It is one of those things that have no language barrier. The lay has a stanza no. Lifted up into Siva's presence, he is given the choice of three cocks. Except this is not a short story. Despite the reserved nature with which attendance at a cockfight was acknowledged, one aged man I briefly conversed with admitted that he had attended cockfights since he was a child, lending the ceremony a sense of uninterrupted longevity that spanned decades. For them, and to a degree for ourselves, we were nonpersons, specters, invisible men.
Fighting cocks, almost every Balinese I have ever discussed the subject with has said, is like playing with fire only not getting burned. In his book Geertz uses the fights to analyze the culture, representing their various values and fears through their recreation and competition. A match made, the other hopefuls retire with the same deliberate indifference, and the selected cocks have their spurs tadji affixed--razor sharp, pointed steel swords, four or five inches long. Bettors themselves form a sociomoral hierarchy in these terms. But it is a momentary gain or lost, the statues is only gained or lost momentarily following the fight but is maintained in the long run, with cockfights assisting in making sure of that.
Frye, The Educated Imagination Bloomington. The Balinese do not breed cocks to any significant extent, nor, so far as I have been able to discover, have they ever done so. The culture of a people is an ensemble of texts, themselves ensembles, which the anthropologist strains to read over the shoulders of those to whom they properly belong. However, they greatly differ in their approaches. Work that is obviously paraphrased or copied both the original and the copy will be given a zero.
The actual cockfight is a human competition, delegated to animals, where the winner gets respect and admiration from the others, while money although Geertz does describe the complex betting system in great detail is secondary. But the idea remains theoretically undeveloped; and the more profound corollary, so far as anthropology is concerned, that cultural forms can be treated as texts, as imaginative works built out of social materials, has yet to be systematically exploited. The same can be said about Filipino men and their Jeepneys. And as prestige, the necessity to affirm it, defend it, celebrate it, justify it, and just plain bask in it but not given the strongly ascriptive character of Balinese stratification, to seek it , is perhaps the central driving force in the society, so also--ambulant penises, blood sacrifices, and monetary exchanges aside--is it of the cockfight. A coconut pierced with a small hole is placed in a pail of water, in which it takes about twenty-one seconds to sink, a period known as a tjeng and marked at beginning and end by the beating of a slit gong. The spurs are affixed by winding a long length of string around the foot of the spur and the leg of the cock.
Cockfights are open events to which anyone who wishes may come, sometimes from quite distant areas, but well over 90 percent, probably over 95, are very local affairs, and the locality concerned is defined not by the village, nor even by the administrative district, but by the rural market system. Not only are there a great many other cultural texts providing commentaries on status hierarchy and self-regard in Bali, but there are a great many other critical sectors of Balinese life besides the stratificatory and the agonistic that receive such commentary. To anyone who has been in Bali any length of time, the deep psychological identification of Balinese men with their cocks is unmistakable. Sabung, the word for cock and one which appears in inscriptions as early as A. Play is freely chosen, personally directed and naturally motivated. Through each section we can understand the work of an anthropologist's through Geertz's study of the Balinese culture. Geertz reports that the Balinese people deeply detest animals and more specifically expressions of animal-like behavior.
It was illegal for the Balinese to represent themselves in a way that challenged the image of Bail the government had created, an image that had been specifically shaped to both mask a terrible act of violence perpetrated against the Balinese people during the massacre of 1965-1966 and simultaneously shape Bail into a financially prominent and successful tourist destination Robinson 2005. We were intruders, professional ones, and the villagers dealt with us as Balinese seem always to deal with people not part of their life who yet press themselves upon them: as though we were not there. Using direct observation of cockfighting and its functions within Balinese society, Geertz makes assertions of its symbolic meaning, and relation to Balinese culture, focusing largely on its social implications and masculine symbolism. With a primary focus on the masculine element and social implications involved in the subject, an absence of a feminine perspective on cockfighting becomes evident. Given the difficulty of making precise and complete recordings of side betting, this argument is hard to cast in numerical form, but in all my cases the odds-giver, odds-taker consensual point, a quite pronounced mini-max saddle where the bulk at a guess, twothirds to three-quarters in most cases of the bets are actually made, was three or four points further along the scale toward the shorter end for the large-center-bet fights than for the small ones, with medium ones generally in between. The winner is obviously the last one standing. It is a society's manner of speaking to itself about itself, and is therefore of prime interest for the anthropologist.
Geertz portrays this incident as the juncture of his subsequent acceptance into the community. Odds and Even Money The Balinese never do anything in a simple way that they can contrive to do in a complicated one, and to this generalization cockfight wagering is no exception. An editor will review the submission and either publish your submission or provide feedback. When fleeing with the locals upon a police raid from a cockfight, they overcame the biased expectations of the Balinese and were finally able to engage with the locals. As more than one real Gloucester has discovered, sometimes people actually get life precisely as they most deeply do not want it.
They are both in over their heads. Main Concepts Anthropological fieldwork is information collection outside of an office or laboratory where research on given subjects are conducted Geertz, 1972, p. Our host of five minutes leaped instantly to our defense, producing an impassioned description of who and what we were, so detailed and so accurate that it was my turn, having barely communicated with a living human being save my landlord and the village chief for more than a week, to be astonished. The actual fighting itself is a very small part of the cockfight, what makes it so interesting is the gambling involved. One can stay, as I have here, within a single, more or less bounded form, and circle steadily within it.
Even though people are unharmed, it is only the cocks that pay with their life, and the owners of the cocks risk their reputation in loosing. Sometimes they refuse to fight at all, or one keeps running away, in which case they are imprisoned together under a wicker cage, which usually gets them engaged. In Bali animals are not portrayed as beautiful creatures but detested as representing demons. One can even compare forms from different cultures to define their character in reciprocal relief. Any other use transgressing this restriction is subject to a direct agreement between a subsequent user and the holder of the original copyright s as indicated by the source s. When you meet such a character as Micawber in Dickens, you don't feel that there must have been a man Dickens knew who was exactly like this: you feel that there's a bit of Micawber in almost everybody you know, including yourself. She accompanied him on his travels, assisting in his fieldwork.
On the independence of personal reputation and public status in Bali, see above, Chapter 14. In Bali, to be teased is to be accepted. He benefitted from the specific insights of many individuals while analyzing their culture. The handler whose cock has delivered the blow immediately picks it up so that it will not get a return blow, for if he does not the match is likely to end in a mutually mortal tie as the two birds wildly hack each other to pieces. The essay is divided into seven sections, each describing a different aspect of the Balinese cockfight. Its function, if you want to call it that, is interpretive: it is a Balinese reading of Balinese experience; a story they tell themselves about themselves.