Ward Keeler – författare

As with many performing arts in Asia, neither the highly stylized images of the Javanese shadow play nor its musical complexity detracts from its wide popularity. By a context-sensitive analysis of shadow-play performances, Ward Keeler shows that they fascinate so many people in Java because they dramatize consistent Javanese concerns about potency, status, and speech. Originally published in 1987. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

As with many performing arts in Asia, neither the highly stylized images of the Javanese shadow play nor its musical complexity detracts from its wide popularity. By a context-sensitive analysis of shadow-play performances, Ward Keeler shows that they fascinate so many people in Java because they dramatize consistent Javanese concerns about potency, status, and speech. Originally published in 1987. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Until its recent political thaw, Burma was closed to most foreign researchers, and fieldwork-based research was rare. In The Traffic in Hierarchy, one of the few such works to appear in recent years, author Ward Keeler combines close ethnographic attention to life in a Buddhist monastery with a broad analysis of Burman gender ideology. The result is a thought-provoking analysis of Burmese social relations both within and beyond a monastery’s walls. Keeler shows that the roles individuals choose in Burman society entail inevitable trade-offs in privileges and prestige. A man who becomes a monk gives up some social opportunities but takes on others and gains great respect. Alternatively, a man can become a head of household. Or he can choose to take on a feminine gender identity—to the derision of many but not necessarily his social exclusion. A woman, by contrast, is expected to concern herself with her relations with family and kin. Any interest she might show in becoming a nun arouses ambivalent reactions: although it fulfills Buddhist teachings, it contravenes assumptions about a woman’s proper role. In Burma, hierarchical understandings condition all relationships, but hierarchy implies relations of exchange, not simply inequality, and everyone takes on subordinate roles in their bonds with some, and superordinate ones with others. Knowing where power lies and how to relate to it appropriately is key. It may mean choosing at times to resist power, but more often it involves exercising care as to whom one wishes to subordinate oneself, in what ways, and on what terms.Melding reflections on the work of theorists such as Dumont, Anderson, Warner, and Kapferer with close attention to the details of Burman social interaction, Keeler balances theoretical insights and ethnographic observation to produce a rich and challenging read. The conundrum at the heart of this book—whether to opt for autonomy, the Buddhist seeking of detachment, or for attachment, the desire for close bonds with others—is one that all humans, not just Burmans, must confront, and it is one that admits of no final resolution.

Foreign language lessons often provide translations into a foreign language of phrases students would normally use in their native language and cultural setting. Particularly when studying a non-Western language, such direct translation is very misleading. Students must instead learn the conventions that guide human interactions, so they know both what to say and how to say it.In this text, therefore, the sociological context of Javanese is explained as thoroughly as Javanese grammar. The book presents Javanese in its full complexity and range in order to illustrate a cultural appoach to a non-Western language; it will therefore be of interest not only to language learners, but to linguists, sociologists, anthropologists, and many others.