Natural Symbol - Exploration in Cosmology

"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 The one performing the ritual, a ritualist performs gestures externally which imply values, but the ritualist is withdrawn and none committed.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