Name: Usha Bin Farid

Id: 21103039
Sec: 1
Subject: Ant302
Response Paper: 1

Mary Douglas, Victor Turner, and Clifford Geertz's "Cultural Signifiers and
Boundary Constructs"

The topic of exterior limits and their importance in comprehending human communities and
cultures are explored in Mary Douglas' essay "External Boundaries."
Douglas talks about how a society's social system must be protected by exterior borders.
These boundaries generate a sense of order and coherence by clearly defining who is a member
of the group and who is not. According to Douglas, boundaries serve as both literal and symbolic
markers. They frequently serve as a mirror for a society's views, values, and conventions.
Boundaries of many kinds can represent various facets of a civilization. In his opinion, borders
are essential to the classification and categorization of both people and things. Societies create
boundaries to divide people and things into different categories, which aids in the organization of
social life. In the framework of borders, Douglas talks about the concepts of purity and pollution.
She asserts that many societies have customs and traditions relating to upholding purity within
their borders and guarding against external pollution. As we underline the necessity of societies
consistently maintaining their boundaries. In addition to reiterating the group's beliefs and
standards, this entails clarifying what is within and what is outside. A very interesting thing
about how Douglas talks about boundaries it kind of connects with Durkheim’s idea of social
facts. Especially the idea of sacred and profane. To make it more clear, the idea of what is sacred
and profane depends on what is good and what is bad. In the case of boundaries not just in
maintaining a society but what to do and what to not the things that are sacred and things that are
not done is installed in the cultures based on practices. This practice leads to boundaries. These
boundaries help society function.
On the other hand, Victor Turner explores various themes related to symbols and
their significance in comprehending the culture and society of the Ndembu people of Zambia in
his 1967 essay "Symbols in Ndembu Ritual," which delves into the study of symbolism in the
context of Ndembu ritual practices. The significance of symbols in Ndembu ritual
rituals is emphasized by Turner. He contends that symbols play a crucial part in expressing and
communicating cultural values, beliefs, and social structures and that rituals are full of symbolic
meaning. He defines the words "communitas" and "liminality" in the context of Ndembu
ceremonies. Liminality is the term for the stage of ritual transition where participants are in a
condition of flux and ambiguity. As people momentarily put aside their typical social roles and
hierarchies, a sense of solidarity and equality known as communitas emerges. Ndembu rites are
described by Turner as a type of social drama. According to him, Ndembu people use rituals to
confront and settle societal tensions, conflicts, and contradictions. Rituals act as a theater for the
symbolic staging and resolution of societal dramas. Turner explores how rituals temporarily
invert the usual social order by creating a "anti-structure" Social hierarchies and standards are
suspended during rituals, allowing for the emergence of a distinct social reality. The rebirth and
resurrection of the social order depend on this anti-structure. The concept of symbolic reversals
in Ndembu ceremonies is explored by Turner. These are instances where the typical social
hierarchies and expectations are subverted or reversed through symbols and behaviors. Symbolic
reversals frequently draw attention to societal tensions and inconsistencies. Turner examines
certain Ndembu ritual symbols including the drum, mat, and feathered hat. In the framework of
Ndembu culture and ritual practices, he explores the relevance of these symbols and their
meanings.
In his essay "Deep Play: Notes on the Balinese Cockfight," Clifford Geertz examines the
Balinese cockfight's cultural importance as a symbol of social expression. The article explores
various key concepts, including: argues that the cockfight is a deeply meaningful cultural
manifestation in addition to being a horrific sight. The cockfight is full of symbolism, including
the battles themselves, the betting, and the rituals that surround them. The social standing and
hierarchy in Balinese society are reflected in the cockfight.Geertz talks on how the result of a
cockfight is frequently viewed as a symbolic representation of the standing and honor of the
participants. A cockfight's outcome, whether you win or lose, can have serious social
repercussions. Geertz investigates the cockfight's moral and ethical implications. He talks about
how the Balinese use the cockfight as a mechanism to balance societal rivalries and tensions,
allowing people to express their issues and find resolutions within the framework of a ritualized
event. Another important component in the cockfight is the element of betting. Geertz
emphasizes how wagering on the results of cockfights involves not just the potential for financial
loss but also the potential for social stigma. The event gains a deeper meaning thanks to betting.
Geertz highlights how crucial it is to comprehend the cockfight from the Balinese people's point
of view. He contends that an outsider's understanding of the incident might not fully convey its
cultural relevance. Geertz takes a thick-description method in an effort to fully comprehend the
cultural environment.The Balinese view the cockfight as a performance and a form of art. Geertz
addresses the significance of the dramatic components, such as the intricate rituals, the combat,
and the reactions of the audience.
All three anthropologists stress the significance of symbolism in understanding
cultural activities, despite the fact that their works concentrate on various cultural contexts and
issues. The author of "External Boundaries," Mary Douglas, describes how external limits
represent and uphold social order. Victor Turner examines the Ndembu ritual's symbolism,
emphasizing how rituals are full of symbolic meaning. In order to understand how the Balinese
cockfight functions as a form of cultural expression, Clifford Geertz studies its symbolic
elements. All three authors—Geertz, Turner, and Douglas—take an interpretative stance toward
culture. They stress the importance of comprehending cultural behaviors and symbols from the
viewpoint of those who belong to the culture. This interpretive position can be seen in Geertz's
"thick description," Turner's emphasis on the emic perspective, and Douglas's investigation of
cultural meanings. The social dynamics entwined with cultural practices are investigated by each
anthropologist. Douglas looks at how social structure and purity/pollution perceptions are
defined by exterior boundaries. Turner explores the function of ritual in settling social conflicts
and tensions. Geertz talks about how the Balinese cockfight reflects social rank, morality, and
hierarchy.
However, the main contrast is found in the particular cultural contexts that each
anthropologist analyzes. Mary Douglas is an expert in the study of Western societies'
conceptions of purity and exterior boundaries. Victor Turner's art is mostly concerned with the
ritualistic behaviors of the Ndembu people of Zambia. In his investigation, Clifford Geertz
explores the Balinese cockfight in Bali, Indonesia. The three anthropologists look at various
cultural occurrences while discussing the symbolic elements of culture. The main themes in
Douglas's work are social limits, purity, and pollution. Turner focuses on the symbols and rituals
used in Ndembu society. The cultural importance of the Balinese cockfight is examined by
Geertz. Each anthropologist has contributed a distinct intellectual idea. In his introduction,
Douglas discusses boundaries and how they influence culture. In the framework of rituals,
Turner presents concepts like liminality, communitas, and anti-structure. Geertz's emphasis on
interpreting culture and his idea of "thick description" have had a lasting influence on
anthropology.
Despite the fact that all three rely on ethnographic research, their methods for
conducting fieldwork and gathering data vary. Geertz is renowned for his in-depth participant
observation techniques. Turner also emphasizes participant observation and the emic standpoint.
Douglas mixes literary analysis with ethnography. The fact that these anthropological studies,
despite frequently focusing on particular cultural practices and situations, have broader
ramifications and linkages to the real world is another intriguing feature of the three: the variety
of social and cultural systems among humans. They show that civilizations have distinctive
methods of self-organization, meaning creation, and value expression. This knowledge is useful
in our increasingly interconnected world, where cultural variety plays a significant role in
interpersonal relationships and international affairs.

These anthropologists' writings emphasize the significance of symbolism as a

means of intercultural communication. In the real world, effective cross-cultural communication,
diplomacy, and cooperation depend on one's capacity to perceive and comprehend symbols.
Conflicts and incorrect interpretations can result from misunderstandings of symbols and their
meanings. Turner and Geertz's anthropological research, in particular, explores social hierarchy
and structure within communities. These findings can be used to analyze social inequality, power
relationships, and social hierarchies in many countries, among other real-world scenarios. In
order to solve concerns of social justice and equity, it is crucial to have this understanding.
Victor Turner's research on rituals as a strategy for resolving social conflicts and tensions has
practical application. In communities that experience internal turmoil or intergroup disputes,
understanding how rituals and symbolic acts can work as channels for conflict resolution can
guide conflict resolution tactics and reconciliation attempts. Additionally, the writings of these
anthropologists highlight the value of cultural sensitivity and the necessity of having an open
mind while dealing with other cultures. To foster peaceful coexistence and cooperation in today's
interconnected globe, people, groups, and governments must be aware of and respectful of one
another's cultural traditions and values. It frequently crosses paths with related disciplines
including sociology, psychology, and political science. These anthropologists created concepts
and approaches that have inspired transdisciplinary study and have been used in a variety of
academic and real-world settings.
Not to mention, what makes me think that Victor Turner and
Clifford Geertz in a way share a very similar idea. The reason is that they talk about rituals of
other societies and talk about how each if seen through an equal lens can tell you that no matter
how simple, complicated, or weird cultures are they each show the significance of the culture. It
also shows that culture is not just a way route. Where you can easily aside other's beliefs and
thoughts. Instead, each has their own values and social views that construct them to be what they
are and in no way they are way below anyone. This is a very important lesson in the sense that
anthropologists should never be biased. Instead, they should broaden their lens and see
everything in an equal way.
Anthropological research, then, aids in the preservation of cultural legacy.
Anthropologists contribute to preserving traditional knowledge and behaviors by recording and
examining cultural practices, which is crucial in light of globalization and cultural
homogenization. In conclusion, the anthropological writings of Clifford Geertz, Victor Turner,
and Mary Douglas provide insightful techniques and perspectives that go beyond the purview of
academic anthropology. They shed light on issues pertaining to social structure, conflict,
communication, and cultural preservation while also offering techniques for comprehending,
appreciating, and interacting with other cultures in the real world.