Preface I. On the Shoulders of Bakhtin and Vygotsky 1. The Woman Who Climbed Up the House 2. A Practice Theory of Self and Identity II. Placing Identity and Agency 3. Figured Worlds 4. Personal Stories in Alcoholics Anonymous 5. How Figured Worlds of Romance Become Desire III. Power and Privilege 6. Positional Identities 7. The Sexual Auction Block IV. The Space of Authoring 8. Authoring Selves 9. Mental Disorder, Identity, and Professional Discourse 10. Authoring Oneself as a Woman in Nepal V. Making Worlds 11. Play Worlds, Liberatory Worlds, and Fantasy Resources 12. Making Alternate Worlds in Nepal 13. Identity in Practice Notes References Credits Index

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Identity and Agency in Cultural Worlds

Series Editor's Preface. Introduction by John Breuilly. Acknowledgements. 1. Definitions. State and nation. The nation. 2. Culture in Agrarian Society. Power and culture in the agro-literature society. The varieties of agrarian rulers. 3. Industrial Society. The society of perpetual growth. Social genetics. The age of universal high culture. 4. The Transition to an Age of Nationalism. A note on the weakness of nationalism. Wild and garden culture. 5. What is a Nation. The course of true nationalism never did run smooth. 6. Social Entropy and Equality in Industrial Society. Obstacles to entropy. Fissures and barriers. A diversity of focus. 7. A Typology of Nationalisms. The varieties of nationalist experience. Diaspora nationalism. 8. The Future of Nationalism. Industrial culture - one or many?. 9. Nationalism and Ideology. Who is for Nuremberg?. One nation, one state. 10. Conclusion. What is not being said. Summary. Select bibliography. Bilbliography of Ernest Gellner's writing: Ian Jarvie. Index

Nations and Nationalism

The theory of social representations occupies a place apart in social psychology both by the problems it raises and the scale of the phenomena with which it deals. This provokes many a criticism and misunderstanding. Such a theory may not correspond with the model of social psychology as it is defined at present. One attempts however to show that it answers important social and scientific questions, in what it differs from the classical conception of collective representations and, from the very beginning, adopts a constructivist perspective which has spread in social psychology since. Several trends of research have confirmed its vision of the relations between social and cognitive phenomena, communication and thought. More detailed remarks aim at outlining the nature of social representations, their capacity to create information, their function which is to familiarize us with the strange, according to the categories of our culture. Going farther, one insists on the diversity of methodological approaches. If the experimental method is useful to understand how people should think, higher mental and social processes must be approached by different methods, including linguistic analysis and observation of how people think. No doubt, social representations have a relation with the more recent field of social cognition. But inasmuch as the former depend on content and context, i.e. subjectivity and sociability of people, they approach the phenomena differently from the latter. Referring to child psychology and anthropology, one can contend, despite appearances, that it is also a more scientific approach. There is however much to be learned from criticisms and there is still a long way to go before we arrive at a satisfactory theory of social thinking and communication.

Notes towards a description of Social Representations

The purpose of this chapter is not to argue that the human body is an important object of anthropological study, but that a paradigm of embodiment can be elaborated for the study of culture and self. By paradigm I mean simply a consistent methodological perspective that encourages reanalysis of existing data and suggests new questions for empirical research. Although I shall argue that a paradigm of embodiment transcends different methodologies, I will not attempt to synthesize the broad multi-disciplinary literature on the body1 The approach I will develop from the perspective of psychological anthropology leans strongly in the direction of phenomenology. This approach to embodiment begins from the methodological postulate that the body is not an object to be studied in relation to culture, but is to be considered as the subject of culture, or in other words as the existential ground of culture.

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Embodiment as a Paradigm for Anthropology

Some writers assume--and others deny--that all human beings distinguish emotions from nonemotions and divide the emotions into happiness, anger, fear, and so on. A review of ethnographic and cross-cultural studies on (a) emotion lexicons, (b) the emotions inferred from facial expressions, and (c) dimensions implicit in comparative judgments of emotions indicated both similarities and differences in how the emotions are categorized in different languages and cultures. Five hypotheses are reviewed: (a) Basic categories of emotion are pancultural, subordinate categories culture specific; (b) emotional focal points are pancultural, boundaries culture specific; (c) emotion categories evolved from a single primitive category of physiological arousal; (d) most emotion categories are culture specific but can be defined by pancultural semantic primitives; and (e) an emotion category is a script with both culture-specific and pancultural components.

Culture and the categorization of emotions.

The great pilgrimage center of southeastern Sri Lanka, Kataragama, has become in recent years the spiritual home of a new class of Hindu-Buddhist religious devotees. These ecstatic priests and priestesses invariably display long locks of matted hair, and they express their devotion to the gods through fire walking, tongue-piercing, hanging on hooks, and trance-induced prophesying. The increasing popularity of these ecstatics poses a challenge not only to orthodox Sinhala Buddhism (the official religion of Sri Lanka) but also, as Gananath Obeyesekere shows, to the traditional anthropological and psychoanalytic theories of symbolism. Focusing initially on one symbol, matted hair, Obeyesekere demonstrates that the conventional distinction between personal and cultural symbols is inadequate and naive. His detailed case studies of ecstatics show that there is always a reciprocity between the personal-psychological dimension of the symbol and its public, culturally sanctioned role. "Medusa's Hair" thus makes an important theoretical contribution both to the anthropology of individual experience and to the psychoanalytic understanding of culture. In its analyses of the symbolism of guilt, the adaptational and integrative significance of belief in spirits, and a host of related issues concerning possession states and religiosity, this book marks a provocative advance in psychological anthropology.

Medusa's hair : an essay on personal symbols and religious experience

In this study a social and cultural anthropologist and a specialist in the study of religion pool their talents to examine recent changes in popular religion in Sri Lanka. As the Sinhalas themselves perceive it, Buddhism proper has always shared the religious arena with a spirit religion. While Buddhism concerns salvation, the spirit religion focuses on worldly welfare. Buddhism Transformed describes and analyzes the changes that have profoundly altered the character of Sinhala religion in both areas.

Buddhism Transformed: Religious Change in Sri Lanka

In January 1778 Captain James Cook "discovered" the Hawaiian islands and was hailed by the native peoples as their returning god Lono. On a return voyage, after a futile attempt to discover the Northwest Passage, Cook was killed in what modern anthropologists and historians interpret as a ritual sacrifice of the fertility god. Questioning the circumstances surrounding Cook's so-called divinity - or apotheosis - and his death, Gananath Obeyesekere debunks one of the most enduring myths of imperialism, civilization, and conquest - the notion that the Western civilizer is a god to savages. Through a close reexamination of Cook's gruelling final voyage, his increasingly erratic behaviour, his strained relations with the Hawaiians, and the violent death he met at their hands, Obeyesekere rewrites an important segment of British and Hawaiian history in a way that challenges Eurocentric views of non-Western cultures. The discrepancies between Cook the legend and the person come alive in a narrative based on shipboard journals and logs kept by the captain and his officers. In these accounts Obeyesekere sees Cook as both the self-conscious civilizer and as the person who, his mission gone awry, becomes a "savage" himself - during the last voyage it was Cook's destructive side that dominated. After examining various versions of the "Cook myth" the author argues that the Hawaiians did not apotheosize the captain but revered him as a chief on par with their own. The blurring of conventional distinctions betwen history, hagiography, and myth, Obeyesekere maintains, requires us to examine the presuppositions that go into the writing of history and anthropology.

The Apotheosis of Captain Cook: European Mythmaking in the Pacific

Acknowledgements and Recommendations for Further Reading 1. Introduction 2. Gotama Buddha's Problem Situation 3. The Buddha's Dhamma 4. The Sangha's Discipline 5. The Accomodation between Buddhism and Society in Ancient India 6. The Buddhist Tradition in Sri Lanka 7. Protestant Buddhism 8. Current Trends, New Problems Works cited, Abbreviations and Primary Sources References Index

Theravāda Transformed?@@@Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo@@@Buddhism Transformed: Religious Change in Sri Lanka@@@Theravada Transformed?@@@Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo

Gananath Obeyesekere

Papers

Medusa's hair : an essay on personal symbols and religious experience

Buddhism Transformed: Religious Change in Sri Lanka

The Apotheosis of Captain Cook: European Mythmaking in the Pacific

Theravāda Transformed?@@@Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo@@@Buddhism Transformed: Religious Change in Sri Lanka@@@Theravada Transformed?@@@Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo

Medusa's Hair: An Essay on Personal Symbols and Religious Experience.