Moroccan dating protocols
And one problem with exploring the development of a flirtatious affair in Morocco is that it is uncommonly hard to have access to both sides of the story—at least for heterosexual encounters.
Take, for example, ritual, which was both the analytical starting point for this collection of themed articles, and also a particularly clear example of the tendency toward circularity.So rather than assuming that there was such a thing as “Zulu society” and describing its characteristics, Gluckman related the inauguration of a bridge by “Zulus” and “Whites,” concentrating on the conflicts and tensions characteristic of interactions between members of the society described by the case study—one that included both Zulus and Whites.My focus in this article differs from that of Gluckman in that I am both perfectly uninterested in describing “Moroccan society” and far from certain that such a thing exists, but its methodological purpose is very similar.Where, for instance, is the conceptual red thread connecting the ideal-typology of modes of communication pioneered by Boltanski and Thévenot (1991) with William Hanks’ (1990, 2009) phenomenological investigations of deixis, and Nicolas Dodier’s (1995) ethnography of human/nonhuman relations on the factory floor?
What unity there is to this eclectic array can be attributed to a common desire to break with analyses that start from all-encompassing and fixed oppositions between, say, society and the individual or domination and resistance.
Their approach was, in other words, pragmatic, both in its everyday sense of focusing on what is effective, rather than what is right or true, and in its simultaneously more precise and yet somehow much broader usage within the social sciences.