Sandra

trazim zanimljivu strucnu literaturu... trenutno u tom sam tripu, zanima me sve od antropologije preko biologije do mode. najvise sam zagrizena za drustvene probleme i magiju.of Basil Bernstein. In short, Bernstein argues that family structures and the use of language can be seen along two continuums. Family structures are plotted on a continuum ranging from "positional" to "personal," and the use of language is plotted similarly ranging from "restricted" to "elaborated." In families that are "positional," hierarchies are of paramount importance and in families that are "personal," the value of the individual is emphasized. When it comes to language, "restricted" language reinforces social structures, and "elaborated" language encourages self-expression and critical reflection.[1] In the next two chapters, Douglas adapts Bernstein's framework and creates her own diagram, which she calls, grid and group. According to Douglas, grid refers to the classification of social structure and group refers to amount of social pressure. Strong grid, then, refers to shared classifications and weak grid points to private ones.[2] Not surprisingly, strong group points to strong social pressure and weak group entails little or no social pressure.[3] Based on this diagram (see figure 1), Douglas spends the rest of her book showing how it can be used to examine and make sense of societies.The British anthropologist Mary Douglas speculates that the physical body is a microcosm of the social body. Symbols grounded in the human body are used to express social experience, and viceversa, the human body is "taught" to individuals by society. By understanding how the body works, we understand how society works.

The "natural symbols" are the ones derived from the phenomenology of the human body, for example blood, breath, excrement. These symbols are progressively applied to ideas, practices, rituals, institutions and societies. They acquire a social meaning.

Douglas examines a number of ritualistic expressions of this bodily/social relationship and their impact on religion and politics. Douglas explains the humans' obsession for their bodies' orifices as the need to maintain their body's boundaries, a need which in turn reflects the need to maintain the unity of the tribe.

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