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By Anthony P. Cohen, Nigel Rapport

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And societies expect to get work done by such motivating collective representation. And an important part of self consciousness lies in the fact that the self is conscious not only of its own pressures to be itself but of the consensual pressures to 24 James W. Fernandez conform to expectations bound up in categorical allegiances imposed or freely chosen. Simply put, satisfaction, that is positive self consciousness, or distress, negative self consciousness, derives from conformity or lack of it to categorical obligations.

As I have been at pains elsewhere to describe, the prophets took these dwellers as members of marginal categories, and made them, if only temporarily, members of vital congregations which appeared to dwell at the centre of religious worlds. The consciousnesses of these prophets were in large part preoccupied with the organizational struggle over several decades first to separate themselves from subordination in the congregations of other prophets to whom they first belonged, to found their own congregations virtually in their own name and finally to build and hold membership by techniques of ritual cosmos building and healing.

6 See Fernandez (1993b) for a discussion of the distinction between the use of inclusive and exclusive irony in anthropological ethnography. Also see Huber’s (1988:7–9) distinction between ‘romantic irony’, in which the ironist considers him- or herself superior and outside the object of his or her irony, and ‘classic irony’, in which the ironist considers him or herself consubstantial and a member of the subject(s) of his or her irony. 7 Which in point of fact I happen to share and which have served to direct most of my work towards revitalization movements with a communitarian impulse (see Fernandez 1977; 1978).

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