By James T. Bratcher
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Extra info for Analytical Index to Publications of Texas Folklore Society, Vols 1-36
Some people protect their legacy. The holder of a legacy cannot give it away, except to the holder in the next generation. They must care for it. Other holders lose or squander the wealth and thereby risk the network of connections between the family members who share in the legacy, and the family’s connections to their own past. Some people want nothing of the legacy, and try to give it away by dispersing the goods judiciously according to the social values they hold to be important to the present times.
He asked anthropologists to understand inequality as a term relative to equality, and to withhold their judgements about the good or evil character of social relations until they held a fuller understanding of them. Political power takes only one form under the state, and the state renders this a historical travesty by commanding all forms of power to its own purpose (cf. Clastres 1987). Gledhill (1994) examines the rise of the European capitalist state power against the fear of Byzantine power, whether evidence, allegation or fantasy sustained the supposed threat of the ‘Oriental’ state.
D’Andrade (1995) launched a criticism of the use of moral argument in these studies, raising doubts about the markers of good and evil for speciﬁc expressions of power that generated or sustained inequality. He asked anthropologists to understand inequality as a term relative to equality, and to withhold their judgements about the good or evil character of social relations until they held a fuller understanding of them. Political power takes only one form under the state, and the state renders this a historical travesty by commanding all forms of power to its own purpose (cf.
Analytical Index to Publications of Texas Folklore Society, Vols 1-36 by James T. Bratcher