Primitive SocietyBoni and Liveright, 1920 - 463 páginas |
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... Ifugao . Eskimo . Plains Indians . Polynesia . Africa . Conclusion . XV . CONCLUSION BIBLIOGRAPHY INDEX . 257 297 338 358 397 • 427 • 443 451 PRIMITIVE SOCIETY · PRIMITIVE SOCIETY CHAPTER I INTRODUCTION PRIMITIVE society viii CONTENTS.
... Ifugao . Eskimo . Plains Indians . Polynesia . Africa . Conclusion . XV . CONCLUSION BIBLIOGRAPHY INDEX . 257 297 338 358 397 • 427 • 443 451 PRIMITIVE SOCIETY · PRIMITIVE SOCIETY CHAPTER I INTRODUCTION PRIMITIVE society viii CONTENTS.
Página 229
... Ifugao of northern Luzon , who may serve as a final illustration of land tenure among ruder peoples . To them , if to any people , may be applied Sir Henry Maine's notion that primitive individuality is swallowed up in the family , —the ...
... Ifugao of northern Luzon , who may serve as a final illustration of land tenure among ruder peoples . To them , if to any people , may be applied Sir Henry Maine's notion that primitive individuality is swallowed up in the family , —the ...
Página 231
... Ifugao . That is to say , there is no communism in land so far as the territorial body goes but only within a strictly limited body of actual kindred . Further , joint ownership , while frequent , is not universal . We also find ...
... Ifugao . That is to say , there is no communism in land so far as the territorial body goes but only within a strictly limited body of actual kindred . Further , joint ownership , while frequent , is not universal . We also find ...
Página 248
... Ifugao allot to the first - born the major portion of the estate , yet we have seen that he is virtually not more than its administrator for the benefit of the entire group of kinsmen . Among the Maritime Chukchi the eldest son has the ...
... Ifugao allot to the first - born the major portion of the estate , yet we have seen that he is virtually not more than its administrator for the benefit of the entire group of kinsmen . Among the Maritime Chukchi the eldest son has the ...
Página 391
... Ifugao of northern Luzon . Here all the cus- tomary law revolves about the kin group as the pivotal unit , and there is absolutely no central authority to render decisions binding on different kins . The group is collec-. GOVERNMENT 391.
... Ifugao of northern Luzon . Here all the cus- tomary law revolves about the kin group as the pivotal unit , and there is absolutely no central authority to render decisions binding on different kins . The group is collec-. GOVERNMENT 391.
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Términos y frases comunes
aboriginal Africa age-classes Andaman Islanders associated assume Australian avunculate bachelors Banks Islands belong boys brother ceremonial chief Chukchi club complex conception connection correlation cousins cross-cousin Crow culture custom Dakota daughter definite descent distinct elders Eskimo exogamous fact factor father father-sibs feature female girls Goldenweiser graded hence Hidatsa Hopi Hupa husband Ifugao individual inheritance initiation Iroquois Kariera kinship Kirgiz Koryak land levirate Maidu male marriage married Masai mate maternal uncle matrilineal matrilocal residence Melanesia merely moiety mother mother-in-law mother-sibs notion ownership parallel cousins phenomena Plains Indian polyandry polygyny primitive principle privileges rank region relations relatives rule scheme Schurtz sexual sib organization sibless sisters social unit society sororate stage status taboo territory theory Thonga tion Tlingit totemic tribal tribes Tylor usage Vedda wife wife's wives woman women Yukaghir
Pasajes populares
Página 416 - Wilson, GL 1917. Agriculture of the Hidatsa Indians. University of Minnesota, Studies in the Social Sciences, No.
Página 363 - The history of political ideas begins, in fact, with the assumption that kinship in blood is the sole possible ground of community in political functions ; nor is there any of those subversions of feeling, which we term emphatically revolutions, so startling and so complete as the change which is accomplished when some other principle — such as that, for instance, of local contiguity — establishes itself for the first time as the basis of common political action.
Página 223 - As regards rank, primogeniture held sway: the priest-chief was the eldest son of the eldest son of the eldest son, etc., of the line claiming descent from the gods.
Página 370 - Now the penal Law of ancient communities is not the law of Crimes; it is the law of Wrongs, or, to use the English technical word, of Torts.
Página 56 - Guinea] does not marry because of desires he can readily gratify outside of wedlock without assuming any responsibilities; he marries because he needs a woman to make pots and to cook his meals, to manufacture nets and weed his plantations, in return for which he provides the household with game and fish and builds the dwelling.
Página 137 - ... few years later, when Eutyches, who had been one of Cyril's agents against Nestorius at Constantinople, was arraigned for teaching what he believed to be Cyril's doctrine, and was supported by Cyril's successor at Alexandria. Eutyches, the archimandrite, might of course expect support from monks : but there is no evidence, so far as I am aware, that any question affecting the status of monks or the honour of the Virgin entered into the Eutychian controversy. It would, I believe, be an anachronism...
Página 52 - Sexual communism as a condition taking the place of the individual family exists nowhere at the present time ; and the arguments for its former existence must be • rejected as unsatisfactory.
Página 367 - ... military survival are conducted simultaneously. But the very emergence of the welfare state in the twentieth century signifies a reinforcement of the ethos of kinship in this particular kind of polity. Conclusion In his book, Primitive Society, Robert H. Lowie emphasized the role of associations as "potential agencies for the creation of a state by uniting the population within a circumscribed area into an aggregate that functions as a definite unit irrespective of any other social affiliations...
Página 328 - Plains area in these terms: . . . the Plains Indian fought not for territorial aggrandizement nor for the victor's spoils, but above all because fighting was a game worth while because of the social recognition it brought when played according to the rules. True, the stealing of horses was one of the principal factors in warfare. But why did a Crow risk his neck to cut loose a picketed horse in the midst of the hostile camp when he could easily have driven off a whole herd from the outskirts? And...