Papers by Vincent Crapanzano
Anthropology News, May 1, 1989
AMATYC Activities • Southwest Region Vice President, 2012–present • AMATYC IMPACT Steering Commit... more AMATYC Activities • Southwest Region Vice President, 2012–present • AMATYC IMPACT Steering Committee, 2016–present • AMATYC News Editor, 2008–12 • Task Force member to reorganize AMATYC committee structure, 2005–07 • Teaching Excellence Award Committee Member, 2003 • Mathematics Excellence Award Committee Member, 2006 • Presentations at several AMATYC conferences • Board committees: Organizational Assessment Committee, Finance Committee, Membership and Marketing Committee, Professional Development Committee, Social Media Committee, numerous ad hoc committees, and appointment committees • Liaison to the Statistics Committee, the AMATYC News, and AMATYC/ASA Joint Committee
Journal of the Royal Anthropological Institute, Nov 27, 2022
American Ethnologist, Aug 1, 1984
INTRODUCTION Michel Foucault (1971) amongst other social and medical historians (e.g., see Ellenb... more INTRODUCTION Michel Foucault (1971) amongst other social and medical historians (e.g., see Ellenberger 1970; Szasz 1973), has located the development of psychiatry and institutions of medical custody in the historical epoch associated with the secularization of scientific inquiry and with the emergence of new ideologies of self and society which accompanied the onslaught of the Industrial Revolution in Europe. 1 This paper poses a question of anthropological relevance: If the concepts and practice of psychiatry are so culturally and historically embedded, how far can they take us in the exploration of self and other, madness 2 and "sanity" in societies which until recently were peripheral to these developments? These concerns form the background to this paper, which focuses on Balinese indigenous therapies and healers called balilln. 3 Balians thrive in Bali in response to popular demand for their services. In the district where I worked, one of eight on the island (which forms a province of Indonesia), there were 250-300 balillns practicing publicly4 in a population of approximately 151,000. I will discuss several case studies to illustrate therapeutic responses of balians, clients and families, and to show how the ideas which balillns and their clients invoke about madness and other disturbances integrate with broader notions about health, human personality and the influence of the supernatural in worldly affairs. To this end I present in the latter part of the paper a cultural phenomenology of 'person' in Bali. s I contend that a crucial component of therapeutic processes is communication about the key symbols which operate in the conceptualization of 'person'. BALINESE VIEWS OF MADNESS Medieval Europeans viewed madness quite differently from their descendants of today. Foucault, in Madness and Qvilization, writes: In the Middle Ages and until the Renaissance, man's dispute with madness was a dramatic debate in which he confronted the secret powers of the world; the experience of madness was clouded by images of the fall and the Will of God, of the Beast and the Metamorphosis, and of all the marvelous secrets of Knowledge (Foucault 1971 :xii). In Bali, too, madness is potentially at least an inspired and not a degraded state. The phenomenon almost invariably leads out of the mundane world, and in many instances is perceived to give humans intimations of the divine. Such madness is basically beyond human comprehension as the causes are 251
... 5, 226 Greenland, H. 208 Grillo, R. 12 Gubrium, JF 55 Gupta, A. 97 Gurdon, H. 201, 203 Hadfie... more ... 5, 226 Greenland, H. 208 Grillo, R. 12 Gubrium, JF 55 Gupta, A. 97 Gurdon, H. 201, 203 Hadfield, M. 248, 250, 251 Hancock, Ian 236, 237 ... J. 92 Valentine, C. 249 Visweswaran, K. 17, 267, 30, 32 Voloinov, VN 46 Walker, R. 208, 209, 211, 214, 215, 216, 218, 220 Wallman, S. 6 ...
Choice Reviews Online, Jul 1, 2004
Psyche, May 1, 1987
Am Fall »Dora« (Freud, 1905) werden die sprachtheoretischen Voraussetzungen von Traum- und Ubertr... more Am Fall »Dora« (Freud, 1905) werden die sprachtheoretischen Voraussetzungen von Traum- und Ubertragungsdeutung diskutiert. Mit der Unterscheidung der referentiellen Sprachfunktion (auf der die Ubertragungsdeutung basiert) von der deiktischen (auf der die Traumdeutung basiert) last sich die Uberlagerung von Vergangenheit und Gegenwart in Ubertragung und Gegenubertragung verstehen und entwirren.
Revista De Antropologia, Jun 1, 2005
RESUMO: O autor desenvolve as noções de horizontes imaginativos e de liminaridade, travessia, mei... more RESUMO: O autor desenvolve as noções de horizontes imaginativos e de liminaridade, travessia, meio-termo, fundamentos de uma proposta de antropologia da imaginação. Lança seu olhar às dimensões ignoradas da experiência, embora considere imprecisão e obscuridade como componentes necessários a toda experiência, ao pensamento e à percepção. Indica as diferentes concepções do entre, pensando, por exemplo, os tempos e espaços intersticiais (ma) na estética tradicional japonesa ou o barzakh no misticismo sufi. Questiona os nossos pressupostos quanto à natureza das relações, mediante uma releitura da teoria da liminaridade de Victor Turner.
Rocky Mountain Review of Language and Literature, 1993
... "Einige Bemerkungen iiber den Symbolismus," pp. 71-81, in Sehnsucht nach dem Urspru... more ... "Einige Bemerkungen iiber den Symbolismus," pp. 71-81, in Sehnsucht nach dem Ursprung, ed. Hans-Peter Duerr (Frank-furt/Main: Syndikat, 1983). Page 11. ... By permission of Interna-tional Universities Press, Inc. Copyright © 1989 by Interna-tional Universities Press, Inc. ...
Res, Sep 1, 1997
I find myself in a paradoxical position. I am raising the question of translation, its possibilit... more I find myself in a paradoxical position. I am raising the question of translation, its possibility, its impossibility, as I translate into my mother tongue, English, a text I wrote in another language, French, and as I make references to other languages, Italian, German, Latin, and of course French, which I know, and Greek, which I do not know. Is what I write today a translation? Is what I wrote and spoke in French that day in Montreal, when I delivered this paper, a translation?1 Yes and no. No, because then when I spoke there was no original, at least a textual one, from which I "translated." And today? Yes, there is an "original"?a text in French. But it already echoes (I can think of no better metaphor) the language into which I am "translating" and from which I wrote and spoke: that primary linguistic orientation, that source, that origin, always alienating, always alienated, which was not?can I say??articulated in French. After this introduction (now modified to suit this writing), I spoke in English for a few minutes because I did not have French translations of Dante and the Bible.
Du haut en bas de l'échelle, les convoitises sont soulevées sans qu'elles sachent où se poser déf... more Du haut en bas de l'échelle, les convoitises sont soulevées sans qu'elles sachent où se poser définitivement. Rien ne saurait les calmer, puisque le but où elles tendent est infiniment audelà de tout ce qu'elles peuvent atteindre. Le réel paraît sans valeur au prix de ce qu'entrevoient comme possible les imaginations enfiévrées ; on s'en détache donc, mais pour se détacher ensuite du possible quand, à son tour, il devient réel. On a soif de choses nouvelles, de jouissances ignorées, de sensations innommées, mais qui perdent toute leur saveur dès qu'elles sont connues. Dès lors, que le moindre revers survienne et l'on est sans forces pour le supporter. Toute cette fièvre tombe et l'on s'aperçoit combien ce tumulte était stérile et que toutes ces sensations nouvelles, indéfiniment accumulées, n'ont pas réussi à constituer un solide capital de bonheur sur lequel on pût vivre aux jours d'épreuves... Mais l'homme qui a toujours tout attendu de l'avenir, qui a vécu les yeux fixés sur le futur, n'a rien dans son passé qui le réconforte contre les amertumes du présent ; car le passé n'a été pour lui qu'une série d'étapes impatiemment traversées. Ce qui lui permettait de s'aveugler sur lui-même, c'est qu'il comptait toujours trouver plus loin le bonheur qu'il n'avait pas encore rencontré jusque-là. Mais voici qu'il est arrêté dans sa marche ; dès lors, il n'a plus rien ni derrière lui ni devant lui sur quoi il puisse reposer son regard. La fatigue, vincent crapanzano
Duke University Press eBooks, 1992
University of Chicago Press eBooks, Mar 29, 2013
Alif: Journal of Comparative Poetics, 2010
This article discusses the Harki reaction to Masaoud Benyoucef's play Le nom du pere. Harkis ... more This article discusses the Harki reaction to Masaoud Benyoucef's play Le nom du pere. Harkis are Algerians who sided with the French during the Algerian War of Independence, tens of thousands of whom were massacred at the war's end by their compatriots. Those who managed to escape to France were incarcerated in camps, some for sixteen years. They considered the play a slur on their identity and attempted, unsuccessfully, to stop its performance. They objected to the portrayal of the protagonist, the son of a Harki, who, entrapped by his father's fateful decision, has lost his bearings and is manipulated by the Algerian military, the Islamists, and the French. ********** On March 3, 2005, Mohamed Haddouche, the president of Association Justice Information Reparation pour les Harkis France (AJIR) wrote to the president of the Conseil Regional de Haute Normandie protesting its co-production of a play, Le nom du pere (The Father's Name), by Algerian philosopher, translator, and playwright Messaoud Benyoucef. After playing in Fecamp from February 22 to 25 without incident, the play moved to Canteleu and Louviers, also in Normandy, where--under the direction of AJIR and another Harki organization, Generation Memoire--Harki protests were launched in which tracts were distributed demanding the cancellation of the play and its publicity. (1) Though there was no violence, there was, as Le Monde put it, "considerable pressure." The Harkis tried to prevent the audience from entering the theater and Claude-Alice Peyrotte, the play's director, received a menacing telephone call. While insisting on the right of free speech, the major of Louviers tried to calm the protestors and finally managed to clear the house so that the play could be performed. In early March, the two Harki organizations brought a case for defamation against the publisher of Le nom du pere, Les editions de l'embarcadere, the author, and the director of the play. Protests continued. At the beginning of June, however, when I saw the play at the Theatre de l'Epee at the Cartoucherie de Vincennes in Paris--where it had been playing for nearly a month--there were no protesters. Before the play had opened in Paris, Smail Boufhal, the president of Generation memoire, told Brigitte Salino of Le Monde that the court case has "permitted us to act as citizens. We will not intervene when the play is performed at the L'Epee-de-Bois." Neither Benyoucef, Peyrotte, nor Alice Yvernat, the director of the publishing house, had ever imagined Le nom du pere would cause such an outcry. Though the protest and ensuing case are of little significance in the annals of French law, they do raise a number of questions about the Harkis. Who were the protesters? Why did they protest? What did they expect to gain from their protests? On what grounds did they base their case? On what grounds was it finally rejected by court? The text and its performance were clearly not neutral. Was the reaction they generated simply a question of content: The power or failure of representation? Or was it triggered by form, breaches of theatrical convention, or everyday etiquette? Was it a question of publicity? Of exposure? By an outsider? To me, as to many members of the audience as well as to its author, its publisher, and the director of the play, Le nom du pere did not depict the Harkis pejoratively. Indeed, I round it sympathetic to them--to the complexities and paradoxes in which they find themselves today. (I should note that I have been doing anthropological field work among the Harkis on and off for the last several years.) Both the play itself and the Harkis' reaction raise questions of identity among a marginalized people in a modern nation-state, and to the role of memory--of a wound, pain, displaced pain, lesion--in the constitution of what I am compelled to call an ill-fitting identity. The Harki response points to the role of the possession of memory, of a wound, a trauma, in the struggle to preserve that identity, its reality and its artifice. …
Revista de antropología social, Oct 3, 2008
Resumen En este artículo sostengo que muchas de las contribuciones del movimiento Writing Culture... more Resumen En este artículo sostengo que muchas de las contribuciones del movimiento Writing Culture 1 y muchas de sus críticas quedaron atrapadas en una "ilusión textual". Por "ilusión textual", hago referencia al encuadramiento de un texto de tal modo que se anulan conceptualmente sus contextos de producción y sus efectos y llega ser un artefacto independiente, que en última instancia-igual que en la noción de Geertz de cultura entendida como un ensamblaje de textos-se convierte en un modelo para lo que representa. Así formulado, el texto permite una serie de maniobras-críticas-auto-reflexivas, incluyendo algunas aparentemente transgresoras que, igual de reveladoras como puedan serlo, enmascaran de modo inevitable ciertas presunciones que constituyen la textualidad del texto y su rango de respuestas. Entre estas presunciones enmascaradas, están las actitudes hacia el lenguaje y su uso, en este caso, el énfasis en la función semánticoreferencial y el consecuente privilegio otorgado a la representación mimética a expensas de otras funciones lingüísticas, incluidas las pragmáticas, poéticas y fáticas. Unida a una tendencia histórico/cultural específica conducente a des-historizar el texto, la representación mimética llega a ser el principal foco textual y, en consecuencia, la cultura, modelada en textos, es articulada como una moda atemporal y representacional. Sostengo que el énfasis en los textos, que caracterizó al movimiento Writing Culture, limitó las reflexiones tanto de las circunstancias de la producción textual como de las maneras en que los textos constituyeron sus propias lecturas e interpretaciones. En resumen, sugiero que la etnografía y las ciencias sociales en general deberían prestar una atención más critica a las prácticas particulares de lectura/interpretación que cultivan y privilegian. Palabras clave: ilusión textual, movimiento Writing Culture, representación, pragmática, producción textual, modelos de cultura. 1 N. E.: hemos mantenido el nombre original, Writing Culture, para hacer referencia a la idea de movimiento, tal y como la usa el autor.
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Papers by Vincent Crapanzano