Natural Symbol – Exploration in Cosmology
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“Natural Symbols:
” Exploration in Cosmology”
Andrea H. Harris
November 26, 2005
Term Paper
Mary Douglas, “Natural Symbols: Exploration in Cosmology”, was first published in 1970 and because of its academic value and well-researched contents, it was republishes again in 1973 and since there has been regularly updated. The book may confuse those who are not interested in anthropological explanation for social, religious and cultural norms but it certainly contains a wealth of information on the connection between physical body and its role in the larger social body that surrounds us. The core thesis of the book revolves around the idea that rules of the physical body turn into natural symbols for decoding the norms of the society. In other words, a parallel had been drawn between simple bodily actions and larger societal riles.
Douglas believes natural symbols play an important role in determining the nature of various social and religious rituals and practices. How we perceive a norm is connected with how we view bodily functions and vice versa. In the book, Douglas gives an explanation of how our perception of human bodily functions is an extension of different social experiences.
Douglass starts off her literary piece by discussing how our society has begun to shy away from rituals. As the first chapter is titled,” Away from rituals”, she points out that there is a lack of commitment to common symbols and that there is a rejection of rituals , formalism and even form. She defines rituals as a reutilized act diverted from its normal function; however is a despised form of communication. Symbolic acts convey information however rituals do not. The one performing the ritual, a ritualist performs gestures externally which imply values, but the ritualist is withdrawn and none committed.
Rituals are used for various reasons. Douglas states that there is a need for continuous communication, such as anthropologist needing to communicate with sociologist and zoologist, this is a form of ritual use in a neutral sense. This is a continuous habit, using rituals for mean action and several beliefs in symbolic order. Douglass also states that rituals can and are a positive sense in religious communities. Such examples would be communions, baptismal, funerals and other various traditions.
These tradition/ rituals are carried from generation to generation, however some conclude there is no longer a need for them. Douglas states that in various moves against rituals, there is a strong impulse which must be countered against by other sense. She stated that revolt against rituals usually come from those who have been disinherited.
According to Douglas, transition away from rituals usually begins in three phases. The first phase, “there is a contempt of external ritual forms, the second, ” there is the private of internalizing of religious experience”, third phase, “there is the move to human philanthropy. Douglass states when the third phase has begun, the symbolic life if the spirit is completed. In each stage there are social determinants that are identified and hat the public forms of symbolic expression, which can nit be despised. She concludes that symbolic actions are held to be most efficacious, which is where ritualism is most highly developed.
Douglas goes on to speak in great detail about inner experience, as her second chapter is titled, “To Inner Experience”. Those who are active in revolt against rituals will not and can not see themselves walking in accepting the belief and rituals of reformers. At that point we can see a form of alienation against certain current social values. These values usually take form, from irrelevant rituals to ritualism, exaltation of the inner experience and denigration of standardized expression; preference of knowledge forms, rejection of mediating institutions, rejection of allowing habit to provide the basis of new symbolic system.
Douglas states that the causes of anti-ritualism appear to be an outlining result of a socialization which an individuals comes to never internalize a social status pattern. The individual also never comes to experience control for authorities. When this occurred, exaltation of evident ability to control and command obedience with oneself. There is also no sigh of symbolism of solidarity and hierarchy present, therefore an aesthetic experience form is not an open option.
Douglass goes on to discuss the “The Bog Irish”. She states that the Bog Irishman is faithful in ruling abstinence is a primitive ritualist. In this concept magical rules have an expressive function which mainly is symbolic. They also perform disciplinary, anxiety-reducing, and sanctioning of moral codes function. Personal mortification was the original official symbolism of the bog Irishs goal of abstinence.
Moreover, symbols that are tenaciously adhered to can not be dismissed as meaningless and have a significant relative meaning. Removal of symbols that have a significant meaning does not guarantee a replacement of something of more significance. In declaring that such symbols are meaningless and unnecessary only indicates that its symbols no longer direct in the direction of anything in particular.
Douglass goes on to discuss the “Grid And Group” which basically points out that it is illuminating to consider ritual as a code that is restricted. Douglas states that the code enables a given pattern of values that must be enforced. It allows its members to internalize the groups structure and its norms in the process of interaction. Various forms of communication such as allegiances, patronage, clientship, challenge of hierarchy, assertion of hierarchy, act as a method or means for codes to be expressed.
Douglass goes on to express that if and when a ritual is taken as a form of a restricted code, and the restricted codes condition emerges from the members of the group knowing one another in such a way that they share a common idea where assumptions never need to be made explicit, the tribe stands on the same basis. There social involvement can be consider very strong and one of intensity. They are very likely to create a restricted code for the local important concerns.
These restricted codes are usually used economically to convey information to maintain various social forms. It can be conclude that this is a system of control as well as a system of communication. These rituals also create solidarity and religious ideas have extensive implications. It would be expected that