Principles Of Hierarchy Research Articles

Conflict, ritual, and social structure on Yanuyanu Island, Fiji

Conflict management on Yanuyanu island in the Southern Lau Group of Fiji is accomplished by a variety of means, some traditional and others of recent introduction (Arno 1978).1 In general, however, traditional methods are dominant, and whatever procedures might be used in the course of a conflict, a final resolution almost always involves reference to the principle of hierarchy ? usually, although not always, expressed in a ritual of apology and reconciliation called the i soro (Arno 1976b). Hierarchy is also a central principle of Fijian social organization; because hierarchy operates, by definition, to minimize competition and to deny at the normative level the very possibility of conflict within the group, conflict management is very closely related to social structure, and traditional rituals serve to emphasize the con nection. A more precise understanding of the way conflict, ritual, and social structure may be related in Fijian culture requires an analysis of the particular kinds of conflict that arise within the group and the specific techniques that are employed to deal with them. Victor Turner, in his classic analysis of Ndembu society, distinguished between two species of conflict, each requiring its own mode of manage ment (1957). Certain conflicts are built into the social organization

Motor Speech Disorders

The authors have limited consideration of motor speech disorders to dysarthrias of neurogenic nature. Aphasias (defined by the authors as problems of processing and symbolic formulation of the language code) are excluded. So are the deviant patterns of speech, such as developmental disorders of articulation and those disorders arising from structural impairments, such as cleft palate. A short but useful review of the basic motor process of speech production and its evaluation by clinical and other techniques is included. A more detailed description of relatively unfamiliar methods, such as palatography and videofluoroscopy would have been desirable. The neurologist will find the chapters on principles of neurologic function and hierarchy of motor organization rather basic. Other specialists may find these useful. On the other hand, many speech pathologists may find the section on motor speech examination somewhat devoid of detail. A disproportionately large space is allotted to the examination of the

Caste and the Decline of Political Homogeneity

The relationship between the traditional social organization of India, based on the principle of hierarchy, and the newly introduced democratic institutions and procedures, based on the principle of equality, has been a subject of diverse interpretations. The more significant of these interpretations are that the social organization has subsumed the new political system, and that the various units of social organization, namely, castes, have developed voluntary bodies or caste associations of their own in order to enter into an operative relationship with the new political system. The latter interpretation also implies that the democratic political socialization in India has been taking place by means of the caste associations. This study takes a hard look at such interpretations and points out that the internal cohesion of the social organization materially alters when it moves away from its primary social concerns—ritual, pollution, and endogamy—to nontraditional concerns. This change is reflected in the fact that highly fragmented decision-making processes of castes in nontraditional matters often lead to their substantial vote against candidates of their own castes. Such political differentiation within castes has occurred before the advent of certain caste associations, and in some cases despite them. These and other assertions are substantiated through data collected in a rural and an urban community where fieldwork designed to understand their political dynamics extended over a number of years.

Power and Influence: Analysis of the Church in Latin America and the Case of Brazil

The Catholic Church in Latin America was until the mid-1960s one of the most ignored topics of research in a neglected continent. It was not only overlooked by North Americans and Europeans; stranger still, it received only cursory attention from Latin American scholars. The meagre consideration it did attract was overwhelmingly historical in nature and frequently came from authors promoting or attacking particular religious beliefs and institutions. The controversy in Colombia over the persecution of the Protestants (Goff, 1965), and the dramatic events caused by the reactions of the Church to the Mexican revolution (Brown, 1964), stimulated a literature that was at times extremely biased.Yet, it is not easy to explain the neglect of the Church in the literature since, unlike peasant leagues or guerrilla movements, it is not a novelty in the region. The Church was founded simultaneously with the Iberian societies; much of the culture of Latin America derives from within the Church and has evolved in relationship to it; social fields such as education and charity have always been heavily influenced by Church doctrine and organizations; and the vast majority of the population are declared Catholics. In addition the Church is a highly structured organization in a region of low organizational development; in all countries Catholic groups have been politically active and in some cases assumed the form of Christian Democratic parties (Williams, 1967) which have held power; and the political models currently being formulated in Brazil and Peru would appear to owe much of their content to traditional Catholic principles of hierarchy, paternalism, and corporate identity.