How can we hold both public and personal worlds in the eye of a unified theory of meaning? What ethnographic and theoretical possibilities do we create in the balance? Anthropology Through a Double Lens offers a theoretical framework encompassing both of these domains—a "double lens." Daniel Touro Linger argues that the literary turn in anthropology, which treats culture as text, has been a wrong turn. Cultural analysis of the interpretive or discursive variety, which focuses on public symbols, has difficulty seeing—much less dealing convincingly with—actual persons. While emphasizing the importance of social environments, Linger insists on equal sensitivity to the experiential immediacies of human lives. He develops a sustained critique of interpretive and discursive trends in contemporary anthropology, which have too strongly emphasized social determinism and public symbols while too readily dismissing psychological and biographical realities. Anthropology Through a Double Lens demonstrates the power of an alternative dual perspective through a blend of critical essays and ethnographic studies drawn from the author's field research in São Luís, a northeastern Brazilian state capital, and Toyota City, a Japanese factory town. To span the gap between the public and the personal, Linger provides a set of analytical tools that include the ideas of an arena of meaning, systems of systems, bridging theory, singular lives, and reflective consciousness. The tools open theoretical and ethnographic horizons for exploring the process of meaning-making, the force of symbolism and rhetoric, the politics of representation, and the propagation and formation of identities. Linger uses these tools to focus on key issues in current theoretical and philosophical debates across a host of disciplines, including anthropology, psychology, history, and the other human sciences.
How can we hold both public and personal worlds in the eye of a unified theory of meaning? What ethnographic and theoretical possibilities do we create in the balance? Anthropology Through a Double Lens offers a theoretical framework encompassing both of these domains—a "double lens." Daniel Touro Linger argues that the literary turn in anthropology, which treats culture as text, has been a wrong turn. Cultural analysis of the interpretive or discursive variety, which focuses on public symbols, has difficulty seeing—much less dealing convincingly with—actual persons. While emphasizing the importance of social environments, Linger insists on equal sensitivity to the experiential immediacies of human lives. He develops a sustained critique of interpretive and discursive trends in contemporary anthropology, which have too strongly emphasized social determinism and public symbols while too readily dismissing psychological and biographical realities. Anthropology Through a Double Lens demonstrates the power of an alternative dual perspective through a blend of critical essays and ethnographic studies drawn from the author's field research in São Luís, a northeastern Brazilian state capital, and Toyota City, a Japanese factory town. To span the gap between the public and the personal, Linger provides a set of analytical tools that include the ideas of an arena of meaning, systems of systems, bridging theory, singular lives, and reflective consciousness. The tools open theoretical and ethnographic horizons for exploring the process of meaning-making, the force of symbolism and rhetoric, the politics of representation, and the propagation and formation of identities. Linger uses these tools to focus on key issues in current theoretical and philosophical debates across a host of disciplines, including anthropology, psychology, history, and the other human sciences.
This book is about violence in the Brazilian city of Sao Luis. It describes how people think about and negotiate dangerous encounters - vital and disturbing experiences that, when they go wrong, yield moral failure, humiliation, and death. Brazilians, like people elsewhere, worry about the perils of coming face-to-face with the wrong person, at the wrong time, under the wrong circumstances. The book discusses two conceptually linked forms of perilous face-to-face encounters: Carnival, a bacchanalian festival, and briga, a potentially lethal street confrontation. When playing becomes fighting, Carnival's samba, fueled by the controlled venting of dangerous passions, gives way to the explosive pas de deux of the street fight. Sao-luisenses tell vivid, sometimes terrifying, stories of verbal and physical confrontations. Their narratives, based on cultural models of Carnivals and brigas, highlight the vulnerability of the self to humiliation by others and the vulnerability of moral controls to one's own hostile emotions. The book argues that this double sense of social and psychological vulnerability is a product of Brazilian interpersonal relations, which are profoundly marked by the arbitrary exercise of power and the stifling of resentment in subordinates. Culture here consists not of shared symbols but of shared quandaries. The author suggests that Brazilian street fighting is an alarm bell - an inarticulate representation of pressing but poorly understood social and psychological dilemmas. Violence in Sao Luis may therefore be a desperate attempt to understand and come to grips with the very resentment, rooted in the city's harsh social transactions, that engenders it.
This is an ethnographic study, based on fieldwork and extensive personal interviews, of Brazilians of Japanese descent who have migrated to Japan in response to the government's call for ethnically acceptable unskilled workers. These people of Toyota City are among 200,000 Brazilians of Japanese descent who live in Japan today, forming Japan's third-largest minority group.
This is an ethnographic study, based on fieldwork and extensive personal interviews, of Brazilians of Japanese descent who have migrated to Japan in response to the government's call for ethnically acceptable unskilled workers. These people of Toyota City are among 200,000 Brazilians of Japanese descent who live in Japan today, forming Japan's third-largest minority group.
This book is about violence in the Brazilian city of Sao Luis. It describes how people think about and negotiate dangerous encounters - vital and disturbing experiences that, when they go wrong, yield moral failure, humiliation, and death. Brazilians, like people elsewhere, worry about the perils of coming face-to-face with the wrong person, at the wrong time, under the wrong circumstances. The book discusses two conceptually linked forms of perilous face-to-face encounters: Carnival, a bacchanalian festival, and briga, a potentially lethal street confrontation. When playing becomes fighting, Carnival's samba, fueled by the controlled venting of dangerous passions, gives way to the explosive pas de deux of the street fight. Sao-luisenses tell vivid, sometimes terrifying, stories of verbal and physical confrontations. Their narratives, based on cultural models of Carnivals and brigas, highlight the vulnerability of the self to humiliation by others and the vulnerability of moral controls to one's own hostile emotions. The book argues that this double sense of social and psychological vulnerability is a product of Brazilian interpersonal relations, which are profoundly marked by the arbitrary exercise of power and the stifling of resentment in subordinates. Culture here consists not of shared symbols but of shared quandaries. The author suggests that Brazilian street fighting is an alarm bell - an inarticulate representation of pressing but poorly understood social and psychological dilemmas. Violence in Sao Luis may therefore be a desperate attempt to understand and come to grips with the very resentment, rooted in the city's harsh social transactions, that engenders it.
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