Themes in the Social Sciences - Böcker

In treating memory as a cultural rather than an individual faculty, this book provides an account of how bodily practices are transmitted in, and as, traditions. Most studies of memory as a cultural faculty focus on written, or inscribed transmissions of memories. Paul Connerton, on the other hand, concentrates on bodily (or incorporated) practices, and so questions the currently dominant idea that literary texts may be taken as a metaphor for social practices generally. The author argues that images of the past and recollected knowledge of the past are conveyed and sustained by ritual performances and that performative memory is bodily. Bodily social memory is an essential aspect of social memory, but it is an aspect which has until now been badly neglected. An innovative study, this work should be of interest to researchers into social, political and anthropological thought as well as to graduate and undergraduate students.

It is now well over a hundred years since the birth of Lenin. If his writings are to have the relevance for contemporary political action, it is necessary that they be understood within the specific historical context in which they arose. It is such an understanding that David Lane provides in this book. Dr Lane addresses four distinct, though related, topics: Lenin's analysis of revolution; Leninism as an ideology legitimating the Russian Revolution; a detached analysis of the revolutionary process; and the relevance of Lenin and the Russian Revolution for social and political change. He begins by showing that, studied thematically, the various parts of Lenin's thinking are complementary in providing an analysis of capitalism and the justification for socialist revolution. The book is a short, concise, detached, yet sympathetic account of Lenin's thinking on revolution, its implications for the rise of Stalinism and its significance for the model of socialism as developed in the USSR. It will appeal to sociologists, political scientists and historians interested in Leninism, Stalinism and revolutionary theory, as well as to others concerned with the theories and processes of social change.

The preparation, serving and eating of food are common features of all human societies, and have been the focus of study for numerous anthropologists - from Sir James Frazer onwards - from a variety of theoretical and empirical perspectives. It is in the context of this previous anthropological work that Jack Goody sets his own observations on cooking in West Africa. He criticises those approaches which overlook the comparative historical dimension of culinary, and other, cultural differences that emerge in class societies, both of which elements he particularly emphasises in this book. The central question that Professor Goody addresses here is why a differentiated 'haute cuisine' has not emerged in Africa, as it has in other parts of the world. His account of cooking in West Africa is followed by a survey of the culinary practices of the major Eurasian societies throughout history - ranging from Ancient Egypt, Imperial Rome and medieval China to early modern Europe - in which he relates the differences in food preparation and consumption emerging in these societies to differences in their socio-economic structures, specifically in modes of production and communication. He concludes with an examination of the world-wide rise of 'industrial food' and its impact on Third World societies, showing that the ability of the latter to resist cultural domination in food, as in other things, is related to the nature of their pre-existing socio-economic structures. The arguments presented here will interest all social scientists and historians concerned with cultural history and social theory.

Human ecology is ultimately part of a general theory of society. This is the argument developed here by Roy Ellen, whose exploration of the interplay between social organization and ecology in small-scale subsistence systems has direct bearings both on the investigation of human environmental relations in general and on contemporary social theory. He argues that while ecological study of non-industrial societies cannot be elevated to the status of theory, domain or discipline, it can be represented as a single 'problematic' that historically has acquired some degree of autonomy and which continues to make a significant contribution to a wider anthropology. Dr Ellen introduces his subject matter through an extended and systematic discussion of some major frameworks developed within the last hundred years to examine and explain facets of the relationship between culture, social organization and the environment: determinism, possibilism, cultural ecology, systems theory and ideas derived from modern biology. He follows this with a detailed review and appraisal of important recent research involving the use of ecological models, methods and data. This original and innovative study of the pre-eminently social character of human ecological relations will be of considerable interest to all students and researchers concerned with understanding the nature of the relationship between human beings and their environments.

The form of social relations described by the terms 'patronage' and 'patron-client relations' is of central concern to sociologists, anthropologists and political scientists today. Characterised by its voluntary and highly personal but often fully institutionalised nature, it is a type of behaviour found in almost every human society. It touches upon basic aspects of the construction and regulation of social order and is therefore closely connected to major theoretical problems and controversies in the social sciences. This book analyses some special types of these interpersonal relations - ritual kinship, patron-client relations and friendship - and the social conditions in which they develop. The authors draw upon a wide range of examples, from societies as diverse as these of the Mediterranean, Latin America, the Middle and Far East and the U.S.S.R., in their study of the core characteristics of such relationships. They look at them as mechanisms of social exchange, examine their impact on the institutional structures in which they exist, and assess the significance of the variations in their occurrence. Their analysis highlights the importance of these relationships in social life and concludes with a stimulating discussion of the ensuring tensions and ambivalences and the ways in which these are dealt with - though perhaps never fully overcome. Patrons, clients and friends is the first systematic comparative study of these interpersonal relations and makes the first attempt to relate them to central aspects of social structure. It will therefore be an important contribution to both comparative analysis and social theory and will be of interest to a wide range of social scientists.

Edmund Leach's book investigates the writings of 'structuralists,' and their different theories: the general incest theory and of animal sacrifice. This book is designed for the use of teaching undergraduates in anthropology, linguistics, literary studies, philosophy and related disciplines faced with structuralist argument. It provides the prolegomena necessary to understand the final chapter of Levi-Strauss's massive four-volume Mythologiques. Some prior knowledge of anthropological literature is useful but not essential. The principal ethnographic source is the Book of Leviticus; this guide should help anyone who is trying to grasp the essentials of 'seminology' - the general theory of how signs and symbols come to convey meaning. The author's core thesis is that: 'the indices in non-verbal communication systems, like the sound elements in spoken language, do not have meaning as isolates, but only as members of set'; the book's special merit is that it makes this kind of jargon comprehensible in terms of our everyday experience.

When this volume was first published in 1976, exchange theory had recently come into the fore in sociology as an attempt to develop systematic theories of social behaviour comparable to those which economics had developed. In doing so it borrowed from many different intellectual traditions including economics and anthropology, behavioural sociology and on the traditional concerns of sociologists and social psychologists. Dr Heath provides a systematic exposition of the principle components of exchange theory, and goes on to give a critique of these theories, paying particular attention to the success of their empirical applications. He concludes that exchange theory, despite its limitations, has an important part to play in the development of social science and is one of the most promising theories available. Rational Choice and Social Exchange will be of interest to anyone concerned with the development of social science and in particular to students of sociology, anthropology, psychology and political science.

Based on a study of the commune movement in Britain, this 1976 book is an attempt to explore the ability of sociology to understand the world of the 'alternative society' and to examine the implications of the success and failure of communal projects for fundamental sociological theories about the nature of social solidarity and cohesion. It takes issue with a number of studies in this field, particularly those based on American utopian communities. It raises questions about the nature of friendship in capitalist societies and about the extent to which the social scientist can ever really hope to know the world of private life. The book argues that communes face insuperable obstacles in realising their aspirations within capitalist societies and that in the face of these obstacles they tend either to disintegrate or to become as authoritarian and as mystified as the societies from which they are trying to escape.

Current theories and views on the differences in the 'mind' of human societies depend very much on a dichotomy between 'advanced' and 'primitive', or between 'open' and 'closed', or between 'domesticated' and 'savage', that is to say, between one of a whole variety of 'we-they' distinctions. Professor Goody argues that such an approach prevents any serious discussion of the mechanisms leading to long-term changes in the cognitive processes of human cultures or any adequate explanation of the changes in 'traditional' societies that are taking place in the world around us. In this book he attempts to provide the framework for a more satisfactory explanation by relating certain broad differences in 'mentalities' to the changes in the means of communication, and specifically to the series of shifts involved in the development of writing. The argument is based upon theoretical considerations, as well as empirical evidence derived from recent fieldwork in West Africa and the study of a wide range of source material on the ancient societies of the Near East.

In this book, the author provides a detailed analysis of kinship, household and family relations in early modern France. He discusses the strength of kinship and family ties, the structure of households, the rights and duties of husband and wife, their authority over their children, the role of the family in education, the position of servants within the family, the attitudes and sentiments of different family members towards each other and the differences between noble and peasant families. He also deals with the changes in the patterns of sexual life that occurred in this period and investigates the beginnings of birth control in the late eighteenth century, and the possibilities or abortion and divorce. Professor Flandrin uses primarily documentary evidence from early modern France, but also draws comparisons with England in the same period, and with the medieval and modern family. His book provides a fascinating account of the intimate life of men and women in past society, and shows how that society has exerted a lasting influence on the behaviour of our contemporaries.

This 1979 text addresses the ways in which the dominant theories in large areas of Western social science have been subject to strong criticisms, particularly of their supposed philosophical deficiencies. In the philosophy of science, this resulted in empiricist views being replaced by an emphasis on the potential obstinacy of theory in the face of the empirical world. After introducing this contemporary philosophy of science, Dr Thomas uses it to argue that social study can both retain the natural scientific commitment to the constraint of the external world and assimilate the sorts of philosophical criticisms that were made of the old social scientific theories. In particular, he shows that social study understood in terms of the new philosophy of science can give an account of the former's distinctive concerns with issues of the meaning and value of social life. Dr Thomas supports his abstract arguments by detailed case studies.

For over twenty years, Claude Meillassoux has been concerned with the study of the different modes of production which existed in Africa prior to colonisation, and the ways in which they responded to colonisation. In this book Professor Meillassoux draws both on his extensive fieldwork in Africa and on the anthropological literature to provide a detailed theoretical analysis of the self-sustaining agricultural community and its articulation with capitalism through the process of colonisation. Using evidence from the usually separated disciplines of ethnology and economics, he explores the major contradiction created by the persistence within the heart of capitalism of the self-sustaining domestic community as a means of reproduction of labour power, and shows that in fact there is a logical connection between the kinship structures which control reproduction in such communities and the forms of exploitation of workers from groups dominated by imperialism. This book offers the elements both of an advanced theory of the domestic mode of production and of a radical critique of classical and structuralist anthropology. just as Professor Meillassoux's earlier work, L'Anthropologie iconomique des Gouro de Côte d'Ivoire was received as a 'turning point in the history of anthropology', this study, which goes beyond a discussion of concepts in an attempt to further the practical steps taken by Marx and Engels, represents a major contribution to the contemporary progress of historical materialism.

Since the Second World War, the world has witnessed a remarkable efflorescence of ethnic feeling and nationalist aspirations. Among Bretons, Basques, Scots, Welsh, Flemish, Quebecois, Catalans, Kurds, Ibo, Somali, and a host of other communities, ethnic movements demanding much greater autonomy, or even independence, have sprung up. Originally published in 1981, this book explores the ethnic separatisms and 'neo-nationalisms' that, at the time, threatened to undermine the fragile stability of the world order and to annul liberal and cosmopolitan dreams of world government and a universal scientific culture. What were the underlying causes of this ethnic revival? Why did it assume worldwide proportions? Anthony D. Smith claims that to uncover the cultural root and mental spring of the ethnic renaissance we must look to the development of a sense of history that first arose in eighteenth-century Europe.

'Why do any human beings choose to be socialists? Why has socialist politics proved in practice so frequently disappointing? How far can socialist ideas still serve to inform and guide political judgement in modern states for the better? Are the evident weaknesses of socialist politics in all its varieties likely to lead to its disappearance from modern political activity in the readily imaginable future?' These are the questions John Dunn faces in this book, offering an appraisal of the strengths and weaknesses of socialism as a political theory. Its strengths, he argues, will always lie in its hostility to the manifest injustices of capitalist property relations. But its weaknesses stem from an inadequate and disingenuous conception of political power and political action, and from the widespread failures of socialist economic planning. Dunn goes on to examine how these failings might be remedied or minimized, given the options available from present conditions and the history of socialist politics. The conclusions of his analysis are not optimistic: the future for socialism will not be a comfortable one. But, he says, an honest recognition of the real problems that exist and an understanding of their causes is the only way of renewing confidence in socialism's promises of democracy and material security. This book is an attempt to confront problems which have arisen largely from the practice of socialist politics itself and to locate their sources within the confusions and equivocations of existing understandings of socialism.

Reviewing the course of English population history from 1066 to the eighties, this book challenges orthodoxies about the evolution of English family forms, and offers a bold interpretation of the inter-connections between social, economic, demographic and family history. Taking as the point of departure the well-known observations that England was the first industrial society, that it was the first society to have its peasantry replaced by proletarians and that it was a society that was always dominated by nuclear family households, the main question David Levine asks is how these elements were connected in time and space. In answering this, he looks to contemporaneous changes in the labour process, and, in particular, to the disposition of labour within the family. His central theme is the impact of proletarianisation on family formation. He argues that the explosive transformations of family and demography that occurred between 1780 and 1815 were the culmination of a protracted transition from a feudal to a capitalist social structure; and that the post-1870 decline in marital fertility took place within a context of demographic, familial, social and political adjustments which were themselves a response to the earlier population explosion.

Both biologists and social scientists have much to say about human behaviour. Yet attempts to combine their approaches to provide a deeper understanding of human nature have not so far been generally successful. First published in 1987, this book offered an original way of bridging the gap between them. The key to bringing the two approaches together is, Professor Hinde suggests, to recognise crucial distinctions between levels of social complexity (individuals, interactions, relationships and groups), whilst at the same time bearing in mind that all are processes in dialectical relations with each other and with the socio-cultural structure of institutions, beliefs, values, norms and so on. Professor Hinde argues that principles derived from ethology are essential for understanding some aspects of behaviour at the lower levels of social complexity, but have severe limitations at higher ones. This innovative approach will interest research workers, lecturers and students of psychology, biology, anthropology and sociology, as well as other readers seeking a comprehensive understanding of the nature of human social behaviour.

If faraway peoples have different ideas from our own, is this because they have different mentalities? Did our remote ancestors lack logic? The notion of distinct mentalities has been used extensively by historians to describe and explain cultural diversity. Professor Lloyd rejects this psychologising talk of mentalities and proposes an alternative approach, which takes as its starting point the social contexts of communication. Discussing apparently irrational beliefs and behaviour (such as magic), he shows how different forms of thought coexist in a single culture but within conventionally defined contexts.

Language is regarded, at least in most intellectual traditions, as the quintessential human attribute, at once evidence and source of most that is considered transcendent in us, distinguishing ours from the merely mechanical nature of the beast. Even if language did not have the sacrosanct status it does in our conception of human nature, however, the question of its presence in other species would still promote argument, for we lack any universally accepted, defining features of language, ones that would allow us to identify it unequivocally ours from other species and contention over the crucial attributes of language are responsible for the stridency of the debate over whether nonhuman animals can learn language. Aping Language is a critical assessment of each of the recent experiments designed to impact a language, either natural or invented, to an ape. The performance of the animals in these experiments is compared with the course of semantic and syntactic development in children, both speaking and signing. The book goes on to examine what is known about the neurological, cognitive, and specifically linguistic attributes of our species that subserve language, and it discusses how they might have come into existence. Finally, the communication of nonhuman primates in nature is assayed to consider whether or not it was reasonable to assume, as the experimenters in these projects did, that apes possess an ability to acquire language.

Language is regarded, at least in most intellectual traditions, as the quintessential human attribute, at once evidence and source of most that is considered transcendent in us, distinguishing ours from the merely mechanical nature of the beast. Even if language did not have the sacrosanct status it does in our conception of human nature, however, the question of its presence in other species would still promote argument, for we lack any universally accepted, defining features of language, ones that would allow us to identify it unequivocally ours from other species and contention over the crucial attributes of language are responsible for the stridency of the debate over whether nonhuman animals can learn language. Aping Language is a critical assessment of each of the recent experiments designed to impact a language, either natural or invented, to an ape. The performance of the animals in these experiments is compared with the course of semantic and syntactic development in children, both speaking and signing. The book goes on to examine what is known about the neurological, cognitive, and specifically linguistic attributes of our species that subserve language, and it discusses how they might have come into existence. Finally, the communication of nonhuman primates in nature is assayed to consider whether or not it was reasonable to assume, as the experimenters in these projects did, that apes possess an ability to acquire language.

Haim Hazan is a leading specialist on old age in anthropology, and has published several books on particular communities of old people. The latest book is an essay on the realities of old age, as it is experienced, as opposed to the ideas about the old current in western societies. It argues that the construction of this world by outsiders is inevitably affected by deeply ingrained social attitudes and structures, such as the spatial segregation of the aged as a population, and the fear of death with which they are associated. By approaching the subject from the social constructionist perspective, and by drawing on a variety of detailed ethnographic accounts, the author describes a unique and nuanced social world. This is a sophisticated and original book, which should have a significant impact on a field still dominated by a 'social problems' approach.

The thesis of this original and provocative book is that representative government should be understood as a combination of democratic and undemocratic, aristocratic elements. Professor Manin challenges the conventional view that representative democracy is no more than an indirect form of government by the people, in which citizens elect representatives only because they cannot assemble and govern in person. The argument is developed by examining the historical moments when the present institutional arrangements were chosen from among the then available alternatives. Professor Manin reminds us that while today representative institutions and democracy appear as virtually indistinguishable, when representative government was first established in Europe and America, it was designed in opposition to democracy proper. Drawing on the procedures used in earlier republican systems, from classical Athens to Renaissance Florence, in order to highlight the alternatives that were forsaken, Manin brings to the fore the generally overlooked results of representative mechanisms. These include the elitist aspect of elections and the non-binding character of campaign promises.

The thesis of this original and provocative book is that representative government should be understood as a combination of democratic and undemocratic, aristocratic elements. Professor Manin challenges the conventional view that representative democracy is no more than an indirect form of government by the people, in which citizens elect representatives only because they cannot assemble and govern in person. The argument is developed by examining the historical moments when the present institutional arrangements were chosen from among the then available alternatives. Professor Manin reminds us that while today representative institutions and democracy appear as virtually indistinguishable, when representative government was first established in Europe and America, it was designed in opposition to democracy proper. Drawing on the procedures used in earlier republican systems, from classical Athens to Renaissance Florence, in order to highlight the alternatives that were forsaken, Manin brings to the fore the generally overlooked results of representative mechanisms. These include the elitist aspect of elections and the non-binding character of campaign promises.

Defining lies as statements that are intended to deceive, this book considers the contexts in which people tell lies, how they are detected and sometimes exposed, and the consequences for the liars themselves, their dupes, and the wider society. The author provides examples from a number of cultures with distinctive religious and ethical traditions, and delineates domains where lying is the norm, domains that are ambiguous and the one domain (science) that requires truthtelling. He refers to experimental studies on children that show how, at an early age, they acquire the capactiy to lie and learn when it is appropriate to do so. He reviews how lying has been evaluated by moralists, examines why we do not regard novels as lies and relates the human capacity to lie to deceit among other animal species. He concludes that although there are, in all societies, good pragmatic reasons for not lying all the time, there are also strong reasons for lying some of the time.

This book provides a non-technical introduction to Unified Growth Theory (UGT), that is, the study of history as a succession of economic regimes. It first focuses on the canonical example of regime shift: the transition from the regime of Malthusian stagnation to the modern regime of sustained economic growth. Then, it broadens the perspectives on historical change by examining other regime shifts involving institutional and environmental forces. This book fills a gap in the market by providing a more accessible treatment of UGT and invites readers to explore ideas of continuity and discontinuity in history.