Brujería y salud, pinturas de colores y transición a la vida adulta, danzas y asimilación de jerarquía. Desde la observación y el análisis etnográficos de los rituales de los ndembu, la investigación de Victor Turner supone una de las reflexiones más vanguardistas del siglo xx sobre el papel que desempeña el simbolismo en cualquier sociedad. Conjugando tanto la superficie del plano descriptivo como la profundidad del teórico, el autor contempla en los rituales dos extremos de sentido: uno «ideológico», en el que se encuentran las normas y los valores que definen la conducta de los miembros de un grupo, y otro «sensorial», en el que se condensan los deseos y sentimientos.
La selva de los símbolos, lectura ineludible para antropólogos, etnógrafos y sociólogos, ha influido con su semántica del simbolismo ritual en el estudio de generaciones de científicos sociales. Considerado uno de los más destacados antropólogos del siglo xx, Victor Turner muestra cómo lo ritual conforma el espacio social y cultural de cualquier sociedad, independientemente de su grado de complejidad o desarrollo.
Victor Witter Turner was a British cultural anthropologist best known for his work on symbols, rituals, and rites of passage. His work, along with that of Clifford Geertz and others, is often referred to as symbolic and interpretive anthropology.
Turner (1967) reports Marwick (1952) via Douglas (1963): ‘When Cewa social relations become intolerably strained, witch beliefs help to “dissolve relations that have become redundant”; they “blast down the dilapidated parts of the social structure, and clear the rubble in preparation for new ones.”’
Turner parenthetically wonders, ‘(What kind of structure, one is prompted to ask, is this: forced abstract or reinforced concrete?)’, but the question ought to be, ‘What has any of this to do with witchcraft?’ The explanation—if that is what it is—in terms of social structure does absolutely nothing to explain why it is precisely witch beliefs that are supposed to help in this way.
And this is what anthropological and psychological ‘explanations’ generally look like: lacking any direct grasp of the phenomenon in view, or even willingness to attempt any such thing given what they take to be its patent irrationality or (if they are condescending enough) pseudo-rationality, they simply substitute another on which they feel they have a theoretical handle and then publish themselves into a career in defence of this transparent bait-and-switch.
The point is: it is not, or not primarily, a failure of intelligence, it’s that you can know an awful lot about something without understanding the first thing about it.
poetic and metamorphic, this book speaks on the idea of change and symbolism between life and death, the change of undergoing adulthood thrhough examples of religious ritual.
I'm sorry. I'm going to be the one to say it. There's a reason people only ever read "Betwixt and Between." The rest is loose and specious and unconvincing analytically and reading this almost made me give up on semiotic analysis.
The best essay in here was "Muchona the Hornet," a portrait of the anthropologist's favorite informant, previously published in In the Company of Man. Also excellent was "A Ndembu Doctor in Practice," which shows how the diviner untangles all the bad vibes in the social relations around the patient and then makes all the key players take active part in a healing ritual before the entire village. I wish our tribe did that... when someone has psychosomatic symptoms, that the doctor calls in family members, co-workers, bosses, local politicians and makes everyone confess publicly all the b.s. between them all the while putting on an amazing show with trances, sleight of hand, blood, music and frightening supernatural threats... that would be great!
The longest of the ten essays in here is about the Ndembu rite of circumcision. That went on way too long and all the characters got confusing the way Russian novels sometimes do. When I read anthropology, I want to either be carried away to an unfamiliar culture or else I want stuff to think about, ideas that shake up the "common sense" about "human nature." This book had moments of both but wasn't very consistent for me.
Also, I wanted to be in the forest, but the Ndembu are actually villagers. Or at least they were at the time this was written. Turner goes over and over in detail the multifaceted symbolic significance of various trees used in Ndembu ritual and I had a hard time seeing "The Forest of Symbols" for the trees.
Este es uno de mis libros antropológicos favoritos. Desde que leí este libro en la licenciatura, el panorama de la antropología cambió para mí. Ciertamente, esta ciencia ya tenía tiempo que había pasado por el simbolismo, pero resulta que a finales de la década de 1990, Víctor Turner regresaría con más fuerza al brindar posibilidades de análisis para el caso de los rituales. El ritual como un evento donde se usan símbolos, donde la gente hace cosas con símbolos, donde intentan transmitir ideas y lograr ciertos fines con el uso de los símbolos. Para entonces, el simbolismo como ruta antropológica dejaría de darle importancia al desciframiento del símbolo para pasar a describir los intereses y las acciones humanas, ya que en la acción, en la representación o en la performance, los sentidos y las interpretaciones son dinámicas, nunca estáticas. Un gran libro, de lectura algo retadora, pero un deber dentro de la antropología.