Years of Poems and Spirits

Just read Migdal’s “State in Society” book, in which he mentioned Marc Ross’ article in “Comparative Politics“. I read the same article, that is where I first encountered Geertz’s work. When reading about Geertz’s theory, I had the same feeling of reading Huntington’s Political Order for the first time: shock and awe.

Anyway, both Ross and Migdal portrayed Geertz’s contribution as repositioning power and ritual (aka: image, symbol): instead of ritual serving power, in Bali, it is the other way around.

Since I have not read the book, I don’t have a clear idea what Geertz really meant. However, it is hard to imagine that relationship between power and ritual is one-way under any circumstance. Could it be that the Baliness use ritual to reenforce the power hierarchy or tribal fidelity? If so, are parliamentl and courts (and their relationship with the rest of state institutions) in the West not playing a similar role?

Nevertheless, Geertz’s observation may have a wider application in societies that are nominally modern. There are cultures that are obsessed with “lossing face”. “Lossing face” matters if politics is expressed through theatrical performances of power relations.

Just read a NYT article today. The article relates Paulson’s visit to Beijing late last week and China’s revaluation of yuan. Here is a quote:
“Treasury Secretary Henry M. Paulson Jr., who gained decades of experience in dealing with China while at Goldman Sachs, has pursued a much more low-key approach to the currency issue this summer than his predecessors or American lawmakers, preferring to raise the issue in private with Chinese leaders.”

But has anyone explored why rituals are used in a polity? Is it because it has to be interpreted? And the interpretation can remain vague and impercise as a shock absorber?

Read this Wiki entry while researching Political Culture: Cultural Theory of risk

Names to note: Mary Douglas, Aaron Wildavsky

Keywords: anthropology, functionalist, environmentalist, Culture and Politics

The Grid/Group Typology:
Grid: position in society, environ by the strangers
Group: environ by friends/family, etc.

Individualist
Individualists experience low grid and low group … individualists embrace trial-and-error.

Egalitarian
Egalitarians experience low grid and high group. … egalitarians are sensitive to low probability-high consequence risks. … see nature as fragile, like a ball balanced precariously on an overturned cup. Any small disturbance will send it crashing down. Thus egalitarians advocate the precautionary principle.

Hierarchist
Hierarchists experience high grid and high group.

Fatalist
Fatalists experience high grid and low group.
–Russian and Chinese/Learned helplessness

AICPA (Ame. Inst.)
PCAOB (Oversight board)
SARBOX (2002)

SEC criminal law suites

Accounting Model:
Journal Entries: always double entry/bi-direction

Temporary accounts: salary expense

Q: Marketing/donation (what bi-direction?)

Balance Sheet
Assets=Liability+Owner Equity (e.g. house value=mortgage+OE)
Income Statement
Revenue, expenses, dividends

Asset: Increase=debit/Decrease=credit
Liability: Reverse (increase=credit, decrease=debit)

Donation case:
Cash down $200
Donation expense up $200
dr: donation (expense): 200
cr: cash (asset): 200
Asset (-200)=Liab(0)+OE(-200) { Rev (0) + Exp (-200) = Net Income (-200)}

Depreciation: Use of assets (e.g. goes to school, use up educational right)=increase expense (reduction of OE)

SEC forms:
10-K: annual
10-Q: quarterly
8-K: significant event (subjective)
proxy statement: shareholder, invitation for annual meeting
prospectus: to issue new shares, bonds, etc. details: date, price, etc.
4: Exec. equity transfer