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Anthropology at the dawn of apartheid

Radcliffe-Brown and Malinowski’s South African engagements, 1919–1934

Isak Niehaus

-day dilemmas. At the time, as H. Kuklik (1991) shows, anthropology lacked any clear institutional base, and demonstrations of the discipline’s utility assumed overriding importance. I focus specifically on Alfred Radcliffe-Brown’s and Bronislaw Malinowski

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Meyer Fortes

The Person, the Role, the Theory

Adam Kuper

came to theory, Fortes remained faithful throughout to a limited set of authorities, while reading each in a rather idiosyncratic fashion. The key figures in his personal theoretical pantheon were Malinowski, Durkheim, Radcliffe-Brown and Freud. Henry

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The sanctioning state

Official permissiveness and prohibition in India

Ajay Gandhi

” sanctions (1984). The former were prohibitive or punitive in nature—thus marking a rupture in the everyday flow of sociality—while the latter depended on social solidarity and the desire to engineer normality. In the mid-twentieth century, Alfred Radcliffe-Brown

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Dmitry V. Arzyutov and Sergei A. Kan

becoming an independent “discipline.” In this respect, the experience of Alfred Radcliffe-Brown is indicative. Following the thoughts of W.H.R. Rivers, articulated in 1911, on the intersection of the idea of evolution with the diffusionist thesis, Radcliffe-Brown

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Faith in Anthropology

A Symposium on Timothy Larsen’s The Slain God

Brian Howell, J. Derrick Lemons, Jon Bialecki, James Bielo, Tanya Luhrmann, and Timothy Larsen

the dim memories of my now-remote exposure to this disciplinary history. What was the wider academy’s response to Tylor’s views on religion? Did Malinowski and Radcliffe-Brown get along? Do people still consider Evans-Pritchard a serious source for

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Decolonizing Cambridge University

A Participant Observer’s View

Keith Hart

. And of course the Vietnam War felt like the end of imperialism too. But the social anthropology syllabus at Cambridge was still imbued with the spirit of Radcliffe-Brown. My favourite books (always the classicist) were S. F. Nadel’s A Black Byzantium

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Mimetic Governmentality, Colonialism, and the State

Patrice Ladwig and Ricardo Roque

modern statehood, as mentioned above, possibly hindered recognition of the ‘state’ as an effective empirical object in colonial contexts and in societies outside Europe (cf. Abrams 1988 ; Asad 1973: 105–106 ; Radcliffe-Brown 1940: xxiii ). Yet since

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The Many Faces of the State

Living in Peace and Conflict in the Chittagong Hill Tracts, Bangladesh

Nasir Uddin and Eva Gerharz

, political organizations and political systems in stateless societies constitute the major fields of investigation, rather than the idea of the state (see Radcliffe-Brown 1940 ). Classical British social anthropology in particular pays attention to how

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Freeing the ‘Aboriginal Individual’

Deconstructing ‘Development as Freedom’ in Remote Indigenous Australia

Hannah Bulloch and William Fogarty

. While modern liberal common sense often universalizes an ideologically conceived liberal individual, and sees society as composed of transactions among such individuals, anthropologists of Africa (from Radcliffe-Brown onwards) have long insisted that

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The Social Life of Fighting Words

The Case of Political Correctness

Ronald S. Stade

that civilization had spread to the rest of the world from a single center of creation and innovation, ancient Egypt. Also, the influence of towering figures like Bronislaw Malinowski, Alfred Radcliffe-Brown, and E. E. Evans-Pritchard, all of whom