Marcel Mauss
Marcel Mauss was born on 10/05/1972 in Epinal (France). He is a nephew of the sociologist Emile Durkheim, who promotes early. Mauss studied philosophy at the University of Bordeaux, later linguistics, Indology, Sanskrit and Religious Studies at the École Pratique des Hautes Etudes in Paris. Together with Durkheim, he is the founder and publisher of the journal L'Année Sociologique in the Essai sur le don is first published in 1923/34. Mauss is considered the founder of French anthropology. Besides his scientific activity Mauss is politically active - he's been a while Member of the Partie Socialiste and active in the trade union movement (see also his moral conclusions, Administration, Chapter IV). 1931-1940 Mauss teaches at the College de France in Paris sociology, as he is of Jewish descent, he must leave the College. He died in 1950 in Paris.
Essai sur le don - Administration
The "Essai sur le don, the first systematic comparative study on the exchange of gifts and its social embeddedness dar." [1]
Two questions serve as a basis for work Mauss "What is the principle of the right and interest which means that in the backward or archaic societies the gift received is necessarily reciprocated? What is the thing given to a force that causes the recipient to reply? "[2] The method selects Mauss, the" precise comparison, for which he paid rich ethnographic material about societies in Polynesia, Melanesia and North America as well as documents and sources used on the legal system of the (early) Roman, Hindus and Germans. At the same time it is a heuristic approach: Starting from a single operation whose relations with other functions as well as its effect to be considered and embedding in various areas of society.
Mauss analyzed in his work elements of the (Melanesian) kula and especially of the (North American) potlatch. The potlatch is "one of those phenomena that we as" in call to 'total. [3] "In these ... "Total" social phenomena are all kinds of institutions simultaneously and with a blow to the expression: religious, legal and moral - they deal with politics and family at the same time, economic - that have assumed special forms of production and consumption, or rather of power and distribution, all not to mention the aesthetic phenomena ... "[4]
Two elements of the potlatch Mauss points out particularly:
Marcel Mauss was born on 10/05/1972 in Epinal (France). He is a nephew of the sociologist Emile Durkheim, who promotes early. Mauss studied philosophy at the University of Bordeaux, later linguistics, Indology, Sanskrit and Religious Studies at the École Pratique des Hautes Etudes in Paris. Together with Durkheim, he is the founder and publisher of the journal L'Année Sociologique in the Essai sur le don is first published in 1923/34. Mauss is considered the founder of French anthropology. Besides his scientific activity Mauss is politically active - he's been a while Member of the Partie Socialiste and active in the trade union movement (see also his moral conclusions, Administration, Chapter IV). 1931-1940 Mauss teaches at the College de France in Paris sociology, as he is of Jewish descent, he must leave the College. He died in 1950 in Paris.
Essai sur le don - Administration
The "Essai sur le don, the first systematic comparative study on the exchange of gifts and its social embeddedness dar." [1]
Two questions serve as a basis for work Mauss "What is the principle of the right and interest which means that in the backward or archaic societies the gift received is necessarily reciprocated? What is the thing given to a force that causes the recipient to reply? "[2] The method selects Mauss, the" precise comparison, for which he paid rich ethnographic material about societies in Polynesia, Melanesia and North America as well as documents and sources used on the legal system of the (early) Roman, Hindus and Germans. At the same time it is a heuristic approach: Starting from a single operation whose relations with other functions as well as its effect to be considered and embedding in various areas of society.
Mauss analyzed in his work elements of the (Melanesian) kula and especially of the (North American) potlatch. The potlatch is "one of those phenomena that we as" in call to 'total. [3] "In these ... "Total" social phenomena are all kinds of institutions simultaneously and with a blow to the expression: religious, legal and moral - they deal with politics and family at the same time, economic - that have assumed special forms of production and consumption, or rather of power and distribution, all not to mention the aesthetic phenomena ... "[4]
Two elements of the potlatch Mauss points out particularly:
(1) the term of the loan or the period and
(2) the concept of honor.
ad. (1): The potlatch is a gift not rewarded immediately but it passes a certain limit. Herein provides Mauss - in contrast to the view that the sale on credit a higher stage of civilization as characterizing the sale for cash - the source of the loan. "The economic development has not resulted in the sale and exchange of these non-cash payment for the loan. Rather, on the one hand the barter - facilitated by the contraction of formerly separated sites periods of time - and on the other hand, the purchase and sale (the latter as cash and credit purchase) as well as the loan from the system of gifts and counter gifts developed. [5]
on the analysis of potlatch Mauss mentions three elements of the gift: the obligation of giving, of taking and the Erwiderns. The obligation of giving and taking is strongly connected with the concept of honor. Of the obligation of a gift Erwiderns Mauss finds an explanation in the analysis of the conceptual world of the Maori hau means the spirit that is intrinsic to a cause. "What obligation in the gift is received or exchanged, so that the thing received is not lifeless. Even if the donor has given up her, she is still a piece of him. By it has power over the receiver he is ..."[ 6]
Arnold Van Gennep
Arnold Van Gennep was born on 23.04.1973 in Ludwigsburg. Despite numerous publications, is Les rites de passage, which already appears for the first time in 1909, his best known and most important work, although the responses are consistently negative in its publication. Only during the period 1912 - 1915 Van Gennep teaches at the University of Neuchatel (Switzerland) ethnology. Van Gennep is critic of the - leading to his time in France - Durkheim school. "His violent urges opposition to French sociologist Durkheim and the whole school him ... His life in the scientific marginality ..."[ 7] employs Later, Van Gennep, especially with the ethnography of France. He died in 1957 in Bour-la-Reine.
Les rites de passage - rites of passage
The starting point is an attempt at classification of magical-religious ceremonies and rites. Van Gennep's analysis is based on the comparison of countless rites of different times and by different peoples. He draws on a wealth of monographs, "but criticized the approach of other researchers, consider rites in isolation without embedding in their context of meaning" [8]
In the first chapter postulates Van Gennep four categories according to which rituals can be classified.
· vs animistic. Dynamists
· vs sympathetically. contagious
° positive vs. negative
· directly vs. indirectly
He points out that between the respective pairs of opposites is a continuum on which the rites can be classified.
is far more important, however, the question of function and form of rites: Van Gennep notes that in every society there are a variety of social groupings (such as families, local, age and occupational groups). The transition to a person of a class in a different social order of a society at risk. "The function of the rites is to the individual or the group of a defined situation to another over out to provide orientation and safety and to avoid disrupting the social order. They are similar because they have the same object, and Van Gennep combines them together under the term rites of passage "[9]
form of these rites of passage is a three-phase structure.
· separation rites (rites de séparation)
· bumps-or . conversion rites (rites de marge)
· Angliederungsriten (rites d'agrégation)
The Description of spatial rites may serve as a kind of model for rites of passage: "In the case of an ordinary house, the door is the boundary between the foreign and domestic world, in the case of a temple, it is the border between secular and religious world. "Crossing the clamp" means, therefore, is to affiliate to a new world, and it is therefore an important act and part at weddings, adoption, ordination and funeral ceremonies. "[10]
Subsequently analyzed Van Gennep many rituals concerning this structure, with different phases need not be at all rites be equally divided (for example, pregnancy lasts rites conversion phase often very long). In addition, at various ceremonies and other rites complexes can send important (for example, Defense rites of burial ceremonies).
Despite the criticism from the publication of Les rites de passage is Van Gennep's model of rites of passage, subsequently used by numerous scientists and further developed (for example, by Victor Turner).
Although the scientist Arnold Van Gennep no "school" can be assigned clearly has his work both functionalist (social function of rites of passage) and structuralist (form of the rites of passage) element.
Marcel Mauss presented with Essai sur le Thurs seinem einen Grund für den Stein Strukturalismus Levi-Strauss.
Verwendete Literatur
Mauss Marcel, Die Gabe, Suhrkamp Verlag, Frankfurt am Main, 1990
Van Gennep Arnold Uber Gang Rites, Campus Verlag, Frankfurt / New York, 2005
Schomburg-Scherff Sylvia M. , Nach Wort in
Arnold Van Gennep, Rites Uber Gang, Campus Verlag, Frankfurt / New York, 2005
Party Christian F. Kohl & Karl-Heinz (Hg.), Hauptwerk of Ethnology, Alfred Kröner Verlag, Stuttgart, 2001
www.kfunigraz.ac.at/wozzwww/agso/lexikon/klassiker/mauss/31bio.htm , accessed 5.1.2006-01-09
http://de.wikipedia.org/wiki/Arnold_van_Gennep , accessed 01/09/2006
[1] Feest / carbon, Page 289
[2] Mauss, page 18
[3] Mauss, page 90
[4] Mauss, page 17
[5] Mauss, p. 84
[6] Mauss, page 33
[7] Schomburg-Scherff, Page 237
[8] Feest / Kohl, page 130
[9] Feest / Kohl, page 129
[10] Van Gennep, page 29
ad. (1): The potlatch is a gift not rewarded immediately but it passes a certain limit. Herein provides Mauss - in contrast to the view that the sale on credit a higher stage of civilization as characterizing the sale for cash - the source of the loan. "The economic development has not resulted in the sale and exchange of these non-cash payment for the loan. Rather, on the one hand the barter - facilitated by the contraction of formerly separated sites periods of time - and on the other hand, the purchase and sale (the latter as cash and credit purchase) as well as the loan from the system of gifts and counter gifts developed. [5]
on the analysis of potlatch Mauss mentions three elements of the gift: the obligation of giving, of taking and the Erwiderns. The obligation of giving and taking is strongly connected with the concept of honor. Of the obligation of a gift Erwiderns Mauss finds an explanation in the analysis of the conceptual world of the Maori hau means the spirit that is intrinsic to a cause. "What obligation in the gift is received or exchanged, so that the thing received is not lifeless. Even if the donor has given up her, she is still a piece of him. By it has power over the receiver he is ..."[ 6]
Arnold Van Gennep
Arnold Van Gennep was born on 23.04.1973 in Ludwigsburg. Despite numerous publications, is Les rites de passage, which already appears for the first time in 1909, his best known and most important work, although the responses are consistently negative in its publication. Only during the period 1912 - 1915 Van Gennep teaches at the University of Neuchatel (Switzerland) ethnology. Van Gennep is critic of the - leading to his time in France - Durkheim school. "His violent urges opposition to French sociologist Durkheim and the whole school him ... His life in the scientific marginality ..."[ 7] employs Later, Van Gennep, especially with the ethnography of France. He died in 1957 in Bour-la-Reine.
Les rites de passage - rites of passage
The starting point is an attempt at classification of magical-religious ceremonies and rites. Van Gennep's analysis is based on the comparison of countless rites of different times and by different peoples. He draws on a wealth of monographs, "but criticized the approach of other researchers, consider rites in isolation without embedding in their context of meaning" [8]
In the first chapter postulates Van Gennep four categories according to which rituals can be classified.
· vs animistic. Dynamists
· vs sympathetically. contagious
° positive vs. negative
· directly vs. indirectly
He points out that between the respective pairs of opposites is a continuum on which the rites can be classified.
is far more important, however, the question of function and form of rites: Van Gennep notes that in every society there are a variety of social groupings (such as families, local, age and occupational groups). The transition to a person of a class in a different social order of a society at risk. "The function of the rites is to the individual or the group of a defined situation to another over out to provide orientation and safety and to avoid disrupting the social order. They are similar because they have the same object, and Van Gennep combines them together under the term rites of passage "[9]
form of these rites of passage is a three-phase structure.
· separation rites (rites de séparation)
· bumps-or . conversion rites (rites de marge)
· Angliederungsriten (rites d'agrégation)
The Description of spatial rites may serve as a kind of model for rites of passage: "In the case of an ordinary house, the door is the boundary between the foreign and domestic world, in the case of a temple, it is the border between secular and religious world. "Crossing the clamp" means, therefore, is to affiliate to a new world, and it is therefore an important act and part at weddings, adoption, ordination and funeral ceremonies. "[10]
Subsequently analyzed Van Gennep many rituals concerning this structure, with different phases need not be at all rites be equally divided (for example, pregnancy lasts rites conversion phase often very long). In addition, at various ceremonies and other rites complexes can send important (for example, Defense rites of burial ceremonies).
Despite the criticism from the publication of Les rites de passage is Van Gennep's model of rites of passage, subsequently used by numerous scientists and further developed (for example, by Victor Turner).
Although the scientist Arnold Van Gennep no "school" can be assigned clearly has his work both functionalist (social function of rites of passage) and structuralist (form of the rites of passage) element.
Marcel Mauss presented with Essai sur le Thurs seinem einen Grund für den Stein Strukturalismus Levi-Strauss.
Verwendete Literatur
Mauss Marcel, Die Gabe, Suhrkamp Verlag, Frankfurt am Main, 1990
Van Gennep Arnold Uber Gang Rites, Campus Verlag, Frankfurt / New York, 2005
Schomburg-Scherff Sylvia M. , Nach Wort in
Arnold Van Gennep, Rites Uber Gang, Campus Verlag, Frankfurt / New York, 2005
Party Christian F. Kohl & Karl-Heinz (Hg.), Hauptwerk of Ethnology, Alfred Kröner Verlag, Stuttgart, 2001
www.kfunigraz.ac.at/wozzwww/agso/lexikon/klassiker/mauss/31bio.htm , accessed 5.1.2006-01-09
http://de.wikipedia.org/wiki/Arnold_van_Gennep , accessed 01/09/2006
[1] Feest / carbon, Page 289
[2] Mauss, page 18
[3] Mauss, page 90
[4] Mauss, page 17
[5] Mauss, p. 84
[6] Mauss, page 33
[7] Schomburg-Scherff, Page 237
[8] Feest / Kohl, page 130
[9] Feest / Kohl, page 129
[10] Van Gennep, page 29
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