personhood readings Flashcards
anne becker wrote?
nurtering, food exchange in fiji 1995
fijians?
cultivate body and space
little cultural to define ‘ideal body shape’ (despite asethetic appreciation)
pay more attention to individual variance
personal achievemnt by care performance and competence in providing food and services to other
what does the body represent to the fijians
responsbility of microcumeinity to care and feed
body as indicator of social strength
what is magisis
festive events where food is exchanged to affirm satification with neighbours in fiji
what is kanavelevv
rhetoric of care in fiji; colelctive performative
primary cultural peocupation is hunger
meaning of food in fiji
determien relationships as sign of colelctive resource and lavour;
consumed in vvast quantities adn assosications
kavu= totem root that roge solidairty in social gatherings as connecting to ancestrs adn welcoming visitors
food consumption as a totemic linkage to project colelctivty identitiy, locaility an dkinship
supiscion to ‘outsider food’ as it could be poisonoused or diseased
papa new guinea and food
food hoarding judged and sharing encouraged
hunger in fiji
is a moral commentary on persons ability to feed slf and assosiate with community
however being too fat shows glutony; which implies food hoarding
what did Anand Dandian write and what his his argument
2010: interior horizons; ethical space of self hood in south india
argument: interior selfhood in sotuh india understood by morally confuement of colonial western domination
western selfhood
found in interiorities
self is an individual and individsible
neitzhe; soul is inward and relationhips as individual are interirotes to their exteriorities
morality achieved by self reflection
what is selfhood in india like
aesthetic cleansing of soul is inward to purify sense of other
ayvath thevar
from combum valley in Tami Nadu State in South India;
interior dialouge of pain and reflection (split in sense of self); he is blind and originally from a wealthy family but became w diwoder, landelss and was rejected by children
he has failed judgement as he wants to nurture relationships but has non
colelctive history of interiorizaiton in india
‘ethical selfhood’ is inheireted; castes define moral selfhood
stereotypes assosicated with cases (like the Kallar community being lawless and impulsive by nature)
therefore selfhood is a radition of morality and ethics; attachement is bad
anand dandians conclusions about selfhood in india
inward folding of exterior life: (colonialism is disrupting it)
- colelctive history of morality in a case
- inheritred tradition of moral ocnduct
- engagement with matieral and social life
what did jane carsten write
‘after kinship’ 2004; looks at how kin ties are intristinc to social contribution of a person in the west
; tries to overturn dichotomy between ‘western individualism’ and ‘nonwestern joined up’ person (i.e. individualism vs relationalitiy)
marily straterns concept of a person
personhood is found in relationship values and functiosn of society
mauss concept of a person
prsonhood found ni historical and cultural contexts as a social history, defined through legal and moral terms
pueblo indians
clan made up of multiple persons encalsupated by social roal (individual not seperation from function)
non western concept of person
‘joined up oerson’ connectenedd and onon individiality; wider kin group form a colelctive idenetiy
meyer fortes and tallensi in west africa
personhood as externally oriented
at birth; process of becoming a person begins; only when child is full adult consisered POTENTIAL person
at death; pull personhood achieved and checked by diviniion
personhood: marriage, children and social relationships throughout lifetime to ultimately continue patrilineal lineage
yin in tallensi?
‘good destiny’ that differs each individual and is sean as the concinutiation of the acnestral persons; women assosiated with patrillenal yin and cant obtain full personhood therefore
maurce bloch and the west
too much focus on individuality of person in west; leads to abortion euthanasia and other ethical debates as no coherent view of ‘being’
diane blood case 1946
legal judgement focused on individual right of STEPHEN to donate blood
in contrast:
diane focused on RELATIONAL KINSHIP and public symapthy
abrahamas 1990 and kideny/organ translat
boundaries of a person ‘donor’ and recipient; medically established
but culturally: relatives of deceased donor want to establish relationships with reciptient of decased odnor to see donor live on
medical law aims to maintain condifentiatliy and idscource this contunity
