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(149) Schwartz, Rasa , 97．她还强调：“因此，表演具有特殊的地位，无论是在宗教仪式之内，还是在宗教仪式之外。正是通过表演，神圣性在印度变得触手可及。”见见Richard A. Shweder and Jonathan Haidt, “The Cultural Psychology of the Emotions: Ancient and New”, in Michael Lewis and Jeannette M. Haviland-Jones (eds.), Handbook of Emotions (2nd edn., New York: Guilford Press, 2000), 6。
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(150) Lynch, “Social Construction of Emotion”, 18.
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(151) Lewis Rowell, Music and Musical Thought in Early India (Chicago: University of Chicago Press, 1992), 328.
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(152) Frédérique Apffel-Marglin, “Refining the Body: Transformative Emotion in Ritual Dance”, in Lynch (ed.), Divine Passions , 212—236, here 212．也见Frédérique Apffel Marglin,Wives of the God-King: The Rituals of the Devadasis of Puri (New Delhi: Oxford University Press, 1985)。
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(153) Apffel-Marglin, “Refining the Body”, 212, 220.
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(154) Matthew Jones, “Bollywood, Rasa and Indian Cinema: Misconceptions, Meanings and Millionaires”，它是对丹尼· 博伊尔（Danny Boyle）导演的电影《贫民窟的百万富翁》（Slumdog Millionaire ）的评论，发表于Visual Anthropology , 23/1 (2010), 33—43；又见Darius Cooper, The Cinema of Satyajit Ray: Between Tradition and Modernity (Cambridge
:Cambridge University Press, 2000)。
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(155) McKim Marriott, “The Open Hindu Person and Interpersonal Fluidity”, Paper presented to the Annual Meeting of the Association of Asian Studies, Washington, DC, 1980；转引自John Leavitt,“The Shapes of Modernity: On the Philosophical Roots of Anthropological Doctrines”, Culture 11/1—2 (1991), 29—42, here 33。麦基姆· 马里奥特（Mckim Marriott）关于印度教“个人主义”的观点招致了大量批评，见Steve Barnett, Lina M. Fruzzetti, and Ákos Östör, “On a Comparative Sociology of India: A Reply to Marriott”, Journal of Asian Studies , 36/3 (1977), 599—601。
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(156) Lynch, “Social Construction of Emotion in India”, 18.
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(157) Charles Taylor, Varieties of Religion Today: William James revisited (Cambridge, MA: Harvard University Press, 2002), 88, 99.
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(158) Clifford Geertz, Local Knowledge: Further Essays in Interpretive Anthropology (New York
:Basic Books, 1983), 59.
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(159) Lynch, “Social Construction of Emotion in India”, 19.
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(160) Niko Besnier, Literacy, Emotion, and Authority: Reading and Writing on a Polynesian Atoll (Cambridge: Cambridge University Press, 1995), 109.
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(161) Besnier, Literacy, Emotion, and Authority , 115.
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(162) Besnier, Literacy, Emotion, and Authority , 115.
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(163) 这里还可以提一下史蒂文· 菲尔德，在《声音和情绪》（Sound and Sentiment ）的第二版中描绘了卡卢利人在看到关于他们的书时的反应。见配有如下文字的照片：“基利亚（Kiliyз）和作者见证《声音和情绪》的到来，1982年7月1日。”见Feld, Sound and Sentiment , 243。菲尔德对他选择卡卢利人的理由所作的陈述很有启发性：“事实上，很快你就会意识到，卡卢利人很快就会打开话匣子，并重复别人说的话。你不需要像我这样，来自美国东北部城市，又是犹太人，才会喜欢这种交流风格，但是我认为我的生活背景能够帮助我轻松地诠释这种生动的人际关系和语言风格，这是一种合作而不是咄咄逼人。为了探寻这句话背后的刻板印象，我要讲一个我在一次人类学会议上听到的笑话。据说有两种关于巴布亚新几内亚的民族志。一种说那里的人粗鲁、务实、理性、固执、专横、偏激和精于算计。这些书是澳大利亚和英国的白人男性以及美国的盎格鲁-撒克逊血统的白人新教徒写的。另一种把那里的人描绘成多愁善感、热情、活泼、迷人、好客、情绪化和敏感。这些书是女人和犹太男人写的。”他接着说：“暂且不谈即使是对巴布亚新几内亚民族文学的短暂审视也会证明这个笑话的概括是错误的。这里更重要的是，对文学夸张的感知是如何成为种族、性别和民族刻板印象的基础的。每一位民族志学者都有自己的文化背景，包括围绕着人际风格的一系列行为和价值观。”见Besnier, Literacy, Emotion, and Authority , 250。
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(164) James Davies and Dimitrina Spencer (eds.), Emotions in the Field: The Psychology and Anthropology of Fieldwork Experience (Stanford, CA: Stanford University Press, 2010); George W. Stocking, Jr, Glimpses into My Own Black Box: An Exercise in Self-Deconstruction (Madison
:University of Wisconsin Press, 2010).
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(165) 见Arlette Farge, Le Goût de l’archive (Paris: Édition du Seuil, 1989); Randolph Starn, “Truths in the Archives”, Common Knowledge , 8/2 (2002), 387—401。
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(166) V. Y. Mudimbe, The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge (Bloomington: Indiana University Press, 1988), 19.
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(167) Clifford, Predicament of Culture , 9.
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(168) Ian Hacking, The Social Construction of What? (Cambridge, MA: Harvard University Press, 2000)．有关唯名论的介绍，见Gonzalo Rodriguez-Pereyra, “Nominalism in Metaphysics”, The Stanford Encyclopedia of Philosophy (Fall 2011 Edition)
accessed 2 March 2014; Martin Jay, “Magical Nominalism:Photography and the Re-enchantment of the World”, Culture, Theory & Critique , 50/2—3 (2009), 165—183。又见卡拉· 赫西（Carla Hesse）：“作为一种哲学立场的现实主义是任何经验主义主张的必要基础，这种主张认为能够从证据中重构事实，并声称语言（以及更广泛的任何意义系统—— 视觉、文本或听觉）具有外延和内涵功能。此外，要想提出关于文化或人类存在任何其他方面可持续的一般主张，语言在某个层面是指称性的（即它指代的是自身之外的某种事物，虽然这种指代是偶然的）这一点很关键。”见Carla Hesse, “The New Empiricism”, Cultural and Social History , 1/2 (2004), 201—207, here 202。
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(169) 关于文学经典的争论是由艾伦· 布卢姆（Allan Bloom）的《美国精神的封闭》（The Closing of the American Mind ，New York: Simon and Schuster, 1987）引起的，他将文学经典的流失归咎于1968年美国大学的反冲，并为美国文化的多元化而哀叹，又见Gregory S. Jay, American Literature & the Culture Wars (Ithaca, NY: Cornell University Press, 1997)。
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(170) 关于文化战争，见James Davison Hunter, Culture Wars: The Struggle to Define America (New York: Basic Books, 1992); Clifford Geertz, “Culture War”, New York Review of Books , 42/19(30 November 1995), 4—6; Richard Jensen, “The Culture Wars, 1965—1995: A Historian’s Map”, Journal of Social History , 29/1 supplement (1995), 17—37。关于非洲中心主义，见Molefi Kete Asante, Afrocentricity (Trenton: Africa World Press, 1988)，又见围绕Martin Bernal,Black Athena: The Afroasiatic Roots of Classical Civilization , i. The Fabrication of Ancient Greece, 1785—1985 (New Brunswick, NJ: Rutgers University Press, 1987)所起的争论，如Mary R. Lefkowitz, Not Out of Africa: How Afrocentrism Became an Excuse to Teach Myth as History (New York: Basic Books, 1997); Jonathan Zimmerman, Whose America? Culture Wars in the Public Schools (Cambridge, MA: Harvard University Press, 2002)。
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(171) Flam, Soziologie der Emotionen , 16—43, 232—236.
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(172) Flam, Soziologie der Emotionen , 44—51.
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(173) Flam, Soziologie der Emotionen , 98—101.
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