At least I hope to, and in that spirit I want to discuss religious change in the two countries in which I have worked at some length, Indonesia and Morocco, They make from some points of view an odd pair: It is not, for the most part, illuminated by the instructive explosions that mark political development: Thick description is an anthropological method of explaining with as much detail as possible the reason behind human actions.
We hope to find in the little what eludes us in the large, to stumble upon general truths while sorting through special cases. The separation of secular and religious life in Morocco is related to the greater force of religion there, but it severely limits its scope.
In attempting to answer grand questions like this, the anthropologist is always inclined to turn toward the concrete, the particular, the microscopic. Over the next three centuries it was rendered indestructible, and the great age of Berber Islam, the one which Ibn Islam observed by clifford geertz looked back upon with such a modern blend of cultural admiration and sociological despair, began.
Main ideas and contributions[ edit ] At the University of ChicagoGeertz became a champion of symbolic anthropologya framework which gives prime attention to the role of symbols in constructing public meaning. Workshop in Rabat For this two-day workshop, that will be hosted by the Nederlands Instituut Marokko NIMAR in Rabat, we plan to invite participants from Indonesia, Morocco, Leiden and elsewhere with backgrounds in various disciplines, including Islamic studies, sociology of religion, anthropology and area studies.
Religious Development in Morocco and Indonesia", compares Geertz the social, political, and religious situations and constructions which serve as a context for the different forms of Islam in 16th century Indonesia and Morocco.
Draft papers will be written beforehand and discussed during the workshop. These are culturally objectified patterns of meanings, which evolve and are transmitted through social institutions.
After their divorce, he married Karen Blu, also an anthropologist.
To Geertz, none of these approaches are satisfactory. The force of the religious symbols i. He studied the religious life of a small, upcountry town for 2. As representatives of these forms of Islam, Geertz uses the 20th century stories on 16th century historical figures of Sunan Kalidjaga and Sidi Lyusi, who, according to Geertz, represent the true spirituality as envisioned by these two cultures within their own contexts.
Its formative period in national and creedal identity came through an agricultural centralization of the tribes, whereby the central cities and countryside shared the same social and religious system.
The systematic study of religion should both describe ideas, acts, and institutions thin descriptionand how these are sustain, fail to sustain or inhibit religious faith thick description. He also pointed out the need for a more nuanced approach toward the historical background of certain concepts.
Therefore the thickest of descriptions can only be based on extrovert expressions of culture. The religions themselves change, but not these characteristics. Yet the difference between the two was far from absolute; townsman and countryman did not live in different cultural worlds but, a few withdrawn highland groups perhaps aside, in the same one differently situated.
What new forms of architecture are housing these accumulating changes of heart. Two Countries, Two Cultures Of all the dimensions of the uncertain revolution now underway in the new states of Asia and Africa, surely the most difficult to grasp is the religious.
Or they cling even more intensely to the faltering traditions. Or if that remark seems tendentious which it is notthen Islam without the Ulema than without Muhammad; Hinduism without caste than without the Vedas; Confucianism without the mandarinate than without the Analects; Navaho religion without Beauty Way than without Spider Woman.
They lose their sensibility. Rural and urban society were variant states of a single system and there were, in fact, a half-dozen versions of each. The book Islam Observed: Religious Development in Morocco and Indonesia, Clifford Geertz is published by University of Chicago Press.
The book Islam Observed: Religious Development in Morocco and Indonesia, Clifford Geertz is published by University of Chicago Press. Aug 15, · "In four brief chapters," writes Clifford Geertz in his preface, "I have attempted both to lay out a general framework for the comparative analysis of religion and to apply it to a study of the development of a supposedly single creed, Islam, in two quite contrasting civilizations, the Indonesian and the Moroccan."/5().
"In four brief chapters," writes Clifford Geertz in his preface, "I have attempted both to lay out a general framework for the comparative analysis of religion and to apply it to a study of the development of a supposedly single creed, Islam, in two quite contrasting civilizations, the Indonesian /5.
Find Islam Observed by Clifford Geertz at Biblio. Uncommonly good collectible and rare books from uncommonly good booksellers. Islam Observed: Religious Development in Morocco and Indonesia By Clifford Geertz The University of Chicago Press Chicago & London Preface.
"Islam Observed" is an intellectual flood release of Geertz's mental career in the study of humanities and its subtle curiosities. Between the extended paragraphs of intellectual jargon, Geertz does manage to compare two time periods in Morocco and Indonesia each along with leading figures of social and religious transformation or renewal/5(5).Islam observed by clifford geertz