Thesis In Anthropology Research Articles

The Dynamics of Caring for the Education of Internally Displaced School-Age Children: Teaching During a Crisis in the Mayo Tsanaga Department

Objective: The aim of this article is to examine the changes made by stakeholders in the provision of education for internally displaced school-age children during periods of crisis in the Department of Mayo Tsanaga. Method: Data was collected using development anthropology techniques from basic education authorities responsible for the education of displaced school-age children, implementing partners, parents or families of IDPs, pupils and informants likely to provide relevant information on this target group in the department of Mayo Tsanaga. The data was collected during the writing of our PhD thesis in Anthropology. Documentary research was also carried out. A total of 20 in-depth interviews were conducted in the locality of Zamai and surrounding villages with a split between urban and rural areas over a period from 15 November 2021 to the present day. Results: It has been shown that controlling the numbers of these displaced persons is a prerequisite for better planning and better integration into the education sector. The different forms of education will not eliminate the risk of conflict between individuals or groups of individuals, but they will enable people to know how to manage them and prevent them from degenerating into armed conflict, civil war or even genocide. Discussion: The particularity of this article is that, as well as being situated between forced displacement, terrorism and formal education, it takes a holistic look at the measures taken by stakeholders to encourage or compel parents to contribute to their children's education despite the hostilities, insecurity and armed conflicts that have arisen. Conclusion: The IDPs who are the subject of this study come from surrounding villages and Districts, with different cultures and differing apprehensions about formal education for their children.

Krleža’s Political and Psychotic Bestiary: An Example of Dramatic Menagerie on a Timeline from 1913/1914 to 1970

The paper interprets M. Krleža’s political and psychotic bestiary on the example of his plays, beginning with the first fragmental drama Saloma, which opens Krleža’s diary entries (dated 26 February 1914) from the First World War (this is his diary-memoir book Davni dani, subsequently published in 1956), and ends with the screenplay Put u raj (1970), by which Krleža completed his drama work. Focusing on that period (1914– 1970), the paper considers Krleža’s dominant zoo-metaphors in the framework of his negative anthropology. In Saloma, for instance, the zoo-lexeme dog is reflected as the dominant zoo-metaphor. Specifically, for Saloma, everything that happens on war-like Earth is determined by the dog’s existence as a subservient ingratiator toward all forms of power in the government. Instead of O. Wilde’s somewhat precious Secessionist ornamental language, Krleža’s Saloma begins with her aggressive nihilism and with Kyon-metaphors: “Nothing! You are as boring as wet dogs!” (Davni dani, diary entry dated 26 February 1914). This paper identifies Krleža’s dramatic political and psychotic bestiary on select examples (one play per dramatic period), taking into account the classification of Krleža’s dramatic work (18 plays) in five stylistic-generic cycles as part of Krleža’s negative anthropology.In the screenplay Put u raj, a cricket as the dominant zoo-metaphor discloses himself by his singing to the drama binomials (the ego and alter ego: Bernardo and Orlando) in the urinal, while they are urinating together (the male urinating topos) following their narcotic bliss. By combining two issues, the subject of meditation on the death from the novel Cvrčak pod vodopadom and the theme of the eternal repetition of Human Stupidity from the Finale (see the book of political essays Deset krvavih godina, 1937), Krleža rounds out his personal view of the global anti-utopia and dystopia in this anti-war requiem play.We conclude that Krleža’s political and psychotic bestiary which we have examined on select examples using the drama menagerie on a timeline from 1913/1914 to 1970 is consistent: within the framework of a permanent negative anthropology, Krleža’s preoccupation with documenting the all-powerful human stupidity of the man-ape who, when it learned to fly, bombs other apes, although in speciesist zoo-metaphors, we can say that Krleža does not find utopia in nature “as there is no justice even among flowers”, as the title of one of his ballads states. In short, by negating Feuerbach’s anthropological thesis Man with man – the unity of I and Thou – is God and by promoting the Ape to / as Man’s deputy, as Desmond Morris does with the cover of Naked Ape, Krleža shows that Man is at its core and being (the ontological structure of the human being) is not homo sapiens. Today’s pandemic picture of the world demonstrates all of this, or as Krleža would say in speciesist manner: man is still an ape, or as a non-speciesist statement: man is still man, the bloodiest animal.

Islamic Mysticism and Interreligious Dialogue

My aim in this paper is to investigate Islamic Mysticism and find out how and to what extent mystical views can build good grounds for a productive and fruitful interreligious dialogue. First, I provide a brief clarification of what I mean by the notions of ‘interreligious dialogue’ and ‘Islamic mysticism.’ Then, I explain three mystical principles as three bases for the promotion of interreligious dialogue. These are the metaphysico-theological principle of ‘the unity of existence’ (waḥdat al-wujūd), the anthropological thesis of fitra (primordial nature), and the hermeneutic method for interpreting the Qur’an. Finally, I explore the implications of these principles for interreligious dialogue and discuss the role of mystical teachings in promoting interreligious dialogue in two different, though interrelated, areas: doxastic and moral.

Translating John V. Murra’s ‘The Economic Organization of the Inca State’ into Romanian as ‘Obra DE Amor’

Abstract This paper addresses one of the first translations of a US anthropological monograph into Romanian. Its author, John V. Murra (1916–2006), born into a Russian-Jewish family in Odessa, grew up in Romania, where he studied and became involved in the Communist movement before his departure for Chicago in 1934. His 1956 PhD thesis in anthropology at University of Chicago on the Inka state was a first step towards turning Murra into an influential figure in the field of Andean anthropology. His sister Ata Iosifescu lived in Romania and translated his PhD thesis into Romanian, published in 1987 as Civilizaţie inca: organizarea economică a statului incaş(Inka Civilization: the Economic Organization of the Inka State). Based on their correspondence kept at the National Anthropological Archives at the Smithsonian Institution (Washington, DC), I propose to reconstruct this translation’s story: the context, the constraints and the process of translation itself. I am also addressing the question of the book’s reception in Romania.

Home in Honduras

Home in Honduras

Hermeneutyczne pierwszeństwo pytania. Kształtowanie hermeneutycznego ucha

In the text the hermeneutics of listening (which can be also called “the psachno-acouological hermeneutics”) has been outlined in the context of the hermeneutic priority of the question. The author focuses on different ways of listening: unwitting listening , witting listening , interpretative listening , breathing listening , listening within action . The latter aspect of listening is directly connected with the ethics of taste , which is phronetic . The inner ear brings out what is right in the situation, so the author states: there is no phronesis without akuological sinesis . The enumeration of the ways of listening is to present, on the one hand, the variety of listening, and on the other hand, some paradoxes and difficulties in describing the complexity of “the acouological”. The complexity does not vanish the main conviction that listening is the spirit of every formative experience and it enables to think of the educational liberation as of a deep-rooted liberation . The cultivation of the hermeneutic ear happens in the process of translation/reading as experiencing something different and differently. It needs the willingness to read in a special way: slowly and freely in order to reveal some sense in the three-dimensional experience of co-utterence , translation , and a creative expression of our “inner word”. In the article an anthropological thesis is pointed out as well: a person is a genuine openness which is actually a temporal, dynamic space for question being at the same time the space of question, thus men are able to welcome the question that comes to them like to a well-known area, like to its own “home”. If so, the human spirit is rather psachnological (or quaerological ), because question is a “message” full of meaning, something that calls, touches so deeply that one feels the necessity to be in search for a respond. However each question, even the simplest one, must be heard in order to became a real question calling for an answer. The human being can therefore be named “being all ears”, or “the audible way of being” (“sluchający sposob bycia”), “a listener” or “an embodied listening”.

Disciplinary Movements, the Civil Rights Movement, and Charles Keil’s Urban Blues

Charles Keil was in his midtwenties when he published his first book, Urban Blues (1966a), based on his master’s thesis in anthropology at the University of Chicago. In many ways, it was the summation of his experiences and encounters up to that point: a childhood in rural Connecticut where his grandfather raised pigs; a love of jazz that began with drum lessons from his uncle (an example of what colleague Steven Feld described as “white male bonding through black music” [Keil and Feld 1994:2]); undergraduate schooling at Yale that included travel to the West Indies and Nigeria; 1960s countercultural activism intensified by a relationship with Malcolm X; a tumultuous graduate school experience under the tutelage of Clifford Geertz, David Schneider, and Marshall Sahlins in anthropology, Leonard Meyer in musicology, and Alan Merriam in ethnomusicology; and finally fieldwork in the theaters, nightclubs, radio stations, recording studios, and tour buses connected to the bustling blues scene in Chicago. The appearance of Urban Blues was not revolutionary because it came from the hand of a humanist prodigy, but because Keil approached a modern, urban African American musical style with such rigor. In the current disciplinary climate of critical musicology, ethnomusicology, anthropology, and Black Studies, it is difficult to grasp that Urban Blues was not only one of the first scholarly texts based on fieldwork in urban Afro-America, but was also one of the first ethnographic monographs dedicated to an American popular music form, and was the first to eschew transcription and detailed musical-structural analysis in favor of a sociocultural approach.

Documentary Borders: Reality or Illusion

The concept of border of document allows us to deploy the significant content of a document in several regimes of meaning. A document can be studied as a semiotic mediation according its communicational intention (intention to inform, intention to signify, intention to inform oneself, intention to interpretate). After studying those values of the document, the question is about whether a documentary border persists unchanged when regimes of meaning are updated. The slipping of documentary borders is examined through the content of the diverse works of Jocelyn Bonnerave. His doctoral thesis in anthropology documenting practices in performing arts influenced his theatrical work and his literary research. Bonnerave uses his notebooks of field observations in both his scientific papers and his artistic productions at the same time. Thus, the ambiguous status of the notebook is studied to analyze the metamorphosis of the documentary subject. The oscillation between informational content and aesthetic aspect allows attention to document aesthetics and constitutes a new perspective in the study of the document.

William T. Cavanaugh and René Girard

This article examines the argument of William T. Cavanaugh’s The Myth of Religious Violence in the light of the mimetic theory of the French-American cultural theorist Rene Girard. Though the two projects are significantly different I argue for their mutual compatibility. Each author is “apologetic” for the Christian revelation, though the presence of theology in “The Myth .” is muted or implicit, as in Walter Benjamin’s parable of the puppet and the dwarf. I argue for four areas of specific convergence between Cavanaugh and Girard, arising from a shared Augustinian, “two Cities” suspicion of the state, and their resistance to the secularising marginalisation of the Judeo-Christian tradition. The notion of martyrdom as a “dramatic” performance is a further shared dimension. Finally, I argue that the apparent divergence of their approaches, between an anthropological thesis (Girard’s) and a historical one (Cavanaugh’s) is narrowed when we consider the later work of Girard and its examination of nineteenth century dynamics of escalation in warfare in his last book Battling to the End.

Memória e etnicidade no Quilombo Ilê Axé Oyá Meguê

The objective of this article is to analyze the dynamics employed by members of Terreiro Santa Barbara, located in the city of Olinda (PE), to transform the Terreiro of Nation Xambá, considered by many researchers as extinct, as the first Urban Quilombo in Pernambuco and the third one in Brazil. As a starting point based on this reflection I have my Master’s thesis in anthropology, this research is based on oral and written sources that indicate that, over the past decades, this religious group has made a great effort to break their historic barriers of isolation and silence. Noting that the leaders of the yard using memory as a collective representation constructed in the present to keep the group coherent and united (Santos, 2003, p. 21) try to show how memories are triggered or oblivious to the needs of the religious group.Key words: memory, Xangô, Quilombo.

Levirate Marriage and the Family in Ancient Judaism (review)

Levirate Marriage and the Family in Ancient Judaism, by Dvora E. Weisberg. HBI Series on Jewish Women. Waltham: Brandeis University Press, 2009. 246 pp. $50.00. In this study of the literary sources for levirate during the Talmudic period, Dvora Weisberg attempts to accomplish two things. On the one hand, she wants to outline the rabbinic conception of levirate marriage in its many facets. On the other hand, she wants to use the institution of levirate as a prism through which one can get a glimpse at the Sages' conception of the family. Weisberg believes that the study of levirate is a useful medium for this since offers an opportunity to study the family at a moment of breakdown and restructuring (p. xvii). Chapter One is an anthropological survey of levirate practices throughout the world. Weisberg claims that understanding the various possible uses of levirate and how they function in a given society can shed light on the Israelite/ Jewish practice. Among her many interesting and enlightening observations, she offers this anthropological thesis: When marriage is and foremost an arrangement between two individuals, the death of one spouse releases the surviving spouse from obligations to the partner. ... In societies that regard marriage as an agreement or alliance between two families, the death of a spouse may leave the surviving spouse with obligations to and/or rights in the family of the (p. 8). Weisberg divides societies into two basic types of family structure: extended and nuclear. This distinction serves as the interpretive key when Weisberg introduces her fundamental observation in Chapter Two. In this chapter, she outlines a major shift in perspective on levirate which occurs in rabbinic literature. In the Bible, levirate is an institution which perpetuates the name of the husband. However, in the literature of the rabbis, levirate seems to have fallen into disrepute, with many rabbis preferring the halitza ceremony. Weisberg argues that one of the main factors for this change is a change in the conception of family; the Bible is working with an extended-family model, whereas the rabbis advocate a nuclear-family model. Weisberg expands on this observation in Chapter Three by offering a very detailed analysis of multiple Talmudic passages regarding family structure and inheritance law, complete with charts. She also expands on two secondary observations about the paradigm shift. Firstly, levirate is more acceptable in a polygynous society, since it would not preclude a second marriage or be precluded by the brother having already been married. This may help explain why the Babylonian rabbis express more sympathy with levirate than the Palestinian rabbis. Secondly, levirate is essentially permitted incest, and Weisberg argues that the rabbis' attitude demonstrates a certain lack of comfort with this reality. In Chapter Four, Weisberg discusses the key halakhic shift and its consequences. In the Bible, it seems that the child of the levirate union is considered to be the child of the brother. As a consequence of this, one would assume that this son inherits all of his deceased father's property and that the levir inherits none of it. However, according to the rabbis, the child of the levirate marriage is considered to be the son of the levir, and the levir inherits all of his brother's property. The rabbis derive this principle midrashically. They understand the term first born in Deuteronomy 26:6 to be referring to the deceased's oldest brother, not to the widow and levir's son (b Yeb. 24a). With this one shift, much of the moral and conceptual force behind the biblical law falls away. As a result, halitza, which in Deuteronomy is a ritual aimed at shaming the levir for refusing to perpetuate his brother's name, becomes in the rabbis' world simply a technical procedure for severing the levirate bond, without moral or social consequence. …

The guide from Omelas: Action anthropology with miracle icing

Literary piece by Ursula Le Guin, a science fiction author, is linked with theoretical, as well as practical anthropology, in several ways. Her life, education, prose production and reception of her work create a whole, which is in many ways related with anthropology on the one, and the changes in the modern world on the other. Her work has, owing to its great popularity, contributed to a great extent to the adoption of some primarily anthropological thesis with the broadest population (not only among Americans) and thus significantly influenced the change of the public discourse-the shaping of the contemporary ideal picture of the world.

Climatic events and environmental adaptations relating to the Mesolithic hominids of the Gangetic Plain

This study discusses the anthropological thesis that human body builds are linear and gracile with extremities relatively long in relation to trunk height dimensions among ancient and modern Homo sapiens inhabiting tropical environments. Populations adapted to cold stress conditions, ancient and modern, possess more massive body forms with shorter extremities and relatively long trunks and are skeletally robust. Anthropometric measurements of the femora are the components of the Robusticity Index, a value that has been used to support the idea that geographical latitudes and climates affect these physical developments. This index is evaluated with respect to early Holocene skeletal series from north-central India at the burial sites of Sarai Nahar Rai, Mahadaha, and Damdaha that are situated on the Gangetic Plain and at Lekhahia in the adjacent Vindhya Hills. Laboratory analyses by four paleoanthropologists, Canadian and American, lead them to conclude that the Gangetic hominids reveal a pronounced degree of muscular–skeletal robusticity and relatively tall stature for adult males and females. As hunter-gatherers, these ancient populations led stressful lifeways demanding a robust muscular–skeletal system energized in ways distinct from that of their descendants whose socioeconomic strategies involved domestication of plants and animals, sedentary village life and seasonal pastoralism. This difference is demonstrated in studies of skeletal remains from food-producing and herding communities of the Neolithic, Chalcolithic, Bronze Age and Iron Age of prehistoric South Asia. Robusticity of postcranial bones of the Gangetic Mesolithic populations is likely due to markers of occupational stress (MOS) rather than to variables of latitudes and climates, or to a single indicial category of anthropometric measurements—the Robusticity Index.

La production d’une thèse d’anthropologie dans un laboratoire d’épidémiologie : une approche réflexive

Les mutations de l’anthropologie vers une pratique plus contractuelle et hors universite se manifestent a tous les niveaux de la discipline, y compris a celui des doctorants. Pour financer leurs etudes, ces derniers repondent a des appels d’offres de bourses provenant d’organismes les plus divers. A travers une approche reflexive, cet article presente un « partenariat » entre un laboratoire d’epidemiologie et un etudiant en anthropologie. Cette collaboration offre a l’etudiant un soutien financier ainsi qu’une experience « professionnelle » interessante en echange d’une force de travail et d’un regard different sur les projets du laboratoire. Ce temoignage met egalement en lumiere les difficultes de la production d’une these dans un contexte interdisciplinaire.

Die schizophrene Psychose als existenzielle Erkrankung

This paper deals with familiar findings in the field of schizophrenic psychosis re-interpreted from a medical anthropological (V. Weizsäcker) as well as theoretical pathological (W. Dörr) view-point. Schizophrenic psychosis is thus discussed as an existential illness of the person as well as an aesthetic challenge for a certain cultural framework. This paper therefore investigates phenomenologically three main points that are not new but ought to be continuously re-considered: 1. The cultural-scientific thesis of a uniform onto- and pathogeny: Schizophrenic psychosis serves as topical example for the genetic and ontogenetic uniformity of so-called organic and psychic illnesses. 2. The anthropological thesis of the existential "Spiegelfunktion" of schizophrenic psychosis: From the phenomenological point of view, schizophrenic psychosis is defined as an existential illness hitting and reflecting the primary nature of human beings in a shocking way. 3. The therapeutic thesis of the effect and scientific basis of the paradoxical intervention: This thesis aims at describing the impossibility of understanding schizophrenic psychosis as a pathological but rather an anthropological phenomenon and problem of life, the acknowledgment of which shows therapeutic effect. The article's main concern is to discuss schizophrenic psychosis as phenomenon of existence and suffering, however not understandable, yet reflective of the existential predicament of humanity. This cultural-scientific concern is considered a permanent aim of subject-oriented medical analysis.

Néstor Perlongher And Mysticism: Towards A Critical Reappraisal

NESTOR PERLONGHER AND MYSTICISM: TOWARDS A CRITICAL REAPPRAISAL The apparent change in the poetry of Argentine writer and anthropologist Nestor Perlongher (1949-92) after the publication of his anthropological thesis on male prostitution (1987) and the emergence of AIDS in Brazil, whereby he turned his literary and academic attention towards mysticism, has caused consternation amongst critics. Concerns focus on the abandonment of his earlier politico-sexual radicalism and on the influence of the New Age movement, in particular the Brazilian drug religion Santo Daime, on his work. The influential Argentine writer and gay-rights activist Juan Jose Sebreli attacked Perlongher's last works: Con respecto a la obra de Perlongher [. . .] la parte desdenable es la derivada del surrealismo heterodoxo de Georges Bataille, de Michel Foucault y de Gilles Deleuze. Lamentablemente esta influencia fue la predominante en su ultima epoca, llevandolo del demonismo a la mistica y aun al esoterismo.1 Sebreli criticizes Perlongher for his reliance on authors who denied sexual iden? tities, and for focusing on the flow and force of desire in society, as Perlongher insisted at the end of his thesis on male prostitution in Sao Paulo, O negocio do miche [The Business of Male Prostitution].2 While Sebreli does not insist on a homosexual identity, his insistence on the body as property of an individual reveals key ideological differences with Perlongher.3 Sebreli's conception of ho? mosexuality, in particular the focus on the use of the body as personal property, was one ofthe developments in Argentine post-dictatorship gay rights that Per? longher abhorred. In fact, it is possible to detect in Perlongher's abandonment of homosexuality as a theme for his writing in 1991 a response to the increased insistence on the notion of homosexuality as identity.4 Osvaldo Baigorria also exhibits some concern in his essay on Perlongher's mysticism: Su vinculacion con el Santo Daime inaugura la fase final, mas controvertida o asombrosa , de ese viaje sobre el filo de la identidad personal. Al contrario de lo que puede pensarse, su enfermedad no parece haber tenido influencias sobre esta nueva direccion de sus intereses: Perlongher descubre que es HIV positivo en el 89, en Francia, bastante despues de haber conectado con la iglesia del Santo Daime. Y su 'devenir bruja' habia comenzado aun antes. Por los anos 87/88 ?al mismo tiempo en que escribia sus principales ensayos sobre el neobarroco? comienza a tomar ayahuasca o yage [. . .].5 This articlewas writtenwhilethe authorwas in receiptofan AHRB grantforstudytowardsa Ph.D. at King's College, University ofLondon. 1 J.J.Sebreli,'La historiasecretadelos homosexualesenBuenosAires',inEscritos sobre escritos, ciudadesbajo ciudades(Buenos Aires: Sudamericana,1997),pp. 275-370 (p. 370). 2 N. Perlongher,O negociode miche:prostituicdo viril em Sdo Paulo (Sao Paulo: Brasiliense, 1987),p. 231. 3 Sebreli,'Historia',p. 364. 4 Perlongher, Prosa plebeya(Buenos Aires: Colihue, 1997), pp. 85-90, firstpublished as 'La desaparicionde la homosexualidad', in El porteno(Buenos Aires), 119 (Nov. 1991), 12-15. In futurereferences Prosa plebeyawillbe abbreviatedtoProsa. 5 O. Baigorria.'La Rosa Misticade Luxemburgo',inLumpenesperegrinaciones, ed. byA. Cangi and P. Siganevich(Rosario de Santa Fe: BeatrizViterbo,1996), pp. 175-81 (p. 178). 78 Nestor Perlongher and Mysticism Baigorria is attempting to deny the link between Perlongher's discovery that he was HIV positive and his mysticism. My aim in this paper is to analyse Perlongher's last two collections closely in order to detect the similarities to and differences from earlier collections. This analysis displays three aesthetics in Perlongher's last works: mystical masochism, mystical withdrawal, and mystical purpose. While Perlongher's poetics and techniques do not differ in these two collections, and the first of the three aesthetics is present in his earlier work, the latter two demonstrate a change in Perlongher's writing, a change which I believe to be linked to those caused by AIDS in the possibilities for the use of sex as an oppositional political tool. A brief over view of Perlongher's earlier poetry will facilitate the analysis that is to follow. Perlongher's firstcollection, Austria-Hungria (1980), contains many poems that allude, often through slang terms and literary references, to the secretive practices of homosexuals and transvestites in Argentina during the 1976-83...

Computer-Mediated Chat

Computer-Mediated Chat

The Harrist Church in the Ivory Coast

A study in English of the Harrist Church in the Ivory Coast is long overdue; thus we can be extremely grateful to Sheila Walker and her publishers for giving us this adaptation of her 1976 doctoral thesis in anthropology at the University of Chicago.' Since the Methodist missionary publications in the 1920s and 1930s and G. Haliburton's history in 1971, little attention has been given outside French scholarly circles to the autonomous movements that have grown in the wake of the Catholic and Protestant harvest of the Prophet Harris's breakthrough in the Ivory coast in 1913-14. From this perspective alone, the Walker study is very important. Further, the author not only exploited the works of the French specialists but also did a serious piece of field work among the Ebrie around Abidjan during eighteen months in 1971-72, as well as in more recent visits to the church in 1974 and 1979.

Comments on “High Altitude Hypoxia, Culture, and Human Fecundity/Fertility”

American AnthropologistVolume 86, Issue 4 p. 994-996 Free Access Comments on “High Altitude Hypoxia, Culture, and Human Fecundity/Fertility” Amitabha Basu, Amitabha Basu Indian Statistical Institute, CalcuttaSearch for more papers by this authorRanjan Gupta, Ranjan Gupta Indian Statistical Institute, CalcuttaSearch for more papers by this author Amitabha Basu, Amitabha Basu Indian Statistical Institute, CalcuttaSearch for more papers by this authorRanjan Gupta, Ranjan Gupta Indian Statistical Institute, CalcuttaSearch for more papers by this author First published: December 1984 https://doi.org/10.1525/aa.1984.86.4.02a00160AboutPDF ToolsExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL No abstract is available for this article. REFERENCES CITED Abelson, A. E. 1984 Altitude and Fertility: Biological and Cultural Effects. In Proceedings of the Indian Statistical Institute Golden Jubilee International Conference on Human Genetics and Adaptation, Vol. 2. Human Adaptation. A. Basu and K. C. Malhotra, eds. Calcutta : Indian Statistical Institute. Bangham, C. R. M., and J. M. Sacherer. 1980 Fertility of Nepalese Sherpas at Moderate Altitudes: Comparison with High Altitude Data. Annals of Human Biology 7: 323– 330. Basu, A., R. Gupta, and S. K. Bhattacharya 1979 Altitude and Biology in the Sherpas: An Alternative Approach to the Study of High Altitude Biology in the Context of the Eastern Himalayan Situation. Journal of the Indian Anthropological Society 14: 139– 148. Gupta, R. 1978 A Comparative Demographic Study of the Sherpas of Upper Khumbu (above 10,000 ft.), and their Migrant Counterparts in Kalimpong Sub-Division (3,000-6,000 ft.), Darjeeling District, West Bengal, India. ISI Tech. Report No. An-throp/11/78. Calcutta : Biological Sciences Division, Indian Statistical Institute. 1980 Altitude and Demography among the Sherpas. Journal of Biosocial Science 12: 103– 114. 1981 The Impact of Altitude on Human Populations. Ph.D. thesis in Anthropology, University of Calcutta. Weitz, C. A., I. G. Pawson, M. V. Weitz, S. D. R. Lang, and A. Lang 1978 Cultural Factors Affecting the Demographic Structure of a High Altitude Nepalese Population. Social Biology 25: 179– 195. Volume86, Issue4December 1984Pages 994-996 ReferencesRelatedInformation

The ‘industrial organization’ of a pre‐industrial economy and some development implications

Summary In addition to the classical criteria of logic and relevance, development studies can also be judged in terms of their interdisciplinary consistency. Slavish adherence to behavioural findings in the other social sciences which tend to corroborate the conventional assumptions of micro‐economic theory, however, should be discounted where their own logic and relevance remain controversial. Micro‐economic studies of ‘industrial organization’ in Thailand have widely adopted the social anthropological thesis that Thai society is ‘loosely structured’, implying that the Thai behave as typical economic entrepreneurs. Analyses of Thai economic history subscribe to this view for the peasantry but not for the elite. An alternative model of Thai ‘industrial organization’ which dispenses with the purported market orientation of Thai peasants provides greater explanatory value than the conventional interpretation. The entourage model of ‘industrial organization’ views the Thai economy as a hierarchy of relationships within which each participant is patron to associates of lower rank, and client to one of higher rank. Each entourage, composed of a patron and a coterie of clients, is integrated by a web of functionally and temporally diffuse economic‐social‐political reciprocities. Furthermore, mobility within the system follows rank enhancement opportunities rather than pecuniary incentives. Thai economic development over the past century can be satisfactorily explained in terms of the entourage model, which deals directly with problems (such as the role of the Chinese and the decline of human bondage) not readily explained in the conventional context. Application of the entourage model, in conclusion, suggests that Thailand's development prospects under guidelines geared to the market model may be seriously misleading.