The essays in this volume represent trends in social stratification studies undertaken in major culture areas of the world. The empirical data of the chapters are set with special reference to the dynamics of processes within these diverse traditions and heritages as sources of comparison with one another and with the experiences of western societies.
S. N. Eisenstadt is well known for his wide-ranging investigations of modernization, social stratification, revolution, comparative civilization, and political development. This collection of twelve major theoretical essays spans more than forty years of research, to explore systematically the bases of human action and society. Framed by a new introduction and an extensive epilogue, which are themselves important statements about processes of institutional formations and cultural creativity, the essays trace the major developments of contemporary sociological theory and analysis. Examining themes of trust and solidarity among immigrants, youth groups, and generations, and in friendships, kinships, and patron-client relationships, Eisenstadt explores larger questions of social structure and agency, conflict and change, and the reconstitution of the social order. He looks also at political and religious systems, paying particular attention to great historical empires and the major civilizations. United by what they reveal about three major dimensions of social life—power, trust, and meaning—these essays offer a vision of culture as both a preserving and a transforming aspect of social life, thus providing a new perspective on the relations between culture and social structure.
Central to this original study, first published in 1974, is that Political Man is also Symbolist Man, that man is two-dimensional. The book explores the possibilities of the systematic study of the dialectical interdependence between power relationships and symbolic action in modern, complex society. The discussion focuses on the processes by which interest groups, that cannot organise themselves formally, manipulate different types of symbolic formations to articulate a number of basic organisational functions: distinctiveness, communication, decision-making, authority, ideology and socialisation. The analysis is worked out in terms of specific case studies of different types of groupings, or ‘invisible organisations’ – ethnic, elitist, religious, ritually secret, cousinhood – which go through processes of cultural metamorphosis, shifting from one symbolic strategy to another, in response to changes in their circumstances. In conclusion, the discussion is brought to bear on the study of stratification in large-scale industrial society generally.
The Mediterranean countries have long attracted the attention of social anthropologists, from Frazer and Durkheim to the present day. In this volume, first published in 1977, Dr Davis reviews the extensive anthropological material collected and published by people who have worked in the area and claims that social anthropologists have a distinctive opportunity to compare similar kinds of institution and process in a variety of contexts – political, economic, bureaucratic, religious. He examines countries, tribes and communities stretching from Spain all the way round the Mediterranean and back along the coast of North Africa. In chapters on economics, stratification, politics, family and kinship, he has found it possible and sensible to set Albanian and Berber tribesmen beside each other, and to discuss Italian and Lebanese peasants in the same paragraph. The result is both a survey of the anthropological material and an essay in comparison, founded on a critique of the work of his predecessors and colleagues. The last chapter is an account of the uses anthropologists have made of the historical sources available to them.
This ethnography of Leeward Village, a large coastal community on the little-known Caribbean island of St. Vincent, illustrates how people in one of the poorest countries in the Western Hemisphere pull together in positive and creative ways to adjust to the many adversities they face. Like their Black counterparts elsewhere in the Americas, Leeward
This book is about the construction and tranformation of peasant military colonists on Mexico's northern frontier from the late 18th through the early 20th century. Though the majority of the data comes from the pueblo of Namiquipa in the state of Chihuahua, the argument has broader implications for the study of northern Mexico, frontier societies, and our understanding of the northern armies in the 1910 Revolution. The study is rare for its integration of several levels, placing an analysis of gender and ethnicity within a specific historical period. The author demonstrates that a distinct kind of frontier serrano society was generated in Namiquipa between the mid-18th and mid-19th centuries. In exchange for keeping the Apaches at bay, colonists were provided with arms and land grants. At the same time, they developed a gendered sense of ethnic identity that equated honor with land, autonomy, and a kind of masculinity that distinguished the "civilized" colonist from the "barbarous" Indian. While this identity was itself ordered hierarchically between men and women, and between "Hispanic" and "Indian," it also provided serranos with a sense of pride and dignity that was not directly associated with wealth. After the defeat of the Apaches, and with increased state control during the last decades of the Porfiriato, the serranos on the frontier were transformed from bulwarks of order to victims of progress. The expansion of capitalism and the manipulation of local political office by men no longer accountable to communal norms eroded the legitimacy of both powerholders and the central state. In response, serranos constructed an ideology of history based on past notions of masculine honor and autonomy. This ideology motivated their confrontations with the Mexican state during the 1890s and also served as the force behind their mobilization in the 1910 revolution.
Burdened with a heritage of both Spanish and British colonization and imperialism, Guyana is today caught between its colonial past, its efforts to achieve the consciousness of nationhood, and the need of its diverse subgroups to maintain their own identity. Stains on My Name, War in My Veins chronicles the complex struggles of the citizens of Guyana to form a unified national culture against the pulls of ethnic, religious, and class identities. Drawing on oral histories and a close study of daily life in rural Guyana, Brackette E. Williams examines how and why individuals and groups in their quest for recognition as a “nation” reproduce ethnic chauvinism, racial stereotyping, and religious bigotry. By placing her ethnographic study in a broader historical context, the author develops a theoretical understanding of the relations among various dimensions of personal identity in the process of nation building.
In almost every military intervention in its history, the US has made cultural mistakes that hindered attainment of its policy goals. From the strategic bombing of Vietnam to the accidental burning of the Koran in Afghanistan, it has blundered around with little consideration of local cultural beliefs and for the long-term effects on the host nation's society. Cultural anthropology--the so-called "handmaiden of colonialism"--has historically served as an intellectual bridge between Western powers and local nationals. What light can it shed on the intersection of the US military and foreign societies today? This book tells the story of anthropologists who worked directly for the military, such as Ursula Graham Bower, the only woman to hold a British combat command during WWII. Each faced challenges including the negative outcomes of exporting Western political models and errors of perception. Ranging from the British colonial era in Africa to the recent wars in Iraq and Afghanistan, Military Anthropology illustrates the conceptual, cultural and practical barriers encountered by military organisations operating in societies vastly different from their own.
