By John Gledhill
During this absolutely up to date variation of energy and Its Disguises, John Gledhill explores either the complexities of neighborhood events and the facility family members that form the worldwide order. He exhibits how traditionally knowledgeable anthropological views can give a contribution to debates approximately democratisation via incorporating a ‘view from below’ and revealing forces that form strength family members at the back of the formal facade of country associations. Examples are drawn from Brazil, Cameroon, Democratic Republic of Congo, Guatemala, Indonesia, India, Mexico, Peru, Sierra Leone, South Africa and Sri Lanka, among others.
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Additional info for Power And Its Disguises: Anthropological Perspectives on Politics (2nd Edition) (Anthropology, Culture and Society)
Archaeologists are also increasingly drawn to the view that state formation should be seen as an historically contingent process rather than something inherent in the political-economic and social structures of kin-based communities, a ‘latent potential waiting to unfold as soon as the right conditions appear’ (Patterson 1993: 103). Once this unusual event has occurred in a given region, however, the expansion of states transforms peripheral societies, which might not otherwise have developed as they did (Friedman 1994: 18–22).
Kin-communities provide a model for pre-state societies based on consensual authority embodied in custom rather than power relations embodied in law, but Diamond’s deeper purpose was to highlight the continuing existence of a contested domain even in the most ‘totalitarian’ of societies, such as Nazi Germany. No system of civil domination, however technically perfect, could suppress all forms of resistance. There is much more to be said about cultural resistance to domination in modern societies, and also about its possible limits.
It encourages anthropologists to think about societies studied ethnographically as components in larger regional systems, and to reflect on how their organization might have been affected by these wider relationships before the era of Western colonialism. If we fail to do that, then we not only treat the West’s ‘others’ as ‘peoples without history’, but miss opportunities to understand why particular human communities organized themselves politically in particular ways. In his path-breaking studies of the nomads of Inner Asia, Owen Lattimore (1962) suggested that the social and political structures of these pastoral societies should be understood in the context of their long historical interaction with the agrarian heartlands of China.
Power And Its Disguises: Anthropological Perspectives on Politics (2nd Edition) (Anthropology, Culture and Society) by John Gledhill