underpinned through every one group's perceptions in their targeted identities and of the character of the limits which divide them. Questions of frontier and id are theorised as regards to the Maori, Australian aborigines and Celtic groups.The theoretical arguments and ethnographic views of this bookstall it on the leading edge of latest anthropological scholarship on id, with admire to the learn of ethnicity, nationalism, localism, gender and indigenous peoples. it is going to be of worth to students and scholars of social and cultural anthropology, human geography and social psychology.
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Additional resources for Signifying Identities: Anthropological Perspectives on Boundaries and Contested Values
Example text
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
It strikes me that unless Lakoff can be shown to be wrong, his argument must affect our more traditional views of structure and cognition, and should transform our way of doing anthropology. Adapting Lakoff’s perspective to our cultural analyses of symbols and thought, we are invited to ask not what is a conventional representation of a concept, to be recognized and pursued through various transformations and transpositions, but: what are the preconceptual sources, the experiential bases, for the concept, and how does it consequently convey our thoughts and reasoning?
When chiefly people spoke of their ancestors as ahau, or ‘I’ (the famous kinship ‘I’ in Maori), it was because they were the ‘living face’ of those ancestors. When they spoke of their kin groups in the same way, it was because they shared ancestral hau together. The hau, like the tapu and mana of the ancestors, was at once dispersed throughout the kin group, and exemplified in its aristocratic leaders. Gifts or insults to any part of the group thus affected the hau of the entire kin group, especially if directed at the rangatira.