By William Roseberry
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4 48 ). W h a t they tell themselves is that b e neath the external ve n e e r of collective calm a n d grace lies a n other nature. A t both the social a n d in d iv id u a l level, there is another B a li a n d another sort of Balinese. : 449). After this basic interpretatio n of the Balinese cockfight in terms of status organization and co m m e n ta r y, Geertz closes w it h a discussion of culture as an ensemble of texts. H e notes that their interpretation is difficult a n d that such an appro ach is not “ the only w a y that symbolic forms can be sociologically h a n dled.
T h a t is, the tales are c o m m e n t a r ies on w h a t is h a p p e n in g to t h e m a n d their families that call for particular forms of action to alter the situation. T h is is a crucial methodological step in the construction of a concept of culture not s im p ly as a product b u t also as pro duction, not s im p ly as socially constituted b u t also as socially constituting. G iv e n this fram ew o rk, the authors th e n e m b a r k on a detailed symbolic analysis of the tales a n d , finally, suggest that the tales w ere at tempts b y peasant w o m e n to respond to the d is ruptio n of f a m i lies a n d the d rafting of th e ir d is in h e r ite d sons.
A l th o u g h all the elements are presented a n d connected in a fashion, they are n e ve r fully joined. Culture as text is r e m o v e d from the historical process that shapes it a n d that it in turn shapes. W h e n w e are told that in B ali “ culture c a m e 29 THE s e d u c tio n o f a n t h r o p o l o g y from the top d o w n . . w h ile po w er welled u p from the bottom” (1980 : 85), the im a g e m a k e s perfect sense g iv e n the analysis of state structure that precedes it. B u t the im a g e im p l ie s separation, a removal of culture from the wellings-up of action, interaction, power, a n d praxis.