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By Claudia Strauss

"Culture" and "meaning" are relevant to anthropology, yet anthropologists don't agree on what they're. Claudia Strauss and Naomi Quinn suggest a brand new idea of cultural that means, one who provides precedence to the way in which people's studies are internalized. Drawing on "connectionist" or "neural community" types in addition to different mental theories, they argue that cultural meanings are usually not mounted or restricted to static teams, yet neither are they regularly revised or contested. Their procedure is illustrated by means of unique learn on understandings of marriage and ideas of good fortune within the usa.

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1973i:l 1-12) And though Geertz notes in the middle of the preceding passage that neither is culture "some mysterious entity transcending material existence," he gives as further examples of culture, "Tantrism, genetics, the progressive form of the verb, the classification of wines, the Common Law, or the notion of 'a conditional curse'" (1973i:13). These are all abstract things. 10 As we have already noted, if they are nowhere in particular, how can they ever come to motivate action? " And Geertz probably realized this, too, as the following passage indicates.

A third possible answer that coul be given to this question, and one that Geertz gave as well, is that meanings are nowhere in particular because they are abstract entities: Anthropological resistance 19 If, leaving our winks and sheep behind for the moment, we take, say, a Beethoven quartet as an, admittedly rather special but, for these purposes, nicely illustrative, sample of culture, no one would, I think, identify it with its score, with the skills and knowledge needed to play it, with the understanding of it possessed by its performers or auditors, nor, to take care, en passant, of the reductionists and reifiers, with a particular performance of it .

Culture is invented There are two schools of research that could be summed up by the slogan, Culture is invented. Some stress the constructedness of anthropologists' (and other scholars') descriptions of culture. Others show that very often cultural identities and "traditions" are inventions of the participants for political or material advantage. We agree with these points but do not see how they threaten the concept of culture or cultural meanings that we have proposed here. , Quinn 1982). Cultural descriptions are constructions.

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