Ingrid Kubyk
tutorial on "Introduction to the History of the KSA", WAS 2005/06
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second Essay
Mauss, Van Gennep
· Discuss the key messages of the works of "The Gift" by Marcel Mauss and "Rites de Passage by Arnold van Gennep.
· How the two authors in the continuum starting to see the plant to the Durkheimian structuralism.
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first Historical context, the concept of structuralism
Marcel Mauss lived from 1872 to 1950. He was the nephew of Emil Durkheim (1858-1917). His academic career was closely linked to that of Durkheim, 1959-1917, combined (joint publications, publication of L'Année sociologique).
After 1 World War, in which some large student Durkheim had found the death (eg, Robert Hertz [1] ) were gebacht Mauss also work this late colleague over. Mauss was accused again and again to have not developed a consistent system of thought. [2] The importance of his work "The Gift" is undisputed.
Arnold van Gennep
lived from 1973 to 1957. Van Gennep was a lifelong outsider of scientific life. With the exception of a Chair of Anthropology in Neuchatel, Switzerland, he had no academic teaching position. [3] The topics that interested him are similar to those of Durkheim and his school. For example, van Genneps interpretation of religion largely identical to that of Durkheim (religion presents itself as something that people develop to their non-ordinary experiences to interpret [4] ). Regarding the rituals are the views of Durkheim and van Genneps but not identical as will be shown later.
The term structuralism is from the late 40's of the 20th century. by Levi-Strauss rationalists used in order to identify themselves. [5] The structure, which is meant here is, in the broadest sense, a structure of the "pattern", that is about the exploration of the relationship and dependency system in the first impression is not related matters. In the understanding of structuralism is "the whole" more than the "sum of its parts". [6]
Mauss and Van Gennep himself never conducted field research abroad by (except for two brief trips to Algeria van Genneps). [7]
the time of the structuralists had already fieldwork for all anthropologists to become a matter of course.
second M. Mauss "The Gift"
Administration, first published in 1923, is the first systematic study of the widely used system of gift exchange and the first interpretation of its function. [8] For Mauss systems are social networks of reciprocal obligations (reciprocity ), in the ritual exchange of goods and services be realized. Since all members of society are integrated into the exchange system and relate to one another, it is in Mauss'schen meaning a "total social phenomenon .
Mauss method was that of "precise comparison. [9] for "The Gift" has Mauss, the yes business itself never field research, using among others (eg, Maori), the following two classical works:
· Malinowski's records to the Kula trading on the Trobriand Islands,
· Franz Boas records to the Potlatch Kwakiult and other tribes in the NW United States and adjacent areas in Canada. In addition
was taken on the basis of Roman law, the classical Hindu law and Germanic law, the social-historical importance of exchange for the historical explanation of our society. These parts of the work, and many parts of the final chapter, for example, moral conclusions to be discussed here any further, since they provided the context not of major importance.
Both systems, the Kula trade and potlatch, represent ceremonial forms of exchange and are characterized by three elements. gift ("vaga") - obligation to accept the gift - And time-shifted, in return (yotile "or" kudu "). Thus, the gift is not free but it is embedded in a system of rights and obligations. [10] The counter-gift must always be given time offset (so that Kontuität sheared) and must have a higher value than the initial administration (that is "guilt" preserved).
purpose of Kula trade is necessary, in particular, the social ties. The Kula trade is reserved for the chiefs, who are also the leaders of the Kula fleet. The donation is strictly ritualized and modesty of the recipient characterized. [11] objects to directly exchange, not even for preserved food must not be allowed to travel.
be exchanged Ritual necklaces (symbols of masculinity) and bracelets (symbols of the feminine), each in a particular counter circuit (clockwise necklaces, bracelets counterclockwise) [12] . These jewelry pieces remain for a while in the possession of the "recipient", but never go over to his own, but must be passed as agreed in Kula rhythm. The
Necklaces and bracelets are more than mere objects of value. They have a name, a personality, a story so that some individuals take even their names. By mere touch is their power to be transferred (eg, is also dying as a last consolation placed on the chest).
someone is unable to repay the first gift, it can be a "basi", provide an emergency gift with which the matter can not be completed.
The Kula-trips are surrounded by many other exchange trips, in which, unlike in the Kula, the exchanges do not have to take place between fixed partner and in which other objects be replaced. There
The Kula completely analogous relations are also still in the form of the "Wasi" (exchange between partners of arable degraded tribes and coastal inhabitants) and in the form of "sagali" (large food distributions for groups that the chief or his clan services have done). [13]
wealth means, in Kula, possible to have many exchange partners and as many goods temporarily to have in his possession. The essence is the ownership the opportunity to admit this to others. Anyone with something to share obligation. Generosity in distribution brings back prestige.
In contrast to the Kula trade, it is the Potlatch in northwest America and directly to the display of wealth and power. The sub-groups of society should here also feel that they owe each other everything. [14] addition to craft items here are also copper plates, as the highest Potlatchgüter, are used. [15] From Kula trade, the potlatch is distinguished by its severity, the exaggeration and the contradictions that it invokes.
The concept of honor plays an important role here. Each type of status for both Chiefs, clans and individuals, is among these Indians by a "war property" acquired (next to the potlatch by war, inheritance, marriage, alliances, etc.). [16] is, in some cases it does not give back and pay for, but also to destruction in order to avoid giving the impression that you insist on a return.
The potlatch is handled by the chiefs. The goods that they were handed over by her clan to be distributed by him. The chiefs make it the gods and the ancestors dar. The potlatch itself, there are other communities of interest over a huge fighting game. Wealth can only be proved by the fact that they spend money and the other so humble.
refuse a gift would mean to the potlatch that one confesses defeat in advance as. Against shares must normally be made with interest, the interest rates of between 30% and 100%. [17] Who are "loans" can not pay back his rank and even his status as a free man loses
Also have the valuables a person have a name and certain features and power.
third A. van Gennep, rites of passage
Van Gennep published this Work the first time 1909th Certain aspects have already been anticipated by an article by Hertz (a student of Durkheim, who fell in World War 1) the death in 1906. [18]
The concept of ritual had also been busy Durkheim. According to Durkheim companies lead in their rituals on themselves. For van Gennep, however, are something universal rituals, without which does not a company. It is a repetitive action sequences, which differ in form and content of daily life significantly. [19]
Van Gennep derived from different sources other authors (eg, S. Frazer: The Golden Bough, eg EB Tyler, Primitive Cultures) his theory by using the comparative method.
accompany rites of passage spatial, social, or temporal transitions from individuals and groups. The purpose of this ritual is to transform the individual from a well-defined situation in a different, equally clearly defined situation. [20] Such rites have in the various societies are the same shape. Generally distinguish three phases can be :
first the phase separation of the old situation
second the emerging or transition phase (Liminarität) and
3. the Angliederungsphase in the new Situtaion
These phases are in the individual rites of passage varies dramatically, but which always noted. Van Gennep discussed in his book to detail the following transitional situation:
· Spatial transitions, including crossing of territorial borders
· individuals and groups, especially reception of strangers
· pregnancy and childbirth
· birth and childhood
· Initiation
· Engagement and marriage
· funeral
Van Gennep has in the individual examples are the social significance the rites of passage, both for the single individual and for the family, the clan or the village down. The latter for us Western Europeans of the 21.Jhdts. in connection with betrothal and marriage very clear. [21] marriage arises for van Gennep always as an economic and strategic decision (consolidation of two or more groups) dar. The individual phases of the rite of passage can be multi-annual protraction (eg up to the last payment of bride price, for example up to the birth of first child).
As for the individual, it is usually to transitions more by social conditions be determined as by individual (eg grouping of several boys at an initiation rite, regardless of their different, physical development).
is the time of the rites of passage for both the individual and for society as a risk dar. The repeal of the rules of normal life in the emerging phase (especially at the initiation rites) presents both the danger of excesses and physical hazards, on the other hand, the risk that the individual is not integrated into society.
not only with his work, the rites of passage, van Gennep was of great importance for the KSA. For it was the ethnography of non-European and European groups and the same. [22] So he takes a stance in advance, which today is natural for the KSA.
4th Continuum of Durkheim to structuralism
Emil Durkheim provided the link between individual and society in general, but also the theme of the social conditioning of individual behaviors (eg, the "suicide") in the center of his considerations. This was continued by Mauss and Van Gennep also be applied. The structuralists, a few decades later, no longer see the company only as a structural form but as a structure of ideas. [23]
Structuralism of Levi-Strauss, the first great theory building is after the 2nd World war there. The structure at issue is the structuralist, not the society, but of ideas. Accordingly, they keep more of what is said as to what is being done. One could also say that is the "structure" of a social system of ideas to real events in the same ratio as "the score for orchestral conducting. [24] standards apply to the structuralists still necessary that the "society" the decision and the behavior of each individual determined.
Both the work of Mauss and Van Gennep cancel out the connection between religion and magic. Mauss installed in the French anthropology a movement that never tended to the formation of doctrines. [25] van Gennep also wanted to announce not a "law", but provide a model to elucidate the structure of rites of passage. [26]
From Durkheim took Levi-Strauss, the idea of a segmented society, which is held together by mechanical or organic solidarity. Mauss, Levi-Strauss learned that solidarity is best achieved through the principle of reciprocity. [27] Mauss stressed that people not only act, but also to consider what the meaning of these actions. This is also the gift exchange is always linked with a system of vision and an idea of the building. [28]
On the basis of this work, and regardless of developments in Britain and North America, Levi-Strauss formed the Anthropol. Structuralism (also under the influence of linguistic structuralism, in particular by Saussure). Cosmologies and myths on the one hand, and relationship to the other, should be made an edifice be merged. One of the findings still valid today from Levi-Strauss, was that myths vary constantly, but never suspended.
Here Levi-Strauss meets with the findings of van Genneps. His "rites of passage" were next to a structural model (three division of the rituals in all societies), a process model (rituals change over time as well as the status of the participants). [29] Parkin, p. 182).
influences in British anthropology
Levi-Strauss was the first in the 60's translated into English, so his influence only on the English-speaking countries delay began.
Genneps model was especially taken up by structural procedural law, as Edmund Leach and Victor Turner. [30] Turner dealt particularly with the liminal phase of rites of passage and pointed to its dangers. [31] Edmund Leach continued the consideration of van Gennep and Levi-Strauss to rituals. [32] [33]
Durkheimian ideas influenced Gluckman (Radcliff Brown about his teacher and his studies on social relationships) and to other representatives The Manchester School .. Both Leach and Gluckman have dealt with the theme of peace and stability of societies and the importance of norms and rituals. Leach's theories and Gluck man must be brought to a joint statement, the central dynamic of social life is through political activities, for people who compete with each other for their meaning and status increase, as part of a state of often conflicting rules. [34]
References:
[1] Parkin, Robert: The French Speaking Countries, in: Barth, Frederic, including: One Discipline, Four Ways: British, German, French and American anthropology, University of Chicago Press, Chicago and London2005, p.193
[2] Parkin, ibid p.187
[3] http://de.wikipedia.org/wiki/Arnold_van_Gennep, downloaded at 22:11:05
[4] VO O.Univ.Prof. Dr. Gigrich "Introduction to the History of the KSA" at 16:11:05, memory log of the author
[5] Leach, Edmund: Culture and Communication, The logic of symbolic links, Suhrkamp, Frankfurt / Main 1978 (EA 1976), p.13
[6] Barnard, Alan: History and Theory in Anthropology, Cambridge University Press, Cambridge 2000, p.127
[7] Schomberg-Scherff, Sylvia M.: Epilogue, p.237, in: van Gennep Arnord: rites of passage, Campus, 3 expanded edition, Franfkurt / Main, 2005
[8] EE Evans.Pritchard: Preface to M. Mauss "The Gift", Suhrkamp, Frankfurt / Main 1990, p.11
[9 ] Mauss, Marcel: The Gift, Form and Reason for Exchange in archaic societies, Suhrkamp, Frankfurt / Main 1990, p.20
[10] Barnard, ibid, p.65
[11] Mauss, Marcel, ibid, p. 57 f .
[12] Mauss, Marcel, ibid, p. 57 f.
[13] Mauss, Marcel, ibid, p. 70 f.
[14] Mauss, Marcel, ibid, p. 77
[15] Mauss, Marcel, ibid, p. 116
[16] Mauss, Marcel, ibid, p. 85
[17] Mauss, Marcel, ibid, p. 98 ff
[18] Parkin, Robert, ibid p.182 and f 191
[19] VO O.Univ.Prof. Dr. Gigrich "Introduction to the History of the KSA" at 16:11:05, memory log of the author
[20] van Gennep, Arnold: Rites of Passage, p. 15; campus, 3 expanded edition, Franfkurt / Main, 2005
[21] van Gennep ibid., p. 114-141
[22] Schomberg-Scherff, Sylvia M.: ibid p.243
[23] Barnard, ibid, p.127
[24] Leach, ibid, p.13
[25] Gingrich, Andre: exploration, themes of anthropological research, Böhlau Verlag, Vienna 1999, p.187
[26] Schomberg-Scherff, Sylvia M.: ibid p.243
[27] Kuper, Adam, Anthropology and anthropoligists, the modern British school, Routledge & Keagan, 3 Edition, London 1997 (1973), p.162
[28] Mader, Elke, Seiser, Gertraud: Theoretical Foundations of economic anthropology, p.47 learning aid for VO "Introduction to economic anthropology" in WAS 05/06
[29] Parkin, ibid, p.182
[30] Barnard, ibid, p.80
[31] Eriksen, Thomas Hylland: Small Issues, Small Places, An Introduction to Social and Cultural Anthropology, 2nd ed. London 2001 (1999), p.138
[32] Gingrich, ibid, p.109
[33] Kuper, ibid, p.236
[34] Kuper, ibid, p.138
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