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social anthropology 1007 > personhood, the body and society > Flashcards

personhood, the body and society Flashcards

1
Q

food in social life

A
  • cooking, eating, food tavoos, socializing
  • natural way to live

food taboos exist; vegans, orthodox hindus, musclisms, jew

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2
Q

functionalism

A

how particular beliefs adn instititons interrelate with each other and contribute to the perpetuation of a sociocultural ssystem

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3
Q

durkheimiean sociological theory

A

society is an organisim or body made up of overaching social intestitions which work togethter to create a whole

  • ever social instition can be expalined by itse function; social actors often unauware of this function
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4
Q

functional institions

A

enable general comparisons between society

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5
Q

critisims of cuntionalism

A

1960s onwards:

  1. social change; society is not in equillibrium
  2. social structures arent all accepted by individuals
  3. indivisition; actor ceterend acounts? agency.
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6
Q

agency

A

people know when they act and reflect on their actions

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7
Q

brian morris 1994

A

‘anthropology of self’

personhood; a person is an identitty emobided with concsious and social beings with knowledge and moral agencies

  • each person is a cultural category
  • some societies dont count kids as persons
  • in some socities, you dont need to be human to be a person (animal, spirits, ancestors, environments
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8
Q

marcel mauss 1985

A

‘notions of self and person’

concept of a person defined by social history and varies according to law, religion, custom and social structures

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9
Q

case: the tallensi

A
  • meyer fortes conducted ethnograpjy in norther ghana 1977
  • personhood is externally oriented here and determined by the position of linear in human/ancestral world

process of becoming a person compelted at death and checked through divinition practices to determine funeral.

idea of ‘lineage’ continuinity; collective productiony of ancestral line; to become a person one must become an ancestory

the ‘yin’= good desnityl each person goverend by ancestors

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10
Q

case: homo hierachius

A

luis dumont 1970: south india 1949

studies caste system in india:

  • people rank themselves by casts to determine social roles of marriag, occupation, ritual, etc.

identity is derived by relations of family and caste group to determine self; hence this hierachy is the basis of social interaction as opposed to the ‘whole/colelctive’ society in west.

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11
Q

caste system

A

social stratification wher epeople life in hierachies with different structures determined by ritualistic legetimization

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12
Q

‘the individual’

A

indivudal actors in isolation.

actors= interaction; interactions allow for understanding of agency; RELATIONSHIPS shape individual actions

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13
Q

actors

A

family government political party environment landscapes etc

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14
Q

status

A

socially defined aspect of a person that defines a social relationship and entails rights and duties

  • many status at a time can be held by an individual; social expectations attached to each status
  • the importance of this status can vary
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15
Q

role

A

dynamic aspect of a status; a persons actual behaviour when occupting a certain status

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16
Q

relationships determined by

A

status and role of a person in society

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17
Q

the constitituion of society 1979

A

anthony giddens;
agency (human deliberate action) and structure (social forces that limit or determine agency)

duality of strucutres; combines individual and social aspects of social life; society exist sin these interactions

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18
Q

pierre bourdieu

A

20th century sociologists;

believed people internalize rules of social conduct by experience sin social fields and reproductive them in a way to maintain hierachy social order

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19
Q

taste and distinction 1984

A

bourdieu investgated french cultural phenomonea of food and art and saw how different social classes had different opinitions and habits

‘class habituts’ as dulcutral capitol

people with more social capital were more ‘equal’ and less discriminated

20
Q

cultural capitol

A

collection of symbolic elements (taste, posture, habits, clothing) that one acquires in a social class;
it shapes collectivity and creates inequality and defines social mobility

21
Q

habituts

A

culturally condidionted agency; physical embodiment of cultural capitlo
= enduing and learning actions by experience
-internalize programmes of action

22
Q

janet carsten and individual rights

A

are we individualistic in the west?

argues that anthropologists rely too much on legal and philosophical frameworks when analyzing personhood in the west

fieldwork on kinship and adoption in the west

23
Q

diane blood case

A

1996:
-went to court to fight for right to use dead husbands sperm for IVF= led to “Human Fertilization and Embryology or Deceased Fathers Act 2003” to register her children under her husbans name

24
Q

effects of diane blood case

A

ethical storm (media and government)
argued that it was
1. not natural for a person to concieve child with decased partner
2. no way of gaining informed consent from stephen (dead father)

25
Q

carstens analysis of diane blood case

A
  • legal judgements focus on individual rights of stephen to his sperm
  • dianes inentiton was to use the father as a relational figure, e.g. potential father due to husband status

hence the ‘specific rights of an individual’ in conflict (legal vs cultural conceptiosn of individual bodies and rights)

therefore in the west RELATIONAL identity of personhood exists

26
Q

carstens critique of the person

A

a. anthropologists look at philoosphy law and thenoloy when defining personhood in west, not at culture
b. this lead sot individuals hard to define
3. relatives in west as intrinsic to self (kinship improtance)

27
Q

agnatic/patrinilieal descenet

A

descencion from common male relative

28
Q

patriolocal and virilocal

A

living with husbands family post marriage

29
Q

natal

A

persons birth

30
Q

consangunity

A

same ancestors as a another person

31
Q

individual relationship to society approaches (study)

A
  1. structural-functionalist sfocus on social insittions and structure
  2. actor-center approach
32
Q

individual vs dividual?

A

social organiziation of particular communities vary

33
Q

revecca empson 2007

A

‘harnessing fortune’; looking how social operations operate en mongolia

34
Q

mongolia

A

nomadic herders; social relationships exist between people and MATIERAL objects; represent memory and place

objects; are static; placed into a chest or on a chest (visible and invisible elements that represent family and relationships)

practice of hair cutting; seperates mother and birth as individuals and tie child into agantic family by placing hair into chset of parents home

women not consisered as part of aganstic kin; but chidlren can be

35
Q

mckim marriot

A

‘the dividual’

indian caste system

36
Q

indian caste system and marriot

A

theory of substance and transation; people bortn into caste systems iwth work and moral status designiations that affect their positions in social corpealities;

presons dont seperate cations and actors; things move within adnb etween actors

people in india are hence ‘dividuals’ units of a person; are lfuid, porouns and translaiton adn connections between internal and external

example: husbands and wives eat off same plate

37
Q

marilyn strathern

A

‘the gender of gift’

looks at melanesian selfhood

38
Q

melanesian self hood

A

mode of societal participation; personhood found in RELATIONSHIPS; social effrots of relations makes them a person (microcom)

process of becoming a person through social relationships and sharing; not fixed at birth

puberty and insututation rituals draw out this personhood

39
Q

anne becker

A

1994; ethnography on fiji, food, body

40
Q

fijian sense of personhood

A

fiji; selfhood in relational matrix and social action focuses on BODY

no ‘ideal body type’, but each body instrinsic to self and community

e.g. skinny people are less socially involved

social processes; carrying embodied in FEEDING; value of bodily weight flucation

emphasis of CARE through FOOD sharing in community; BODYd is a COLELTIVE entereprese

weight loss is hence a failure and social loss

food as sign of hostpitality that defines social relationships
e.g. feasting (magisi) exchange and preperaitno of food feasts to mark special occasions that involved the whole community

social investment; amount and type of food contributed

41
Q

what did marcel mauss argue about personhood

A

Marcel Mauss argued that personhood is a social construct that varies over time and place – only in the ‘west’ is the ‘self’ rational and an individual

42
Q

socio-centric personhood

A

Socio-centric personhood – a role usually given at birth, cannot be separated from society (Meyer Fortes, Louis Dumont)

43
Q

relational personhood

A

Relational personhood – sense of self develops over time in relation to other people (McKim Marriot, Marilyn Strathern)

44
Q

personhood and philosophy

A

Personhood is not a given thing – philosophically tricky (Descartes-mind, Tyler-soul).

45
Q

dividual

A

Dividuals - not bounded autonomous individuals, the individual is not the smallest unit – people are made up of social relationships

46
Q

the west and personhood

A

The ‘west’ also has more ambiguous notions of personhood (Janet Carsten in After Kinship - organ donation (Lesley Sharp)

social anthropology 1007 (13 decks)

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