By Peter Just
This research of justice and morality one of the Dou Donggo, a highland humans in Indonesia, deals an cutting edge method of knowing the workings of legislation and dispute payment in small groups. Peter simply argues that the operation of any felony method is healthier understood within the context of its ethical ontology: the basic tradition assumptions that the folks have in regards to the nature of the area, the beings that inhabit it, and their relationships to each other, in addition to rules approximately causation, legal responsibility, and so forth. the writer takes Dou Donggo ideals in evil spirits and tutelary gods, theories of notion and physically humors, and the mystical prowess of judges who're additionally healers and hyperlinks them to the guiding rules and daily operation of a consensual process of justice. the 1st a part of the publication offers contextualizing fabric on present debates approximately ethnography and the anthropology of legislations, a full of life account of the author's box reviews, and a historical past of the Dou Donggo. next chapters use anecdotes and examples to explicate the structure of the village as an ethical group and the ethical ontology on which that neighborhood is predicated. Concluding chapters offer a "thick description" of 3 genuine disputes witnessed by way of the writer.
Read or Download Dou Donggo justice: conflict and morality in an Indonesian society PDF
Best cultural books
Transcendent person argues for a reappraisal of where of the person in anthropolgical idea and ethnographic writing. A wealth of voices illustrate and tell the textual content, displaying ways that members creatively 'write', narrate and animate cultural and social lifestyles. this is often an anthropology imbued with a liberal morality that is prepared to make worth decisions over and opposed to tradition in favour of individuality.
Stories that evoke the actual know-how of contact, scent, and physically presence could be important hyperlinks to domestic for individuals dwelling in diaspora from their tradition of foundation. How can filmmakers operating among cultures use cinema, a visible medium, to transmit that actual experience of position and tradition? within the pores and skin of the movie Laura U.
During this significant contribution to modern political conception, Jean Cohen and Andrew Arato argue that the idea that of civil society articulates a contested terrain within the West which can develop into a main locus for the growth of democracy and rights.
- Being Unemployed in Northern Ireland: An Ethnographic Study
- Understanding Scotland: The Sociology of a Stateless Nation (International Library of Sociology)
- Gran Revolucion cultural socialista en china
- Inauthentic: The Anxiety over Culture and Identity
- Fashion, Desire and Anxiety: Image and Morality in the Twentieth Century
- Cultural Perspectives in a Global Marketplace: Proceedings of the 2010 Cultural Perspectives in Marketing Conference
Extra info for Dou Donggo justice: conflict and morality in an Indonesian society
The epistemological furor of the 1980s lost some of its millenarian tone as the actual millennium began to approach (but cf. Rosaldo 1989) and those considering the question tended to be more revisionistic than iconoclastic (Sanjek 1990, 1991; Fardon 1990; Van Maanen 1995; Geertz 1996, 2000; Hammersley 1992; and, wonderfully, Gellner 1992). In 1986 George Marcus and Michael M. J. ” The ‘‘crisis”—or critique—as I see it, is threefold: methodological, political, and epistemological, although all three elements are, of course, interrelated.
But it also strikes me that all grains of sand are not equal, that some provide rhetorically better points of access than others. As I will discuss more fully below, disputing-especially in face-to-face communities like Donggo—is like any complex cultural activity in the way in which it calls on a broad range of widely distributed diffuse understandings. ” Successful disputing relies on articulated norms and unarticulated values, on the day-to-day sharing—or contesting—of basic cosmological, ontological, epistemological, and moral understandings that are crucial aspects of the intersubjective “practice” (in Bourdieu’s  sense of the word) which forms the cultural basis of social life.
Hymes 1972). In large part this critique has centered on a presumed asymmetry of power between the ethnographer and the ethnographized (Said 1979; Rosaldo 1989; Morely and Robins 1995; Appadurai 1992). It is unfair, the argument goes, for the ethnographer to have a monopoly over how the subject is described and it is unseemly that ethnographers should profit by “appropriating” descriptions of exotic but impoverished Others—in effect stealing intellectual property—and thereby enjoying tenured academic careers.