ANTH 181 03/27/19

Rappaport: Ritual Cycle (cont…)

Is kaiko a rite of passage?

Ang war ba is a rite of passage? Yes

Levi – Strauss: Sorcerer and His Magic

Definition of ritual vs Rappaport: defined sorcery sa notion ng sorcery

Ritual is faced by the sorcerers to become sorcerers. So to be someone na maging witches dapat may
myth making in the form of rituals. Common is near-death experiences or divine intervention - Myth
making is proof na effective sila na sorcerers. The sorcerers undergo rituals and these are reproduced
through the creation of mythmaking
ritual to perform healing ability and ritual na para maapil sila?

In PH context is common through dreams. Tapos hereditary daw ito na mga rite of passages(?) after
these is nagalabas na ang powers to heal but also to inflict pain – most commonly is through the form of
buyag

But mythmaking can also be to the advantage of the sorcerer. Example is yung young boy na na-accuse
of sorcery pero iyahang gi gamit ang mythmaking to avoid the legal drama haha

Tatlong levels of sorcery (shamanistic complex)

Shaman – will talk about his ritual na giundergo niya para maging shaman sya to enhance his sorcery,
and to validate himself dapat may performance

Patient – they share the same cultural values kaya easy to believe ang patient sa shaman and its powers,
they believe together

Public -

Kleinman : all 3 have different narratives about illnesses

May expectation ang patient tungkol sa sakit niya, active ang patient to negotiate its illness.

Problem sa language:

Witch – ugly female na nagapractice ng black magic

Wizard – lalaki na gwapo (?) or like bright, na makasave sa world charot

We can use magic to transform it into power or political power, politicians use “magic”. Ang mga
nagagamit mostly is dictators.

Gmelch: Baseball Magic

Routine – required activity connected to the activity, or the daily activities of players (san sila nagago,
ano ginakain, anong time nagapunta) then mostly nagiging routine talaga sya if naa syay positive
outcome sa imoha pero kalian sya magiging ritual? If it becomes irrational. But how do we define
irrational and rational?

Ritual – no connection / no empirical meaning or connection between the means and the desired end
(nganong katulo jud ka magbat? Nganong halukan ang ground?): may implication sya ng individuality

Fetish – material objetcs: charms that embody certain powers. Pero naa sya’y sexual implication ang
fetish.

Taboo – prohibitions, things or activities you should not do. (ex. Sex) Sex – semen = life force. Bomba
films during Martial law. We have taboo on sex because we know that it is too powerful that we have to
tame it. Is incest universal taboo? Or do we have a universal taboo? Taboo is idiosyncratic – defined by
the context or bad luck, misfortune and poor play performance?

Gigamit ni Gmelch ang framework ni Malinowski – which is functionalism: pero what kind of
functionalism? Magic = for social control, to deal with uncontrollable and emotional stresses

Ritual prescribed behaviors it refers to a repeated behavior

Van Gennep: rites of passages are rituals, ritual to transform one’s status to another status. Tuli is a
form of rite of passage transition ng lalaki from childhood to adulthood, but hindi ka pa lalaki papunta ka
pa lang

Turner: communitas is a form of ritual – everyone participating in a ritual, like bathing sa Ganghis, the
notion of caste is suspended at some point because everyone is participating sa pagligo – may notion ng
climax (neither here nor there) - may moment of suspension but babalik ka sa dati mong position so di
maquestion ang class or hierarchy in a community
another form of communitas: graduation

Routines are comforting, it’s your day to day activity. But we can argue na ang routine is pwede
madevelop into a ritual because it is comforting to you kahit wala syang basis ginagawa mo na sya
automatically. Nagiging ritual na sya pag may notion ng spirit or spiritual world (see Levi – Strauss).
Dapat gicheck ni Gmelch ang spiritual world ng mga baseball players. Ritual is overarching routine but
routine can be ritualized.

In a Filipino context, ritual is used mostly than routine. Ritual is more acceptable than routine sa atong
context.
Miner: Body Ritual

Ang magic is through the human body especially mouth (indication of oral and moral). Mouth is the
source of profaneness of the Nacirema

Pero kay Miner is pwede na ang ritual is done by a group

Mas routinized ang rituals ng mga Nacirema. They go to altars and shrines na they copy from the rich
people. It is the embodiment of their capacity (to what?). in that altar and shrine very crucial, kasi every
day nagaadto sila didto to modify their body, especially the face and mouth. Central sa Nacirema ang
mouth, it has to be tamed. Even though nasisira na mga mouth nila, they resort to this ritual. They
sacrilege it, transforming the profane to good. Tapos every day. Then naa silay periodic ritual (na
ginabutang ang ulo sa babae sa oven)

Iba ang aesthetics nila, ang beautiful is once ma-address na nila ang ritual, turned profane’s body party
into a sacred body part. Ethnocentric si Miner (?) can we say na masochist siya or sadist?

Related din ito sa medical system nila. Ang relation ng sakit is makuha sa mga bunganga or tae nila (like
maasses nila ang sakit from these excretions).

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Diverging ang ideas nila Miner and Gmelch sa pag-understand ng ritual. Gmelch uses Malinowski (use
ritual to express control on an event na hindi mo macontrol). Miner uses body ritual as a way of
expressing the aesthetics of a culture.

Sobo: (Jamaica) Unclean Deeds

Menstruation is linked to uncleanliness = wickedness, poison, black magic for Jamaicans.

May taboo between menstruating women while cooking kasi ginagamit daw ng mga babae ang blood to
tie the men

Women will use menstruation to have a rest, consciously. They would support taboos regarding
menstruation kasi nagarest sila di sila nagawork sa bahay. Pero in some instances, they use their
menstruated blood to tie their husband to avoid adultery or stop the adulterous affairs. Women are
conscious of the power of their menses.

But dirty blood is not really linked to blood itself but to the “bad” semen na nakastuck sa women’s belly
because wala sila nabuntis. Highly discouraged ang anal sex, because di maflush ang semen. Semen will
get lost in the rectum and rot. Liberal sila sa lesbian sex kasi walang semen and both menstruate.

Aside sa menstruation naga engage sila sa mga purgative activities para macleanse ang ilahang body.

Menstruation is a cleaning process, dili sya dirty. Ang dirty is ang semen na nagpasok sa loob ng katawan
ng body, kaya important sa ilaha ang menstruation. Menstruation upsets men kasi di effective ang
semen na nilagay nila sa loob ng babae. important ang pregnancy and children, it is related to men’s
effectivity sa iyahang sperm na makapabuntis.

Taboo related, all in all, is not because of the pollution nature of women. Women embrace this taboo bc
it is beneficial for them. It is also a tool of women to bond with other women. Beyond this naa pay
aspect sa food sharing. Food sharing unites people, create alliances, unites families. This symbolizes
relationships and kinship networks.

Body as hot and cold. Menstruating body, bagong anak na babae, is hot. In PH society, for Filipinos body
is composed of three aspects 1) physical, 2) soul, 3) ginhawa – referring to the air we breathe, lain ang
ginhawa means lahi ang well-being. Common among Austronesian people is looking the body into hot
and cold.

Egg and Sperm – sperm relates to macho identity kasi sila daw ang active while ang egg is static inside
the female’s body (Nimmo)

Hobbs: Ethnography and the Study of Deviance

Method: Literature review – a compilation of ethnography on deviance in different field, armchair

anthropology

Historically when we speak about deviance, kay criminality in one’s place. Is deviance learned? It is
learned, alam mo ano ang deviance. Deviance is a universal idea, but the form of deviance varies.

Chicago school of thought – ang mga criminal lang ang may kakayahang magdebate.

Deviance – a violation of norms (agreed upon behaviors/beliefs/traditions) norm is unwritten when it is

written it becomes a law (codified norms), differential association, a rebellion
functional: gangs – they protect the residences

Theories on Deviance

Social Straintypology
- Robert Merton
- when people do not meet societal cultural goals, they feel stress (strain), they are more likely to act
deviant
- what are these social cultural goals? Academic success, economic success
- whatare the institutionalized means?
- anomie (normlessness) – people r not successful with mainstream norms, they don’t feel obliged to
abide by the norms

Forms of deviance can be divided into 4:

Conformists – accept lang ng accept, they don’t feel stress, regular individuals

Innovators: accept cultural goals, but reject it sa institutionalized means, they feel stress, crack dealers
Ritualists: reject cultural goals di sila yayaman, pero accept the institutionalized means they work very
hard, they feel stress, burnout teachers
Retreatists: they reject both, they feel stress, alcoholics/drugs and men in the monastery
Rebels: reject cultural goals, reject means and replace them, feel stress, revolutionaries
Structural Functional (Durkheim)

Anomie is functional, deviance is a way to affirm cultural values. Kung walang deviance u cannot know
ano yung mga accepted cultural norms, u must have the unacceptable norms and values to know the
acceptable. (dapat naay pobre para naay dato, naay pobre para naay mutrabahp ug pampobre)

It is a way of clarifying what is right or wrong.

Unification of others in a society, responses to deviance unites people. 9/11 attack can be a deviant
behavior but it triggers patriotic among the us citizen so nagunite sila

Facilitate social change, encourage dominant society to consider alternative norms. Ang deviant
behavior ay maaring maging bagong norm. example march 8 – pagmartsa ng mga babae for their rights
sa labor, now is ginacelebrate na sya pero sa panahon na yun is deviant to. Deviant behavior challenges
the society to create social change

Conflict theory (Marx)

Deviant behavior results from social, political, or material inequalities of a social group. Sociopolitical
inequalities trigger the people to be deviant. Deviant behavior is no longer anchored to cultural goals
and institutionalized means.

Ang mga elite and bourgeoise tends to promote certain norms based on their image. Like pageskwela ug
tarong para mudato ka.

Success is equated to material, dapat naa kay kwarta, sakyanan, balay but the means is dapat muwork
hard ka.

Labelling Theory

Refers to idea that individuals become deviant when a deviant label is applied to them; they adopt the
label by exhibiting the behaviors, actions.

U start labelling a cultural behavior as deviant. Like if u say na punkC ka u act as a punk. U have to satisfy
the label.

Process works because of stigma

Can we say na hindi sya deviant but as part of a subculture?

Chicago school of thought

Focused on criminology – why crimes are high in one particular place

Studies abut urban poor

Life of a slum, homeless men, commercial women, boys night club, gangs

Perception of deviance being crucial to the local social order

Underdog sociology

Method: undercover

labelling

Pervert and sluts

Anthropologist would go undercover ethnography to study these. Pero may problem ito with ethics

Radical Ambiguity

Marx – reaction against the forces of oppression

Alcoholics – see the social world of drinkers

May ambiguity in deviance, some say deviance is normal, may problem sa human diversity

Deviant youth

Teenage gang

Mga group chats, clans – may sexual favors among teenage youth members, it’s a network of sexual,

Deviance in the adult world

Dealer of stolen goods

Sexual encounters in the men’s toilet in Chicago park

Pseudonym to protect the identity

Problems

Methods in studying deviance

Ethics in doing so

Ethical vs unethical

We have to understand deviant behaviors to know the why’s

Need to have a normal level of deviance to enable change in the community

Rosaldo: Women, Culture and Society

Universal asymmetry – women are inferior or just subordinate to men; is it a universal cultural practice?

Cross cultural studies ang gigamit to review where nagstart ni siya na notion.

Sexual behaviors vary from cultures, but sexual asymmetry daw is generalized.

Child rearing is not a universal activity for women, some communities’ men participate. Child rearing is
lifetime enduring, emotionally compelling (compelled sila to take care of the child, emotional
attachmen), time consuming (di na makajoin ang mga babae sa mga public affairs, women can’t
participate in hunting because they have to limit their movements they resort to gathering which is
individualistic)

Women are cultural idiots, impolite: they are not groomed to speak the way men did.

Themes:

1) Ascribed vs achieved
mirroring of cultural behaviors, women will train girls based on the image of what women are
(household chores etc) reproduction of domesticity, you are a woman so you are a domestic.
While dali lang i-let go ang mga boys, boys should learn how to be a man (engage in politics,
social affairs, women should not learn just mirror image the image of the mother)
Pagiging babae is ascribed, you don’t have to work hard to be a woman. You are seen naturally
of what she is, maging difficult lang if naay bodily anomalies (infertility)

2) Personality
domestic ang babae,

3) Authority
there are rituals that increase man’s authority, ang power ng mga lalaki ay always formal (sila
ang tribal leaders, legal specialist)
Child rearing activity is feminine, not participating means not magnifying authority over women
Source ng power ng babae is informal (anak niya ang datu, anak niya ang specialist, diri lang sya
makainfluence sa authority, nasa sideline lang ang iyahang power)

4) Nature and Culture

Naturally, irrational ang mga babae. They are loud and emotional. They are encouraged to show
emotions, like in death they are encouraged mourn, to cry and express emotions. Ang mga lalaki
should have stoic expressions, this is in relation to their power. If muhilak sila, mawala ang
notion na powerful sila or sandalan in times of crisis.

5) Women as anomalies
Pag mamatay ang asawa, ginalabel sila as witch.

6) Production

Ang sexes kay dili klaro na determinants when it comes to certain behaviors like in New Guinea: child
rearing is done both by men and women.

Hunting is very a male activity because of distance, bc hunting takes place in a long period of time
nagiging sacred ang absence.
Preciado: Pharmaco-pornographic regime

Malaking budget ang ginabigay US government sa mga studies about sexuality and desir. Ang mga tao
they are no talking about mass production kasi nandyan na siya through capitalism (surpluses)

New kind of capitalism – hot, psychotropic and punk, invading our bodies, desires and pleasure (it is one
way of colonizing one’s body)

We are no longer a sovereign society, we are now a disciplinary society – pwede na macontrol ang sex,
pleasure., bodies. This is anchored on the architecture of the place (houses, schools, governments) to
discipline the bodies. Society do not need coercive power now, kasi tayo na mismo ang nagadiscipline sa
atoa. There is no need for a government policy.

Na introduce and pharmaco-pornographic regime, where ang mga scientist naay obsession to study
drugs, hormones, sex. Mass produce pills, viagras to satisfy the desires of the people. Obsessive in
disciplining the body. Nagkaroon tayo ng words na gender deviant, terms na hindi ma fit sa pagiging
man or woman. Gender dysphoria – gender anomalies. Science and technology can now regulate these
anomalies. Gender/sexual corrective procedures. Science has a way to correct these gender deviants by
giving drugs. Molecular ang pag-alter ng mga pharmaco-pornographic regime. It is targeting our bodies
to the point na nagiging cyborg na tayo. We are capable of altering the body, ang body is hindi na siya
pure natural body it is now a techno-living body.

Ang pagiging gay is a mental disorder before. They are put into camps where they are corrected to
become a man (forced to take hormones and get electrocuted).

Pharmaco-pornographic regime is part of the individuality of the people, to the point na we don’t resist
these. Once we take pills to correct our bodies, we are part of it Before these corrective surgeries are
coercive pero karon is hindi na natin sya ginaresist. Di na tayo mahiya when there are ads that talks
about improving one’s sexual desires.

Kailangan ba siya iresist? What’s the difference of pharmaco-pornographic regime to plastic surgeries?

Wag maging antagonistic daw sa pharmaco-pornographic regime.

Abu-Lughod:

Ethnography is a product of researcher’s imagination and language, it no longer talks about other
culture but the perspective of the researcher. Nagiging selective ang mga researcher. May capacity to
produce the exotic other. Ethnography reproduce the idea of the West and the Orient. Sa
postmodernism – ethnography of the particular. Avoiding generalization, highlight individual
experiences. They sway away from talking about class, idescribe nila in what sense sya nagging pobre or
dato. Leila’s narratives does not refer to the whole culture of the Bedouin women, but on Karina alone.

Nancy:

Paano nagboom ang commercialization ng organ transplant

Is it a gift? Consensual? Coercion?

We should look into our body in three ways:

-Physical body: can be harvested (for India and China the body is detachable),
-Social body: metaphors considering the body (looking into the body as waste or leftovers)
-Body politics: how policies govern the body (government based)

Hindi lang sya narratives ng capitalism, ng first world countries, developing countries pero apil ang local
narratives or cultural implications ng mga tao, nandyan ang dowry price, gifts, barter.

Brazil has rumors of organ theft to resist the fascist government. Rumor is a weapon of the weak.

South Africa – laging sila ang donor hindi ang receiver

Altruism – you save someone else’s life, you should be proud

Lindenbaum: Understanding Kuru

Important ang kinship In understanding kuru

Ang kuru is nagstop sa south Fore pero naay re-emergence ng kuru. Ang kuru kay Makita lang jud sya sa
north Fore.

Kuru is related to endocannibalism – meaning within the family or inside the family. They resort to
endocannibalism kay para sa ilaha matransmit ang characteristics ng dead person sayo if kainin mo sila.

Mostly victims are women and young children – kaya young children kay kung unsa ang ginakaon sa
mama mao sad ang ginakaon sa mga bata. Tapos dahil din dito nagkaroon ng shortage sa babae sa
kanilang community.

Kuru is believed to be caused ng sorcery ng other people outside ng community to inflict harm. Tapos
only to find out na ang kuru is caused by the act of endocannibalism.

Arjun/Kate: Village Walks

What differentiate anthropologist sa mga cultural tourists? Halos wala silang pinagkaiba, except that
anthropologist are methodologically and theoretically articulate. Pero in terms sa context ng bakit
nandyan ka sa community is halos wala. Notion of exoticism ng community.

Bakit nagkaroon ng tourism? Bakit sya sikat sa world? Indication na fluid ang movement ng tao, pati na
disease, language and technology. Hindi lang iisa ang face ng tourism, may education, medical, eco,
religious, sex and cultural. Bakit popular? People wanted to relax and separate from the stress of
everyday lives. Tourism * temporary travel away from one’s home. Can be looked as a subset of
migration.

Cultural tourism – stresses on cultural practice and exotic people / villages. Pupunta ka ng community
para maexperience ang pagiging exotic, and to see other people.

Village walks – community tour sa Tharu

Geography: Tarai – dense forest and malaria infested. Tharu can only live here because naa silay malaria
resistant. Isolated sila for some time. Until the government (US) introduced an insecticide to address the
issue of malaria, naglipatan ang mga immigrants sa Tarai
Social classes: Brahmin and Chhetris – more powerful, Tharu – lower class, backward, primitive, ignorant

Actors: tour guides – constantly recreate the narratives na primitive ang mga Tharu,

Tourists - some are there to learn the culture, but some are very ethnocentric

Tharu – culturally hospitable people

Cultural tourism should not exoticize the people.

Crate: Gone the Bull of Winter

Bull of Winter is a legend in Sakha, Siberia. Legends – an entry point where u can understand how
people view climate change. White bull na every winter nagawas, tas every seasonal change gatanggal
ang iyahang horn.

High time for anthropologists to talk about global climate change. Very important ang documentation to
serve as examples na nangyayari ang global climate change. Cross-cultural analysis.

Global climate change – not an issue for the US, global climate change denial. But when we talk about
climate change naay obsession sa carbon dioxide and carbon monoxide (greenhouse gases), tracking the
carbon footprint.

Emphasis on the emic, how do people exchange global climate change. Sa Sakha di nila alam ano ang
global climate change, use their own narrative, how they express their changes in their environment.

Nature shaping our culture (nature predetermines the cultural practices) vs. our culture shaping our
nature (pwede nimo iingn na tungod sa atong culture kay nagakroon ng climate change)

Cold winter – kills diseases

Hot summer – more hay to harvest

Method: listen to the elders, most reliable source, sila mas kabalo about the climate

IP’s adaptability – corrected the notion na resilient sila sa mga climate change, but dili diay true.