Download After Culture: Anthropology as Radical Metaphysical Critique by Mark Hobart PDF

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Extra resources for After Culture: Anthropology as Radical Metaphysical Critique

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51 Can we treat anthropological discourse as a language which is either sufficiently neutral or strong as adequately to encompass the diversity? As one of the noted hard-liners himself put it: Language functions in a variety of ways other than ‘referring to objects’. Many objects are simply not there, in any obvious physical sense, to be located: how could one, by this method, establish the equivalences, if they exist, between abstract or negative or hypothetical or religious expressions? Again, many ‘objects’ are in a sense created by language, by the manner in which its terms carve up the world of experience.

Melani Budianta, for instance, noted two widespread features: The first is the glorification of cultural heritage, based on an essentialist notion of culture as ideal values to be excavated from the archaeological past and to be sanctified and preserved as a normative structure. Within the sanctification of ideal norms is the preservation of traditional art forms as the highest artistic expressions of the nation. The second is the commodification of arts and culture with an additional bonus. By reducing arts and culture to marketable goods, it represses the function of art to voice social criticism, to be the conscience of the nation, that is its ‘subversive’ potentials (2000: 116).

13. 14. 15. the object of, respect. More prosaically, there are exhortations to cultivate (membudayakan) a clean and healthy lifestyle. Culture as influence – Indonesians in general, and Balinese especially, have to beware of foreign cultures. They bring with them influence, which is invariably imagined as a bad thing, as it seduces Balinese away from their own culture, especially in tourist centres like Kuta. Culture as an analytical category – Culture is a means to know the life of a people, what they are really about behind physical appearances.

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