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This anthropological study of university governance organizations
has four main purposes. It aims to describe the principles of
effective faculty governance organizations and shared governance;
to help mobilize opposition to a large and extremely well-funded
system of political attacks aimed at destroying faculty governance
organizations; to demonstrate the value of the theory of human
social organizations; and to enable universities to become more
effective in generating the intellectual advances we must make in
order to solve the current global crisis of sustainability and
political instability. Political democracy depends on an educated
public, and academic democracy is integral to producing such
knowledge.
This anthropological study of university governance organizations
has four main purposes. It aims to describe the principles of
effective faculty governance organizations and shared governance;
to help mobilize opposition to a large and extremely well-funded
system of political attacks aimed at destroying faculty governance
organizations; to demonstrate the value of the theory of human
social organizations; and to enable universities to become more
effective in generating the intellectual advances we must make in
order to solve the current global crisis of sustainability and
political instability. Political democracy depends on an educated
public, and academic democracy is integral to producing such
knowledge.
This is the first major study of a Sikh community in Central Punjab
to appear in the modern anthropological literature. Perhaps because
this historically and economically important people and region have
been so long neglected, they present certain important
contradictions or paradoxes in terms of commonly accepted
generalization about Indian village life. Thus, the villagers
describe their Sikh religion as Hindu, yet insist that it forbids
observance of caste restrictions. They are sincere in their beliefs
and scrupulous in their performance to ritual, yet retain caste
identifications and in certain contexts use caste terms for
address. They have a strong factional organization, but it cuts
across both kin and caste lines; moreover, many villagers remain
aloof from factions, and those sho do belong frequently "forget"
their quarrels and cooperate. Finally, the villagers are intensely
concerned with trade and profit-making, yet resort ot many
practices in a labor-intensive system that scholars have termed
characteristic of a "subsistence" or "traditional" economy as
distinct from a "market" or a "traditional" one. Instead of
attempting to resolve these contradictions or to attribute them to
a process of social breakdown, Leaf takes the view that they
represent a stable, pervasive condition of social life. He
capitalizes on their clarity in a particular village to draw
attention to two elements of social theory that he regards as of
general importance. His overall strategy of analysis places each
seemingly contradictory element in its proper context, and then
ascertains how these contexts are related to one another and to the
behavior of the villagers. The first of the theoretical concepts
that he develops for this purpose is a modified version of the idea
of a "message source," used in information theory, permitting
observation and isolation of socially defined conventions that
result from behavior and affect it in turn. The second concept is a
view of behavior as individual actions that respond to such social
constraints, obtain support, and ultimately feed back into the
social system--a cyclical model of social communication on an
individual level. Use of these two concepts sets aside "total
system theory," which has attracted mounting criticism by social
and cultural anthropologists, in favor of what may be termed a
"multiple system theory." Two important practical results of this
shift in perspective are general heightening of empirical accuracy
of analysis and an enhance insights into the ways that dynamica
change, cooperation, and competition inhere in all social
organization. This title is part of UC Press's Voices Revived
program, which commemorates University of California Press's
mission to seek out and cultivate the brightest minds and give them
voice, reach, and impact. Drawing on a backlist dating to 1893,
Voices Revived makes high-quality, peer-reviewed scholarship
accessible once again using print-on-demand technology. This title
was originally published in 1972.
The world's "great" religions depend on traditions of serious
scholarship, dedicated to preserving their key texts but also to
understanding them and, therefore, to debating what understanding
itself is and how best to do it. They also have important public
missions of many kinds, and their ideas and organizations influence
many other important institutions, including government, law,
education, and kinship. The Anthropology of Western Religions:
Ideas, Organizations, and Constituencies is a comparative survey of
the world's major religious traditions as professional enterprises
and, often, as social movements. Documenting the principle ideas
behind Western religious traditions from an anthropological
perspective, Murray J. Leaf demonstrates how these ideas have been
used in building internal organizations that mobilize or fail to
mobilize external support.
The world's "great" religions depend on traditions of serious
scholarship, dedicated to preserving their key texts but also to
understanding them and, therefore, to debating what understanding
itself is and how best to do it. They also have important public
missions of many kinds, and their ideas and organizations influence
many other important institutions, including government, law,
education, and kinship. The Anthropology of Western Religions:
Ideas, Organizations, and Constituencies is a comparative survey of
the world's major religious traditions as professional enterprises
and, often, as social movements. Documenting the principle ideas
behind Western religious traditions from an anthropological
perspective, Murray J. Leaf demonstrates how these ideas have been
used in building internal organizations that mobilize or fail to
mobilize external support.
Human beings have two outstanding characteristics compared to all
other species: the apparently enormous elaboration of our thought
through language and symbolism and the elaboration of our forms of
social organization. The view taken in Human Thought and Social
Organization: Anthropology on a New Plane is that these are
intimately interconnected. To understand this connection, the book
compares the structure of the systems of thought that organizations
are built upon with the organizational basis of human thinking as
such. An experimental method is used, leading to a new science of
the structure of human social organizations in two senses. First,
it gives rise to a new kind of ethnology that has the combination
of empirical solidity and formal analytical rigor associated with
the "paradigmatic" sciences. Second, it makes evident that social
organizations have distinctive properties and require distinctive
explanations of a sort that cannot be reduced to the explanations
drawn from, or grounded in, these other sciences. Human social
organizations are created by people using systems of ideas with
very specific logical properties. This book describes what these
idea-systems are with an unbroken chain of analysis that begins
with field elicitation, and continues by working out their most
fundamental, logico-mathematical generative elements. This enables
us to see precisely how these idea systems are used to generate
organizations that give pattern to ongoing behavior. The book shows
how organizations are objectified by community members through
symbolic representations that provide them with shared conceptions
of organizations, roles, or relations that they see each other as
participating in. The case for this constructive process being
pan-Homo sapiens is described, spanning all human communities from
the Upper Paleolithic to today, and from the most seemingly
primitive Australian tribes to modern-day America and India. While
focusing primarily on kinship, Human Thought and Social
Organization shows how the analysis applies with equal precision to
other social areas ranging from farming to political factionalism.
This is the first major study of a Sikh community in Central Punjab
to appear in the modern anthropological literature. Perhaps because
this historically and economically important people and region have
been so long neglected, they present certain important
contradictions or paradoxes in terms of commonly accepted
generalization about Indian village life. Thus, the villagers
describe their Sikh religion as Hindu, yet insist that it forbids
observance of caste restrictions. They are sincere in their beliefs
and scrupulous in their performance to ritual, yet retain caste
identifications and in certain contexts use caste terms for
address. They have a strong factional organization, but it cuts
across both kin and caste lines; moreover, many villagers remain
aloof from factions, and those sho do belong frequently "forget"
their quarrels and cooperate. Finally, the villagers are intensely
concerned with trade and profit-making, yet resort ot many
practices in a labor-intensive system that scholars have termed
characteristic of a "subsistence" or "traditional" economy as
distinct from a "market" or a "traditional" one. Instead of
attempting to resolve these contradictions or to attribute them to
a process of social breakdown, Leaf takes the view that they
represent a stable, pervasive condition of social life. He
capitalizes on their clarity in a particular village to draw
attention to two elements of social theory that he regards as of
general importance. His overall strategy of analysis places each
seemingly contradictory element in its proper context, and then
ascertains how these contexts are related to one another and to the
behavior of the villagers. The first of the theoretical
concepts that he develops for this purpose is a modified version of
the idea of a "message source," used in information theory,
permitting observation and isolation of socially defined
conventions that result from behavior and affect it in turn. The
second concept is a view of behavior as individual actions that
respond to such social constraints, obtain support, and ultimately
feed back into the social system--a cyclical model of social
communication on an individual level. Use of these two concepts
sets aside "total system theory," which has attracted mounting
criticism by social and cultural anthropologists, in favor of what
may be termed a "multiple system theory."Â Two important
practical results of this shift in perspective are general
heightening of empirical accuracy of analysis and an enhance
insights into the ways that dynamica change, cooperation, and
competition inhere in all social organization. This title is
part of UC Press's Voices Revived program, which commemorates
University of California Press's mission to seek out and cultivate
the brightest minds and give them voice, reach, and impact. Drawing
on a backlist dating to 1893, Voices Revived makes high-quality,
peer-reviewed scholarship accessible once again using
print-on-demand technology. This title was originally published in
1972.
In Introduction to the Science of Kinship, Murray J. Leaf and
Dwight Read illustrate how humans organize systems of social ideas
through structures of kinship and outline what this implies for the
science of human social organization. Leaf and Read explain that
every human society has a social organization that is associated
with a distinct vocabulary, which correlates with a particular
system of interrelated definitions of social roles and relations.
These roles and relations have four specific logical properties:
reciprocity, transitivity, boundedness, and imaginary spatial
dimensionality. These properties allow individuals to use them in
communication to create ongoing, agreed-upon, organizations. This
book is recommended for scholars of anthropology, sociology,
linguistics, and mathematics.
The world's "great" religions depend on traditions of serious
scholarship, dedicated to preserving their key texts but also to
understanding them and, therefore, to debating what understanding
itself is and how best to do it. They also have important public
missions of many kinds, and their ideas and organizations influence
many other important institutions, including government, law,
education, and kinship. Anthropology of Eastern Religions: Ideas,
Organizations, and Constituencies is a comparative survey of the
world's major religious traditions as professional enterprises and,
often, as social movements. Documenting the principle ideas behind
eastern religious traditions from an anthropological perspective,
Murray J. Leaf demonstrates how these ideas have been used in
building internal organizations that mobilize or fail to mobilize
external support.
Human beings have two outstanding characteristics compared to all
other species: the apparently enormous elaboration of our thought
through language and symbolism and the elaboration of our forms of
social organization. The view taken in Human Thought and Social
Organization: Anthropology on a New Plane is that these are
intimately interconnected. To understand this connection, the book
compares the structure of the systems of thought that organizations
are built upon with the organizational basis of human thinking as
such. An experimental method is used, leading to a new science of
the structure of human social organizations in two senses. First,
it gives rise to a new kind of ethnology that has the combination
of empirical solidity and formal analytical rigor associated with
the "paradigmatic" sciences. Second, it makes evident that social
organizations have distinctive properties and require distinctive
explanations of a sort that cannot be reduced to the explanations
drawn from, or grounded in, these other sciences. Human social
organizations are created by people using systems of ideas with
very specific logical properties. This book describes what these
idea-systems are with an unbroken chain of analysis that begins
with field elicitation, and continues by working out their most
fundamental, logico-mathematical generative elements. This enables
us to see precisely how these idea systems are used to generate
organizations that give pattern to ongoing behavior. The book shows
how organizations are objectified by community members through
symbolic representations that provide them with shared conceptions
of organizations, roles, or relations that they see each other as
participating in. The case for this constructive process being
pan-Homo sapiens is described, spanning all human communities from
the Upper Paleolithic to today, and from the most seemingly
primitive Australian tribes to modern-day America and India. While
focusing primarily on kinship, Human Thought and Social
Organization shows how the analysis applies with equal precision to
other social areas ranging from farming to political factionalism.
The world's "great" religions depend on traditions of serious
scholarship, dedicated to preserving their key texts but also to
understanding them and, therefore, to debating what understanding
itself is and how best to do it. They also have important public
missions of many kinds, and their ideas and organizations influence
many other important institutions, including government, law,
education, and kinship. Anthropology of Eastern Religions: Ideas,
Organizations, and Constituencies is a comparative survey of the
world's major religious traditions as professional enterprises and,
often, as social movements. Documenting the principle ideas behind
eastern religious traditions from an anthropological perspective,
Murray J. Leaf demonstrates how these ideas have been used in
building internal organizations that mobilize or fail to mobilize
external support.
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