By Joy Hendry
An exceptional creation to social anthropology (aimed at scholars) and is the reason what this box of research is and the way it really is conducted. The booklet attracts at the author's own reports in conveying the thrill and variety of other cultures, languages and diversified perceptions of the worlds during which humans stay in. utilizing a variety of examples, pleasure Hendry discusses the key themes of research: ritual; present trade and reciprocity; symbolism; attractiveness and bounty, treasure and trophies; faith, magic and mythology; legislation, order and social keep watch over; kinfolk, kinship and marriage; economics and the surroundings.
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Extra resources for An Introduction to Social Anthropology: Other People's Worlds
The first two chapters are concerned in particular with the classification of other human beings. They discuss various systems reported from Australian Aboriginal groups which divide themselves into marriage classes and clans associated with animals. The whole society is also divided into two major classes described by the observers as moieties. The consequences of such a system for the people concerned are multiple, but major ones include a division of all other human beings into those one may and those one may not marry.
The Essenes would only have a meal among themselves, and neither they nor members of the Pharisees, the Maccabees , the Sadducees, the Hasidim, the Sicraii, the Herodians, the Hellenists, or the Therapeutae, would even think of sitting down at the same table with a gentile. For Jews, their food rules came to stand for the whole of their law, and violating any of them was seen as equivalent to leaving the faith . God had founded his Covenant with His chosen people through the medium of food, and His followers were not going to break this holy agreement by nibbling the wrong edible in the wrong company.
In the case of the Melanesians, Rivers puts the distinction between mate and toa in the context of different ideas about stages of life, and, again, about what happens to human beings after death. He also suggests that a clearer understanding of a different system of classification in this respect could perhaps explain events which had horrified European travellers and missionaries when they had observed the funerals and burials of people who were apparently alive. He also points out, incidentally, that Melanesians use different systems from Europeans to classify their relatives, applying the term 'father' to the brothers of their fathers, by his reckoning, and also to the husbands of their mother's sisters (systems we shall discuss further in Chapter 11).