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Saturday, April 30, 2011

The Anthropology of Hemispheric Localism Pertaining to Latina Gangs


The term “gang-talk is hemispheric localism” describes both Nortenos and Surenos who are territorialized based on their customs of race, language, class, and national identity.

The gang members’ concepts of the mission and purpose of the gang as a social union respond to broader contextual pressures that include a members’ familiarity of Latin migration dynamics and their own gangs’ internationalization, as well as their understandings of worldwide political relations.

Therefore, hemispheric localism refers to, in this particular situation, the “North” and “South” and their “webs of signification”.

Read Gang Talk is Hemispheric Localism @ Factoidz By the Ancient Digger

Wednesday, February 9, 2011

"The President's Speech": An odd reaction to the President's Speech


The Man Who Mistook His Wife for a Hat by Oliver SacksYou gotta love how language and culture collide especially when reading Oliver Sack's article, The Man Who Mistook His Wife For a Hat (And Other Clinical Tales). Yes, the title had be rolling for a bit since I'd never really read the story per se. I had certainly never heard about aphasia before this witty piece.

The basis of this amusing yet educational article was how and why aphasia patients started to laugh as one of the most prolific speakers in presidential history, Ronald Reagan, spoke to the American public on television.

Aphasia.org defines aphasia as an acquired communication disorder that impairs a person's ability to process language, but does not affect intelligence. Aphasia impairs the ability to speak and understand others, and most people with aphasia experience difficulty reading and writing.

The President's Speech: the reaction


There he was, The Old Charmer, the Actor, with his practiced rhetoric, his histrionisms, his emotional appeal . A typical American would have reveled in the president’s keen words and delighted in the fact this president was able to inspire a nation.

On the other hand and in another realm, so to speak, the aphasia ward, filled with “crazies”, exploded with laughter. Why he or she may ask?

Albeit these eccentric individuals couldn’t see the meaning of words, they could understand prose and body language and they couldn't believe the fantastic lies they were being told live on by the President.

Aphasia patients can understand natural speech, as most men and women speak this way every day. Natural speech, the meaning, is somewhat detectable and understandable to patients. Mannerisms and simple utterances flow naturally, and to an aphasia patient, they are more normal. Contrived hand gestures and body movements seem robotic, as seen in the president’s speech.

Furthermore, the tone of the speech most definitely set the patients off, so much so, their laughter flooded the room. Henry Head mentions “he speaks of “feeling tones” in his treatise aphasia, and stresses how it is preserved, and often enhanced, in aphasiacs.”

What does this mean?
 
You cannot lie to aphasiacs. Body language and expression are much more powerful because words have no meaning. Therefore a slight smirk or wink will immediately set aphasiacs off, as a light bulb in your head goes off when you have an idea. It’s immediate sometimes and it acts on reactions, which are normally the right ones the first time you have them.

Therefore the aphasiacs are laughing at the falsified gestures and cadences and the abnormal tone of the speech.


Have you read The Man Who Mistook His Wife For a Hat by Oliver Sacks? Look at page 80 (Chapter 9). Once you have, tell me what you're interpretation was?

Leave comments below. 

Monday, October 11, 2010

Monday Ground Up: Psychological Approach to Religion and Primitive Thought According To Clifford Geertz


Clifford Geertz argued for a broader psychological analysis of religion. He approaches the subject using sociology, history, and semantics to arrive at the notion, religion should be studied using a mature theory of religion. Thus, this will integrate certain approaches into a more comparative and conceptual system. He relates his findings to "primitive thought", making comparisons to western and non-western societal groups, thus concreting the subject's influence in the anthropological approach to religion.

Geertz explains:
Two characteristics of anthropological work on religion accomplished since the Second World War strike me as curious when such work is placed against that carried out

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