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Background Born in San Francisco in 1926 B.A. in 1950 in philosophy from Antioch College Entered Harvard As second year Graduate student, traveled to island of Java in Indonesia, spending two years Finished Ph.D. in 1956 Travels to Bali (again, Indonesia) and works as ethnographer Major Works The Religion of Java (1960) Agricultural Involution (1963), Islam Observed (1968), The Interpretation of Cultures (1973) Kinship in Bali (with Hildred Geertz, 1975) Local Knowledge (1983) Works and Lives (1988) American Interpretivism “Believing, with Max Weber, that man [sic] is an animal suspended in webs of significance he himself [sic] has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretative one in search of meaning. It is explication I am after, construing social expressions on their surface enigmatical.” Geertz (1994; p. 214) Three Claims of American Interpretivism “Social phenomenon--social practices, institutions, behaviors—are intrinsically meaningful and that their meanings are construed by the meanings that social actors give them. “Social phenomenon can be understood only by unraveling the meanings that constitute them, a process that involves understanding the social phenomenon for the actor’s point of view. Three Claims of American Interpretivism “Causal explanations, inductive generalizations, and predications have little or no importance in the social sciences.” From Martin M. McIntyre L.C. , Introduction to Part Three in Interpretation and Meaning (1994), p. 159. Interpretative Anthropology Religion should be approached from the standpoint of interpretative anthropology rejects structuralism focuses on meaning and symbolism as it relates to the native’s perspective allows for many meanings of a symbol there is no one “key-to-the-universe” theory Reflects the ideas of Boas, Kroeber and Lowie But also influnced by Talcott Parsons and Max Weber Interpretative Anthro