Ethnology: An international journal of cultural and social anthropology最新文献_第10页

The Purari River Delta Societies, Papua-New-Guinea After the Tom Kabu Movement 汤姆·卡布运动后巴布亚-新几内亚的普拉里河三角洲社团

Ethnology: An international journal of cultural and social anthropology Pub Date : 1984-07-01 DOI: 10.2307/3773748

Robert F. Maher

引用次数: 10

Controlling access: forms of territoriality in three New Zealand crayfishing villages 控制准入:三个新西兰小龙虾村的领土形式

Ethnology: An international journal of cultural and social anthropology Pub Date : 1984-04-01 DOI: 10.2307/3773695

H. Levine

引用次数: 11

True food and first fruits: rituals of increase in Fiji 真正的食物和初熟的果实:斐济的增长仪式

Ethnology: An international journal of cultural and social anthropology Pub Date : 1984-04-01 DOI: 10.2307/3773698

J. Turner

引用次数: 13

Stigma and separation: parian status and community persistence in a scottish fishing village 污名与分离:苏格兰渔村的贱民地位与社区持久性

Ethnology: An international journal of cultural and social anthropology Pub Date : 1984-04-01 DOI: 10.2307/3773696

J. Nadel

{"title":"Stigma and separation: parian status and community persistence in a scottish fishing village","authors":"J. Nadel","doi":"10.2307/3773696","DOIUrl":"https://doi.org/10.2307/3773696","url":null,"abstract":"This paper addresses the problem of how and why a small, dependent, and stigmatized occupational community may maintain its social identity long after the material basis for its existence has disappeared. It examines the life history of Ferryden, an east coast Scottish \"fishing village\" which does not fish. It will argue that the ideology ofthe fisherfolk, who have historically been marked as a distinct and low-prestige occupational, residential, and kin-based group, has been used to redefine and preserve village unity in the face of drastic ecological change. It argues further that this means of cultural adaptation contains the seeds of its own destruction and will, in the long run, prove fatal for community identity. Studies of occupational communities in complex societies suggest a strong link between work, residence, and social image (Horobin 1957; Dennis, Henriques et al. 1969; Lummis 1977). The example of Ferryden suggests the possibility ofa consider? able lag between the ecological and the symbolic transformation ofa community's status. The dynamics of boundary-making between fisherfolk and nonfisherfolk will be placed within a context of economic and political dominance and dependency in eastern Scotland. The discussion is based upon data collected during a year of fieldwork and archival research in Ferryden and Montrose in 1975 and 1976. Villages may now have surpassed tribes as archetypal anthropological units of study. They have become our preserve in the sociological wilderness of complex societies. There is even some concern that villages, like tribal societies, might be endangered (Mead 1980). However, the term \"village\" suffers from very nearly the same epistemological ambiguity as \"tribe\" (Fried 1975). That is, everyone uses it, and few bother to define it. Villages may be large or small, isolated or enmeshed in an urban matrix. Villages may house semi-autonomous rural cultivators or industrial wage-slaves. They may be found in tribal, capitalist, or socialist economies (Halpern 1967:122-123). Often, however, it is assumed that villages share a crucial attribute which is often considered to be lacking in the urban setting: a sense of community, of emotional as well as interactional boundedness. Cohen (1982) stresses this affective component in the introduction to his edited volume on rural British communities, which he aptly titles Belonging. However, the literature on British communities also informs us that not all who live in villages \"belong\" (Fleming 1979; Strathern 1981; Elias and Scotson 1965; Jenkins et al. 1960). As Strathern (1982:249) points out, \"an unwarranted","PeriodicalId":123584,"journal":{"name":"Ethnology: An international journal of cultural and social anthropology","volume":"73 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1984-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123173727","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 15

Contemprany warfare in the New Guinea highlands 新几内亚高地的当代战争

Ethnology: An international journal of cultural and social anthropology Pub Date : 1984-04-01 DOI: 10.2307/3773694

Aaron M. Podolefsky

{"title":"Contemprany warfare in the New Guinea highlands","authors":"Aaron M. Podolefsky","doi":"10.2307/3773694","DOIUrl":"https://doi.org/10.2307/3773694","url":null,"abstract":"After decades of pacification and relative peace, intergroup warfare re-emerged in the Papua New Guinea highlands during the late 1960s and early 1970s, only a few years before national independence in 1975. Death and destruction, martial law, and delay in highlands development schemes have been the outcome. Most explanations of this resurgence posit either new causes (such as psycho? logical insecurity surrounding political independence from Australian rule or disappointment at the slow speed of development) or attribute the increased fighting to relaxation of government controls which suppressed fighting since the pacification process began. None of the explanations thus far advanced have looked at changes in the structure or infrastructure of highlands societies themselves which could account for behavioral changes in the management of conflict. This paper employs a cultural materialist strategy. From a macrosociological perspective, infrastructural changes unintentionally induced during the colonial era resulted in changes in the structural relations between groups reducing existing (albeit weak) indigenous mechanisms constraining conflict. Traditionally, groups maintained differential access to resources such as stone used for axes and salt. Axe heads and salt were produced in local areas and traded for valuables available elsewhere. I argue that the introduction and distribution of items such as salt and steel axes reduced the necessity for trade thereby altering the need for (function of) intertribal marriage as well as reducing extratribal contacts of a type which facilitated marriage between persons of different tribes. The reduction of intertribal marriage, over time, resulted in a decay of the web of affinal and nonagnatic kin ties which had provided linkages between otherwise autonomous tribal political units. Thus, the resurgence of tribal fighting is, in part, a result of the reduction of constraints which might otherwise have facilitated the contain? ment of conflict rather than its expansion into warfare. This view sees warfare as one possible end result of a process of conflict management (Moore 1972). An advantage of this strategy is that it suggests a testable hypothesis which runs counter to conventional wisdom and informed opinion, namely, that the rate of intertribal marriage would increase after pacification. In his discussion of marriage among the Maring, Rappaport (1969:121) reports that \"there are unmistakable indications that pacification, completed in 1958, will extend the marriage relations of Maring local groups.\" Speaking of young Simbu men, Whiteman (1973:35) states that \"with pacification they are able to wander further afield than in the past, and may develop various relationships with single teenage girls over a wide area.\" Pacification, then, might reasonably be expected to result in an increase in intertribal marriage. An increase or lack of change in the rate of","PeriodicalId":123584,"journal":{"name":"Ethnology: An international journal of cultural and social anthropology","volume":"84 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1984-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132213714","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 52

Reconsidering the concept of post-peasantry: the transformation of the masoveris system in old Catalonia 后农民概念的再思考:旧加泰罗尼亚马苏威制度的转变

Ethnology: An international journal of cultural and social anthropology Pub Date : 1983-10-01 DOI: 10.2307/3773678

M. Tamanoi

引用次数: 5

Filipino hometown associations in Hawaii 菲律宾人在夏威夷的家乡协会

Ethnology: An international journal of cultural and social anthropology Pub Date : 1983-10-01 DOI: 10.2307/3773681

J. Okamura

引用次数: 21

Atomistic order and frontier violence: miners and whalemen in the nineteenth century yukon 原子秩序与边境暴力:十九世纪育空地区的矿工与捕鲸人

Ethnology: An international journal of cultural and social anthropology Pub Date : 1983-10-01 DOI: 10.2307/3773680

Thomas Stone

{"title":"Atomistic order and frontier violence: miners and whalemen in the nineteenth century yukon","authors":"Thomas Stone","doi":"10.2307/3773680","DOIUrl":"https://doi.org/10.2307/3773680","url":null,"abstract":"The nineteenth century Euroamerican invasion of western North America brought with it the establishment of a remarkable diversity of new frontier communities. From placer camps to military garrison outposts, from Mormon towns to the forts of the fur traders, and from prairie farm settlements to the towns and ranches ofthe cattle kingdom, the diversity of community forms which appeared was reminiscent of the diversity of the indigenous societies of the region. The systems of public justice which appeared in these new communities were equally varied, and they provide a useful array of comparisons for assessing the effectiveness of various systems of social control in stemming the potential for community disorder on the frontier. Violence was undeniably a problem in some western frontier communities, but not in all. It has been a common assumption that the kind of informal, popular justice found in loosely structured communities of transient frontier adventurers is more likely to be associated with internal violence than the more authoritarian systems of justice characteristic of tightly structured forms of community. Comparisons stressing the relative tranquility of the Canadian west as contrasted with the supposedly greater violence south of the 49th parallel have expressed this theme (Sharp 1955:109-110; Trimble 1972:187-247; Gough 1975; Reid 1977-37); so, too, have historians* assessments of the relative potential for violence in the \"cumulative\" as opposed to the \"colonized\" communities of the American west (Smith 1973:30-32; Brown 1976:87-91). This view is also consistent with anthropological assertions concerning the relationship between community structure and the potential for intracommunity violence, assertions which have been familiar since the time of Ruth Benedict (Maslow and Honigmann 1970:325-326; Munch and Marske 1981:158-161). In this paper, I compare two populations of migrant adventurers who appeared on the northwestern frontier of North America in the late nineteenth century. The effects of community organization on the nature and functioning of systems of public justice in these two populations, and the effects of these systems of public justice, in turn, on conflict management, fail to confirm the forgoing conventional wisdom. In what follows, I explore the reasons for this, drawing on current theory which suggests that a community's system of public justice will influence levels of internal violence primarily through its effects on opportunities for resort to nonviolent forms of conflict management (Koch 1974; Nader and","PeriodicalId":123584,"journal":{"name":"Ethnology: An international journal of cultural and social anthropology","volume":"71 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1983-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126570589","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 5

Death, women and value production the circulation of hair strings among the walpiri of the central australian desert 死亡、妇女和价值生产——澳大利亚中部沙漠中瓦尔皮里人的发丝流转

Ethnology: An international journal of cultural and social anthropology Pub Date : 1983-07-01 DOI: 10.2307/3773464

Barbara Glowczewski

{"title":"Death, women and value production the circulation of hair strings among the walpiri of the central australian desert","authors":"Barbara Glowczewski","doi":"10.2307/3773464","DOIUrl":"https://doi.org/10.2307/3773464","url":null,"abstract":"Weiner (1981) has provided some stimulating interpretations and hypotheses concerning the relationship between the circulation of goods produced exclusive? ly by women and social reproduction. Comparing Samoa and the Trobriand Islands, she interprets the production and circulation of fine mats as a necessary condition for social reproduction. These fine mats, exclusively made and decorat? ed by women, represent the group's cultural (mythical/historical) heritage, and are recognized as such by the men who say that these mats have more value for them than gold has for white men. Weiner observes that these objects of circulation and alliance return to the original descent line?that of the woman who produced the fine mat?when one of the members of this descent line dies. It is as though the symbolic rupture in the circulation was necessary in order to negate the gap produced by a member's death. At the same time, this symbolic rupture allows the circulation to start again. It guarantees the dead person's rebirth by repeating the cyclic reproduction on which the world view of these societies depends. She (Weiner 1981) interprets these fine mats as the incarnation of women's secret power which, in its symbolic form and its real transmis? sion, acts as a challenge to men's power, without implying a neutralization of the tendency towards male domination or a reduction in men's secular power. Rather, women's potential resistance is seen as necessary, even if it is contrary to the reproduction of the social system in general. In other words, women's role in production and exchange systematically questions the legitimacy that men want to make of their own power. Having carried out two periods of field work in Australia (1979 and 1980) among the Walpiri at Lajamanu (a central desert community), I will try to show here a determining role of Aboriginal women in social reproduction similar to that described by Weiner (1981) for the Pacific Islands women. This can be best understood through analyzing the circulation of hair strings which symbolize a privileged form of exchange among many of the 500 Australian Aboriginal peoples. These strings are not exclusively made by women, but systematically at each bereavement it is the women?according to their kinship relationship with the deceased person?who, more often than men, cut their hair and make strings","PeriodicalId":123584,"journal":{"name":"Ethnology: An international journal of cultural and social anthropology","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1983-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116631050","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 13

Cross-Cultural Codes on Husband-Wife Relationships 夫妻关系的跨文化规范

Ethnology: An international journal of cultural and social anthropology Pub Date : 1983-07-01 DOI: 10.2307/3773467

Gwen J. Broude, Sarah J Greene

{"title":"Cross-Cultural Codes on Husband-Wife Relationships","authors":"Gwen J. Broude, Sarah J Greene","doi":"10.2307/3773467","DOIUrl":"https://doi.org/10.2307/3773467","url":null,"abstract":"This article presents a set of codes and ratings dealing with several dimensions of husband-wife relationships as they are patterned across societies. This set of scales is the second in a series of codes that have been developed as the basis for a long-term study on variations in male-female relationships in cross-cultural perspective. The first set of scales concerned the purely sexual aspects of malefemale interaction (Broude and Greene 1976). The codes provided here, by contrast, focus on nonsexual measures of husband-wife relationships. In particu? lar, these scales are concerned with five related features of the marital bond. These include mechanisms for arranging marriages, customs identified with newlyweds, intimacy and aloofness between husbands and wives, divorce, and treatment of widows. The codes thus highlight various stages of the marital relationship from the initial choice of a partner to the termination of a marriage through divorce or the death of a husband. While the construction of these scales has been dictated in large part by our own research interests, we also see these codes as contributing to other studies of husband-wife interaction. Variations in marital relationships have been examined by a limited number of cross-cultural anthropologists; however, no extensive set of scales measuring customs and behaviors surrounding marriage is currently available. Thus, while Whiting and Whiting (1975) and Slater and Slater (1965) have explored the causes and consequences of variations in husband-wife intimacy and aloofness using measures of the marital relationship that are similar to a number of the codes presented here, they have relied upon a set of unpublished codes constructed at Palfrey House, Harvard University, so that their raw data are unavailable to other researchers. Other investigators?for example, Stephens (1962, 1967)?do include measures of marital interaction in their published work. However, these indices, which include polygyny, motherchild sleeping arrangements, and the long post-partum sex taboo, are somewhat indirect and selective. Researchers familiar with the cross-cultural literature on cross-sex identity and hypermasculinity will recognize these variables as also figuring prominently as measures of father-absence (see, for example, Ayres 1974; Burton and Whiting 1963; Kithara 1975; Slater and Slater 1965; Stephens 1962; Whiting, Kluckhohn and Anthony 1958). Again, as indices of father's role in relationship to mother and child, these measures are not ideal.","PeriodicalId":123584,"journal":{"name":"Ethnology: An international journal of cultural and social anthropology","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1983-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126588027","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 94