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Unlike some other reproductions of classic texts (1) We have not
used OCR(Optical Character Recognition), as this leads to bad
quality books with introduced typos. (2) In books where there are
images such as portraits, maps, sketches etc We have endeavoured to
keep the quality of these images, so they represent accurately the
original artefact. Although occasionally there may be certain
imperfections with these old texts, we feel they deserve to be made
available for future generations to enjoy.
Unlike some other reproductions of classic texts (1) We have not
used OCR(Optical Character Recognition), as this leads to bad
quality books with introduced typos. (2) In books where there are
images such as portraits, maps, sketches etc We have endeavoured to
keep the quality of these images, so they represent accurately the
original artefact. Although occasionally there may be certain
imperfections with these old texts, we feel they deserve to be made
available for future generations to enjoy.
Unlike some other reproductions of classic texts (1) We have not
used OCR(Optical Character Recognition), as this leads to bad
quality books with introduced typos. (2) In books where there are
images such as portraits, maps, sketches etc We have endeavoured to
keep the quality of these images, so they represent accurately the
original artefact. Although occasionally there may be certain
imperfections with these old texts, we feel they deserve to be made
available for future generations to enjoy.
Unlike some other reproductions of classic texts (1) We have not
used OCR(Optical Character Recognition), as this leads to bad
quality books with introduced typos. (2) In books where there are
images such as portraits, maps, sketches etc We have endeavoured to
keep the quality of these images, so they represent accurately the
original artefact. Although occasionally there may be certain
imperfections with these old texts, we feel they deserve to be made
available for future generations to enjoy.
Unlike some other reproductions of classic texts (1) We have not
used OCR(Optical Character Recognition), as this leads to bad
quality books with introduced typos. (2) In books where there are
images such as portraits, maps, sketches etc We have endeavoured to
keep the quality of these images, so they represent accurately the
original artefact. Although occasionally there may be certain
imperfections with these old texts, we feel they deserve to be made
available for future generations to enjoy.
Using some of his landmark publications on kinship, along with a
new introduction, chapter and conclusion, Robert Parkin discusses
here the changes in kinship terminologies and marriage practices,
as well as the dialectics between them. The chapters also focus on
a suggested trajectory, linking South Asia and Europe and the
specific question of the status of Crow-Omaha systems. The
collection culminates in the argument that, whereas marriage
systems and practices seem infinitely varied when examined from a
very close perspective, the terminologies that accompany them are
much more restricted.
The work of Louis Dumont, who died in 1998, on India and modern
individualism represented certain theoretical advances on the
earlier structuralism of Claude Levi-Strauss. One such advance is
Dumont's idea of hierarchical opposition, which he proposed as a
truer representation of indigenous ideologies than Levi-Strauss's
binary opposition. In this book the author argues that, although
structuralism is often thought to have gone out of fashion,
Dumont's greater concern with praxis and agency makes his own
version of structuralism more contemporary. The work of his
followers and fellow travelers, as well as his own, indicates that
hierarchical opposition is capable of taking structuralism in new
and more realistic directions, reminding us that it has never been
the preserve of Levi-Strauss alone.
Robert Parkin is a social anthropologist who took his doctorate
at the University of Oxford in 1984 for a thesis on kinship in
South and Southeast Asia. His main theoretical interests are in
kinship, religion and identity, and he has conducted research and
field enquiries in Orissa (India), Poland, Italy and Brussels."
Studying the German-Polish ethnic relations, this book analyses the
people and region through their respective borderlands, migration,
official cooperation and unofficial suspicions across the border.
The main conclusion is that, while officialdom is generally keen to
develop cross-border ties, which ordinary people do take advantage
of, the latter tend to be much more sceptical of the potential
impact to their lives in what remains an economically depressed
area despite cross-border cooperation having been possible for
several decades.
For the social anthropologist, the work of Robert Hertz has assumed
more importance than that of any other scholar attached to the
school of EMile Durkheim, excluding only Marcel Mauss and Durkheim
himself. This is due mainly to the influence of his two key texts
concerning ritual and symbolism, that on the death of 1907 and that
on right and left hands of 1909. His other works are now also
becoming better known, namely his recently translated work on sin
and his ethnographic study of the cult of St Besse, in northern
Italy. This work provides a reading of each of these texts before
going on to show their subsequent influence on anthropologists in
particular. Parkin's activities as reviewer and pamphleteer are
also covered. The introductory biographical chapter, drawing on
Hertz's surviving papers in the College de France, shows his own
ambivalence towards his academic career and it also attempts to
clarify the circumstances leading up to his apparently gratuitous
death in the First World War. Two further chapters attempt to
situate his work in the broader context of Durkheimian sociology.
South Asia in Transition is an introductory book on the
anthropology of South Asia, including India, Pakistan, Nepal, Sri
Lanka, and Bangladesh, suitable for students at all levels and
others interested in this topic. It assumes no prior knowledge of
either the region or the discipline of anthropology. The book makes
extensive use of existing publications to describe how
anthropologists have approached the region and what they have said
about it. The first group of chapters deals mostly with India and
caste, class, tribes, religion, kinship and marriage, gender, the
body and personhood, politics and political economy. A second group
of chapters deals successively with Pakistan, Sri Lanka, and Nepal.
While in some cases modernity may place traditional forms of
expression at a disadvantage, in others, the modern is embraced as
a welcome source of new ideas that can be incorporated into
tradition in order to change it, while remaining within its own
parameters. This is actually likely to help a tradition survive.
Maintaining a strong and distinct cultural identity with the help
of modernity helps representatives of that identity cope with the
modern world more generally. Assimilation to a dominant culture
marked as modern, by contrast, is clearly associated with not only
the loss of a distinct identity, but also its specific forms of
cultural expression. This book explores the interface between
modernity and tradition in selected societies in Taiwan, mainland
China and Vietnam. The chapters question to what extent traditions
are themselves exploiting modernity in creative ways, in the
interests of their own further developments.
Outside France, French anthropology is conventionally seen as being
dominated by grand theory produced by writers who have done little
or no fieldwork themselves, and who may not even count as
anthropologists in terms of the institutional structures of French
academia. This applies to figures from Durkheim to Derrida, Mauss
to Foucault, though there are partial exceptions, such as
Levi-Strauss and Bourdieu. It has led to a contrast being made,
especially perhaps in the Anglo-Saxon world, between French theory
relying on rational inference, and British empiricism based on
induction and generally skeptical of theory. While there are
contrasts between the two traditions, this is essentially a false
view. It is this aspect of French anthropology that this collection
addresses, in the belief that the neglect of many of these figures
outside France is seriously distorting our view of the French
tradition of anthropology overall. At the same time, the collection
will provide a positive view of the French tradition of
ethnography, stressing its combination of technical competence and
the sympathies of its practitioners for its various ethnographic
subjects.
Louis Dumont, who died in 1998, was one of the most important
figures in post-war French anthropology. He is well-known for his
early work on India, which culminated in Homo Hierarchicus (1966;
in English 1972, 1980), an anthropological account of the caste
system. He later extended this work into a comparison of the values
of Indian and western society in works like Essays on Individualism
(1986) and German ideology: From France to Germany and Back (1994).
He is also known for pioneering work on kinship in south India and
more generally (for example Affinity as a Value, 1983). The current
volume represents the fruits of this side of his activities and
originated in as a series of lectures providing an account of the
British and French schools for students.
The book is a translation of Louis Dumont's lectures on kinship,
which provide a comprehensive but also idiosyncratic overview of
descent theory and alliance theory for students. These two
competing theories of kinship, associated respectively with the
British and French schools of social anthropology, as well as the
theoretical tendencies of functionalism and structuralism,
dominated anthropological theory from the 1950s to the 1970s and
are of fundamental historical significance. But Dumont's lectures
also have stood the test of time and provide an excellent
introductory account of kinship for the student. They also reflect
his own structuralist sympathies and critical acumen in assessing
the work of many of anthropology's great theoretical minds, among
which he himself should be numbered.
The work of Louis Dumont, who died in 1998, on India and modern
individualism represented certain theoretical advances on the
earlier structuralism of Claude Levi-Strauss. One such advance is
Dumont's idea of hierarchical opposition, which he proposed as a
truer representation of indigenous ideologies than Levi-Strauss's
binary opposition. In this book the author argues that, although
structuralism is often thought to have gone out of fashion,
Dumont's greater concern with praxis and agency makes his own
version of structuralism more contemporary. The work of his
followers and fellow travelers, as well as his own, indicates that
hierarchical opposition is capable of taking structuralism in new
and more realistic directions, reminding us that it has never been
the preserve of Levi-Strauss alone.
Robert Parkin's book gives a reading of each of these texts before
going on to show their subsequent influence on anthropologists in
particular. Hertz's activities as reviewer and phamphleteer are
also covered. The introductory biographical chapter drawing on
Hertz's surviving papers in the College de France, shows his own
ambivalence towards his academic career and it also attempts to
clarify the circumstances leading up to his apparently gratuitous
death in the First World War. Two further chapters attempt to
situate his work in the broader context of Durkheimian sociology.
South Asia in Transition is an introductory book on the
anthropology of South Asia, including India, Pakistan, Nepal, Sri
Lanka and Bangladesh, suitable for students at all levels and
others interested in this topic. It assumes no prior knowledge of
either the region of the discipline of anthropology. The book makes
extensive use of existing publications to describe how
anthropologists have approached the region and what they have said
about it. The first set of chapters deal mostly with India, being
successively on caste, class, tribes, religion, kinship and
marriage, gender, the body and personhood, politics and political
economy. The second set of chapters deal successively with
Pakistan, Sri Lanka and Nepal.
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