The Interpretation Of Cultures

In The Interpretation of Cultures, the most original anthropologist of his generation moved far beyond the traditional confines of his discipline to develop an important new concept of culture. This groundbreaking book, winner of the 1974 Sorokin Award of the American Sociological Association, helped define for an entire generation of anthropologists what their field is ultimately about.

Clifford Geertz has been called ‘the most original anthropologist of his generation’ – and this reputation rests largely on the huge contributions to the methodology and approaches of anthropological interpretation that he outlined in The Interpretation of Cultures. The centrality of interpretative skills to anthropology is uncontested: in a subject that is all about understanding mankind, and which seeks to outline the differences and the common ground that exists between cultures, interpretation is the crucial skillset. For Geertz, however, standard interpretative approaches did not go deep enough, and his life’s work concentrated on deepening and perfecting his subject’s interpretative skills. Geertz is best known for his definition of ‘culture,’ and his theory of ‘thick description,’ an influential technique that depends on fresh interpretative approaches. For Geertz, ‘cultures’ are ‘webs of meaning’ in which everyone is suspended. Understanding culture, therefore, is not so much a matter of going in search of law, but of setting out an interpretative framework for meaning that focuses directly on attempts to define the real meaning of things within a given culture. The best way to do this, for Geertz, is via ‘thick description:’ a way of recording things that explores context and surroundings, and articulates meaning within the web of culture. Ambitious and bold, Geertz’s greatest creation is a method all critical thinkers can learn from.

One of the twentieth century's most influential books, this classic work of anthropology offers a groundbreaking exploration of what culture is With The Interpretation of Cultures, the distinguished anthropologist Clifford Geertz developed the concept of thick description, and in so doing, he virtually rewrote the rules of his field. Culture, Geertz argues, does not drive human behavior. Rather, it is a web of symbols that can help us better understand what that behavior means. A thick description explains not only the behavior, but the context in which it occurs, and to describe something thickly, Geertz argues, is the fundamental role of the anthropologist. Named one of the 100 most important books published since World War II by the Times Literary Supplement, The Interpretation of Cultures transformed how we think about others' cultures and our own. This definitive edition, with a foreword by Robert Darnton, remains an essential book for anthropologists, historians, and anyone else seeking to better understand human cultures.

In essays covering everything from art and common sense to charisma and constructions of the self, the eminent cultural anthropologist and author of The Interpretation of Cultures deepens our understanding of human societies through the intimacies of "local knowledge." A companion volume to The Interpretation of Cultures, this book continues Geertz’s exploration of the meaning of culture and the importance of shared cultural symbolism. With a new introduction by the author.

'One of the most articulate cultural anthropologists of this generation. Geertz has consistently attempted to clarify the meaning of 'culture' and to relate that concept to the actual behavior of individuals and groups.' -Elizabeth Colson, Contemporary Sociology

This title provides a picture of the state of Marxist thinking. It aims to provoke a debate that will be of interest to those concerned with the status and development of Marxism and also to theorists in all fields of the human sciences.

The illusion that ethnography is a matter of sorting strange and irregular facts into familiar and orderly categories—this is magic, that is technology—has long since been exploded. What it is instead, however, is less clear. That it might be a kind of writing, putting things to paper, has now and then occurred to those engaged in producing it, consuming it, or both. But the examination of it as such has been impeded by several considerations, none of them very reasonable. One of these, especially weighty among the producers, has been simply that it is an unanthropological sort of thing to do. What a proper ethnographer ought properly to be doing is going out to places, coming back with information about how people live there, and making that information available to the professional community in practical form, not lounging about in libraries reflecting on literary questions. Excessive concern, which in practice usually means any concern at all, with how ethnographic texts are constructed seems like an unhealthy self-absorption—time wasting at best, hypochondriacal at worst. The advantage of shifting at least part of our attention from the fascinations of field work, which have held us so long in thrall, to those of writing is not only that this difficulty will become more clearly understood, but also that we shall learn to read with a more percipient eye. A hundred and fifteen years (if we date our profession, as conventionally, from Tylor) of asseverational prose and literary innocence is long enough.

Theorist Clifford Geertz's influence extends far beyond Anthropology. This volume reflects the breadth of his influence, looking at Geertz as a theorist rather than as an anthropologist. To date there has been no impartial, comprehensive, and authoritative work published on this critical figure.