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There is a firmly established tradition in French and British anthropology, in which the body features as one of many ‘natural symbols’ for the expression of social and cultural issues., (Translated by Swain J.W.), Allen & Unwin, London
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In this tradition the body and it's processes constitute a set of phenomena on which societies impose their own categories and classifications. The ‘natural reality’ of the body is this: that the body is good to symbolise and to think with. In his original and influential essay Hertz discussed the relationship between social classification and organic aspects of the body, but this has received little attention from anthropologists. It was, however, taken up by Claude Levi-Strauss. In a paper entitled ‘The effectiveness of symbols’., Penguin, London, he hinted that the body is not only “good to think with” it is also “good to feel with”.
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84915849927
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The material discussed here is based on anthropological fieldwork with Punjabis living in Bedford. The fieldwork was carried out as part of a research project, which examined the communication problems which arise aduring consultations between general practitioners and Punjabi patients. Another part of the project included a survey of the prevalence of somatic symptoms in Punjabis, and the results of this survey will be punished elsewhere.
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Chamars in Bedford follow the teachings of guru Ravi Das, whereas most Chures follow the teachings of guru Bal Miki. They prefer to call themselves Ravi Dasis and Bal Mikis respectively rather than use their caste names.
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41
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84915849923
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To protect the anonymity of informants, personal details have been changed.
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In discussing Buddhism, Carrithers uses Mauss's distinction between personne and moi., M. Carrithers, S. Collins, S. Lukes, For Bhuddists the personne signifies a person's position in social relationships and moi refers to the self and to the individual aspect of a person. A similar distinction could possibly be made for Punjabis who link the social aspects of a person with the control exercised by the brain (dimaag) and the individual and emotional aspects of a person with the heart.
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