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	Clifford Geertz - Wikipedia, the free encyclopedia
		Clifford James Geertz (born August 23, 1926 in San Francisco) is an American anthropologist serving as professor emeritus at the Institute for Advanced Study, Princeton, New Jersey.
		At the University of Chicago, Geertz became a "champion of symbolic anthropology", which gives prime attention to the role of thought (of "symbols") in society.
		Culture, outlined by Geertz in his famous book The Interpretation of Cultures (1973), is "a system of inherited conceptions expressed in symbolic forms by means of which people communicate, perpetuate, and develop their knowledge about and attitudes toward life." The function of culture is to impose meaning on the world and make it understandable.
	en.wikipedia.org /wiki/Clifford_Geertz (446 words)

	AE book review search (Site not responding. Last check: 2007-10-22)
		Geertz relates that he entered academia in the best of times, viewed against the corporate university of today, but his is nonetheless a curious claim given what many leftist academics and some indigenous anthropologists (e.g., Gene Weltfish) experienced as a consequence of the McCarthy years.
		Geertz concludes, moreover, that the peculiar blending of informant and friend in fieldwork is not, as apologists for positivism claim, problematic but provides an opportunity to examine the types of values implicit in social scientific research.
		That is, from Geertz’s nostalgic view of the academy to his presumptions of shared culture, in the sense of shared meaning, the positioning—historical, cultural, political, and otherwise—of both anthropologist and informants is largely ignored.
	www.aaanet.org /aes/bkreviews/result_print.cfm?bk_id=1374 (726 words)

	Clifford Geertz on Ethnography and Social Construction (Site not responding. Last check: 2007-10-22)
		Geertz sees rhetoric and composition as similar in many ways to anthropology, especially in the relative youth of both disciplines and in the fact that neither has "a distinct subject matter" or a "real method" of research.
		Geertz is particularly frustrated with attempts to maintain a sharp distinction between the humanities and the sciences.
		Geertz counters, are succumbing to a simplistic two-cultures notion that fails to account for the complexity of the intellectual universe.
	jac.gsu.edu /jac/11.2/Articles/geertz.htm (10376 words)

	Big Ideas. Big Thinkers. Clifford Geertz \| Thirteen/WNET
		Geertz is known for breaking away from the 1950s emphasis on scientistic inquiry and for introducing a more metaphorical and literary style to the discipline of anthropology, according to his biographer Fred Inglis, author of CLIFFORD GEERTZ: CULTURE, CUSTOM, AND ETHICS (1999).
		Geertz is the recipient of numerous honorary degrees and scholarly awards, the author of twelve books, and the co-author and editor of a number of others.
		The New Criterion - The Ethnocentrism of Clifford Geertz
	www.thirteen.org /bigideas/geertz.html (411 words)

	Reader Response - The Somewhat Unitary World of Clifford Geertz (Site not responding. Last check: 2007-10-22)
		Geertz suggests in the interview, however, that the dullness might also be explained in rhetorical rather than narrative terms.
		By the early 1980s, a fair number of anthropologists besides Geertz were reconsidering the place of writing in the field, more specifically, in narrative and rhetorical terms (see, for example, Marcus and Cushman), but by the late 1980s, writing had become the occasion for one of the most heated debates in anthropology.
		Geertz says as much himself about the effects of feminism and poststructuralism on anthropology, and many of us have observed, first hand, similar changes in literary studies and, in turn, shifts in attitudes toward writing in some English departments.
	jac.gsu.edu /jac/12.1/ReaderResponse/1.htm (1989 words)

	Smart Library (Site not responding. Last check: 2007-10-22)
		Clifford Geertz, a cultural anthropologist, studies the different forms of rotating credit in China, Japan, and Vietnam on the basis of their complexities, similarities, and differences.
		Geertz believes that ROSCAs are necessary for the advancement of developing countries because while they stress the importance of savings and provide access to credit, they do so in a way that melds traditional and modern methods and values.
		Geertz's article is based on fieldwork conducted from May 1953 through September 1954, which he undertook as a part of a group project of 7 anthropologists and sociologists and for which he used a variety of secondary literature.
	microenterprise.smartlibrary.org /NewInterface/segment.cfm?segment=1308 (696 words)

	Thick description - Wikipedia, the free encyclopedia
		Thick description is a phrase used most famously by the anthropologist Clifford Geertz to describe his own specific mode of practice.
		Geertz originally adopted the term from philosopher Gilbert Ryle.
		Geertz argues that all human behaviour is like this.
	en.wikipedia.org /wiki/Thick_description (223 words)

	Clifford Geertz (Site not responding. Last check: 2007-10-22)
		Clifford Geertz first studied anthropology in Harvard University.
		Geertz and his wife were both accepted at Harvard to study Social Relations as they wanted to pursue their degrees in Anthropology.
		Geertz is now Professor Emeritus at the Institute for Advanced Study located in Princeton, New Jersey.
	www.mnsu.edu /emuseum/information/biography/fghij/geertz_clifford.html (274 words)

	Clifford Geertz, “Description: Toward and Interpretive Theory of Culture,” The Interpretation of Culture, (NY: ...
		Clifford Geertz (1926-present) began his academic career at Antioch College in Ohio as an English major and went on to study anthropology at Harvard.
		Geertz is best known for his attention to systems of meaning—the symbolic—in anthropological analysis of culture, how cultures change, and the study of culture at large.
		And, worse than that, the more deeply it goes the less complete it is… There are a number of ways of escaping this—turning culture into folklore and collecting it, turning it into traits and counting it, turning it into institutions and classifying it, turning it into structures and toying with it.
	academic.csuohio.edu /as227/spring2003/geertz.htm (1122 words)

	Learning Commons - What is Culture? - Definitions - Geertz (Site not responding. Last check: 2007-10-22)
		Clifford Geertz (1926-present) is best known for his ethnographic studies of Javanese culture (Java is an Indonesian island south of Borneo) and for his writings about the interpretation of culture.
		Bodley and Geertz can both compared here with Matthew Arnold for for perspective on the great transition which has taken place regarding the concept "culture" in Western thought over the past century; Raymond Williams's perspective might be taken as a middle ground in this transition.
		Geertz argues that culture is "public because meaning is"--systems of meaning are necessarily the collective property of a group.
	www.wsu.edu:8001 /vcwsu/commons/topics/culture/culture-definitions/geertz-text.html (419 words)

	[No title] (Site not responding. Last check: 2007-10-22)
		Clifford Geertz's "Deep Play" is a strange read to the historian who has not been exposed previously to anthropological works.
		Geertz also relies on a tightly structured form later in his article when he begins to sum up his ideas of the relevance of the cockfight to Balinese society in general.
		Geertz, falling in line with Stone, has mixed the quantitative 'reality' of the social historian, and mixed it with the imagination (intellectual hedonism?) of the narrative historian, along with a strange and heady dose of the quasi- philosophical esoterica of the anthropologist.
	www.mousetrap.net /~mouse/uta/COCKFIGH.TXT (425 words)

	The ethnocentrism of Clifford Geertz
		Geertz’s best-known contribution to anthropology was his use of the term “thick description.” This was not original but a concept he borrowed in the 1970s from the English philosopher Gilbert Ryle who argued that human gestures often had multiple layers of meaning that could only be described through the symbols used by a culture.
		Geertz contributed to this movement in a number of studies, some of which were based on his fieldwork, while others were derived from information he gleaned from history books, such as his analyses of the royal symbolism of Elizabeth I of England or the Negara court in Bali.
		Geertz mocks the critique of relativism advanced by his fellow anthropologist I. Jarvie without apparently realizing that this is the very position that he defends himself later in the same essay.
	www.freerepublic.com /focus/f-news/777310/posts (4895 words)

	Amazon.com: Works and Lives: The Anthropologist As Author: Books: Clifford Geertz (Site not responding. Last check: 2007-10-22)
		Geertz compares the literary styles of Claude Levi-Strauss, Edward Evans-Pritchard and Bronislaw Malinowski, among others, and calls upon present-day ethnographers to enliven and substantiate their work by paying attention not only to what they write, but how they write as well.
		Geertz offers ethnographers a conceptual framework that allows them freedom and control, a way to talk with confidence about their people group studied, a way to write new texts that might enlarge the sense of what everyday life is about.
		Geertz exemplifies this by saying that death is something universal, something that happens everywhere, among every kind of people, no matter which race, color or gender, whether adult or children; yet anthropologists have minimized this fact when describing death within their people group by focusing on the exotic, curious and sometimes violent rituals.
	www.amazon.com /exec/obidos/tg/detail/-/0804717478?v=glance (1329 words)

	Clifford Geertz
		Clifford James Geertz was born in San Francisco in 1926.
		In 1965 Geertz updated his The Development of the Javanese Economy: A Socio-Cultural Approach in a book called The Social History of an Indonesian Town where he added a major chapter on the effects of the Indonesian Revolution against the Netherlands’ sovereignty on the town under study (called Modjokuto).
		Clifford Geertz’s best known work from this decade is 1973’s The Interpretation of Cultures, which addresses issues facing the anthropologists of the world and what their work should entail.
	hyper.vcsun.org /HyperNews/battias/get/cs600/bio/6.html?nogifs (754 words)

	friegeer
		Geertz looks at cultures and nations not as residual roots to be nurtured while Lexuses fill global highways; rather, he looks at them as complex social organisms now lacking clear definition in a fragmented world.
		It would be interesting to send Clifford Geertz as the world's plenipotentiary to bring their assertiveness into the "practical politics of cultural conciliation" (256) that he envisions.
		Geertz's final opting for "hope"--an echo of Friedman's huzzah for the USA way--may be the best strategy for resolving the issue for the time being.
	webpages.ursinus.edu /rrichter/friegeer.htm (4176 words)

	Amazon.ca: The Interpretation of Cultures: Selected Essays: Books (Site not responding. Last check: 2007-10-22)
		The Interpretation of Culture by Clifford Geertz is concerned with articulating a particular view of what culture is, what role it plays in social life, and proposes a methodology with which it should be studied.
		Geertz posits that culture should not be seen as a science in search of law but instead as an interpretation in search of meaning.
		Geertz was far ahead of them all, perhaps due to an enormously rich empirical material - which both enriches the "thick" theories he has as well as function as a pedagogic device to illustrate the points he makes.
	www.amazon.ca /exec/obidos/ASIN/0465097197 (1381 words)

	A Village of Ideas: Clifford Geertz (Site not responding. Last check: 2007-10-22)
		Geertz begins by presenting the confrontation between the different methods of studying cultures and also giving a short summary on the background of Malinowski.
		In saying that though, Geertz was not out to persuade but make an argument for his method and inform with detail and allow the audience to develop their own thoughts and opinions.
		The nisba is basically used as an identity for the Moroccan culture Geertz does not try to study the actual people or try to be like them, he wants to study their signs, symbols, and way of doing things.
	www.uta.edu /english/hawk/syllabi/village/geertz.html (411 words)

	Department of Religious Studies
		Born in 1926 and now retired from academia--though still a much published and often translated author--Clifford Geertz is among the best known and most influential U.S. anthropologists of the mid- to late-twentieth century.
		Geertz spent time in such other places as Bali and Morocco, ensuring that his work has been particularly well known to some scholars of modern Islam.
		As such, Geertz is part of the hermeneutic and phenomenological traditions of scholarship--traditions with a long and still active history in the humanistic study of religion.
	www.as.ua.edu /rel/aboutrelbiogeertz.html (489 words)

	Harvard University Press:After the Fact
		In prose that is sometimes liquid, sometimes faux-Jamesian, Geertz looks back over the sites of his anthropological labors: Sefrou, in Morocco; Pare, in Indonesia; the University of Chicago; the Institute for Advanced Study, at Princeton...The reader is allowed to witness how fruitfully accident and idea have mingled in the making of one anthropologist's career.
		Geertz's disarmingly casual [book is]...a history of his relationships with the towns in Indonesia and Morocco where he's done his most sustained fieldwork, cast in terms of a history of the ideas that have shaped that work...Its deftly rendered anecdotes always serve as illustrations of concepts...Elegant.
		Clifford Geertz is Harold F. Linder Professor of Social Science, Institute for Advanced Study, Princeton.
	www.hup.harvard.edu /catalog/GEEAFT.html?show=reviews (382 words)

	CliffordGeertz in SocialThoughtWiki (Site not responding. Last check: 2007-10-22)
		Geertz's definition of culture has had a broad impact on the social sciences and humanities.
		Geertz rejects the notion that people can judge cultures other than their own, arguing that we have for too long found in the "primitive" merely the "image of our fears." He argues that we need to put limits on the Western tendency to see our values as universal or potentially universal.
		Keith Windschuttle here makes the surprising argument that it is Geertz, not those who disagree with cultural relativism, who are ethnocentric.
	www.sscnet.ucla.edu /classes/cluster21/wiki/index.pl?CliffordGeertz (123 words)

	Doug Renselle's Review of Clifford Geertz' Available Light
		Geertz coalesces a similar assessment, "Anthropology, one of whose vocations, at least, is to locate…demarcations, to discriminate…breaks and describe…continuities, has fumbled with [charting demarcations] from the beginning, and fumbles with it still." Chapter XI, p.
		Geertz and any other anthropologist studying in a foreign culture pretend to be in that culture while, both they and their informants know — that pretense is only fictional role playing — unless said anthropologists extensively immerse themselves in their informants' culture.
		Geertz calls this cultural interrelationship/Poisson bracket noncommutativity, "irreversibility." Analogously, a quanton of an anthropologist visiting/immersing in a culture is grossly omnifferent from a quanton of an anthropologist and an informant visiting said anthropologist's local culture.
	www.quantonics.com /Review_of_Clifford_Geertz_Available_Light.html (14503 words)

	[No title] (Site not responding. Last check: 2007-10-22)
		Geertz believed that each culture is unique and refused to seek universal laws among different cultures.
		One example of Geertz’s work is his analysis of a funeral in Java, the main island of Indonesia.
		Geertz dealt with religious and political symbols, and depicted their clash caused by a recent social change.
	www.mnsu.edu /emuseum/cultural/anthropology/Geertz.html (277 words)

	Amazon.com: The Religion of Java: Books: Clifford Geertz (Site not responding. Last check: 2007-10-22)
		Clifford Geertz is the Harold S. Linder Professor of Social Science at the Institute for Advanced Study in Princeton.
		According to Geertz, this variant of Javanese religion is very textual oriented and show a great concern with Islamic doctrines, while abangan is more concerned with the ritual aspects of their religious life.
		The third variant of the Javanese religiosity is the priyayi which, according to Geertz, is the Hindu cultural elite which primarily is connected to the bureaucratic parts of the society (in contrast to the abangan who are peasants and the santri who are merchants).
	www.amazon.com /exec/obidos/tg/detail/-/0226285103?v=glance (1279 words)

	Geertz, C.: Negara: The Theatre State in 19th Century Bali.
		In Bali Geertz found negara to be a "theatre state," governed by rituals and symbols rather than by force.
		Much of Geertz's previous work--including his world-famous essay on the Balinese cockfight--can be seen as leading up to the full portrait of the "poetics of power" that Negara so vividly depicts.
		"The main purpose of Geertz's study is to delineate the general structure of the Negara by focusing on one particularly well-documented case, that of Bali in the era preceding the Dutch invasion of 1906.
	www.pup.princeton.edu /titles/756.html (317 words)

	Richard Shweder's Review of Clifford Geertz' Available Light - Personal Permission to Use in Quantonics
		Geertz is not) think he is a middle-of-the-road liberal and an antiquarian who still believes there is some good work to be done with that old fashioned idea of "culture".
		Geertz describes the aims of pluralism: "Imagining difference (which of course does not mean making it up, but making it evident) remains a science of which we all have a need." (page 85).
		Geertz is critical not only of the intellectual fanatics in the academy (the total systems builders, the "it all comes down to" types, those who fancy "theory-of-everything" notions) but of the infidels (the skeptical anti-science postmodernists) as well.
	www.quantonics.com /Review_of_Available_Light_by_Richard_Shweder.html (1991 words)

	ANTH 303 - Cultural Theory Since Geertz
		Students are expected to have a strong background in anthropology and the ability to participate in sustained intellectual discussion around central issues of cultural theory, whatever sub-specialization they pursue in the discipline.
		In the 1970s Clifford Geertz radically refigured culture theory in anthropology and in the process repositioned anthropology in the social sciences and humanities, moving our discipline from of its exotic corner to near the center of intellectual life.
		Arguing that culture must be seen as “webs of meaning” within which humans must live, he shifted anthropology from the scientism of the 1950s and 1960s to a more interpretive and humanist mode of research and analysis.
	www.csuchico.edu /anth/syllabi/ANTH303_spring03.htm (1715 words)

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