1 From Purity and Danger: An analysis of the concepts of pollution and taboo by Mary Douglas ©1966 Chapter 6 POWERS AND DANGERS G RA NTEDH ISO PL; it also provides the materials of pattern. Mary Douglas’s seminal work Purity and Danger (Routledge, 1966) continues to be indispensable reading for both students and scholars today. Marking the 50th anniversary of Douglas’s classic, the present volume sheds fresh light upon themes raised by Douglas by drawing on recent developments in the social sciences and humanities, as well as current empirical research. Purity and Danger This remarkable book, which is written in a very graceful, lucid and polemical style, is a symbolic interpretation of the rules of purity and pollution. Mary Douglas shows that to examine what is considered as unclean in any culture is to take a looking-glass approach to the ordered patterning which that culture strives to. In Purity and Danger Mary Douglas identifies the concern for purity as a key theme at the heart of every society. In lively and lucid prose she explains its relevance for every reader by revealing its wide-ranging impact on our attitudes to society, values, cosmology and knowledge. Chapter 3 Summary: “The Abominations of Leviticus” Here, Douglas offers her interpretation of the dietary rules found in the Book of Leviticus in the Hebrew Bible. Her main argument is that the dietary rules aim at fostering holiness. They “develop the metaphor of holiness” by giving it a physical expression in everyday life, inviting the.
Purity and Danger: An Analysis of Concepts of Pollution and Taboo is a 1966 book by the anthropologist and cultural theorist Mary Douglas. It is her best known work. In 1991 the Times Literary Supplement listed it as one of the hundred most influential non-fiction books published since 1945. It has gone through numerous reprints and re-editions (1969, 1970, 1978, 1984, 1991, 2002). In 2003 a further edition was brought out as volume 2 in Mary Douglas: Collected Works (ISBN0415291054).
Summary[edit]
The line of inquiry in Purity and Danger traces the words and meaning of dirt in different contexts. What is regarded as dirt in a given society is any matter considered out of place. (Douglas took this lead from William James.) She attempted to clarify the differences between the sacred, the clean and the unclean in different societies and times. But this does not entail judging religions as pessimistic or optimistic in their understanding of purity or dirt—e.g., as dirt-affirming or otherwise. Through a complex and sophisticated reading of ritual, religion, and lifestyle, Douglas challenged Western ideas of pollution, making clear how the context and social history is essential.
As an example of this approach, Douglas first proposed that the kosher laws were not, as many believed, either primitive health regulations or randomly chosen as tests of the Israelites' commitment to God. Instead, Douglas argued that the laws were about symbolic boundary-maintenance. Prohibited foods were those that did not seem to fall neatly into any category. For example, pigs' place in the natural order was ambiguous because they shared the cloven hoof of the ungulates, but did not chew cud.
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Later in a 2002 preface to Purity and Danger, Douglas went on to retract this explanation of the kosher rules, saying that it had been 'a major mistake.' Instead, she proposed that 'the dietary laws intricately model the body and the altar upon one another.' For instance, among land animals, Israelites were only allowed to eat animals that were also allowed to be sacrificed: animals that depend on herdsmen. Douglas concluded from this that animals that are abominable to eat are not in fact impure, but rather that 'it is abominable to harm them.' She claimed that later interpreters (even later Biblical authors) had misunderstood this.
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Influence[edit]
The historian of Late Antiquity, Peter Brown states that Purity and Danger was a major influence behind his important 1971 article 'The Rise and Function of the Holy Man in Late Antiquity', which is considered one of the bases for all subsequent study of Early Christian asceticism.[1]
Virtual dj pro full. free download with crack. In Powers of Horror (1980), where Julia Kristeva elaborates her theory of abjection, she recognizes the influence of Douglas’s “fundamental work,” while criticizing certain aspects of her approach.[2]
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