Perhaps too eagerly absorbed in the process of tearing down evolution, we have been tempted to neglect the positive leads left behind by this school of thought. There is much room here for constructive work yet to be done

Our contribution [as anthropologists] has been a recognition of the co-equal value of human cultures seen as wholes. ... We have stood out against any grading of cultures in hierarchical systems which would place our own culture at the top and place the other cultures of the world in a descending scale according to the extent that they differ from ours. . . . We have stood out for a sort of democracy of cul- tures, a concept which would naturally take its place beside the other great democratic belief

Might it not prevent confusion if it were renamed Malinowskianism?

In some parts of Africa there are joking relationships that have nothing to do with marriage. Mr. Pedler's note, mentioned above, refers to a joking relationship between two distinct tribes, the Sukuma and the Zaramu, and in the evidence it was stated that there was a similar relation between the Sukuma and the Zigua and between the Ngoni and the Bemba. The woman's evidence suggests that this custom of rough teasing exists in the Sukuma tribe between persons related by marriage, as it does in so many other African tribes.I

; A jokes at the expense of B and B accepts the teasing good humouredly but without retaliating; or A teases B as much as he pleases and B in return teases A only a little

I believe that during this second half of the century it will give far more attention than in the past to more complex cultures and especially to the civilizations of the Far and Near East and become, in a very general sense, the counterpart to Oriental Studies, in so far as these are conceived of as primarily linguistic and literary-that is to say, it will take as its province the cultures and societies, past as well as present, of the non-European peoples of the world.

These Victorian anthropologists were men of outstanding ability, wide learning and obvious integrity

There is a division of opinion on these matters among anthropologists themselves, broadly between those who regard the subject as a natural science and those who, like myself, regard it as one of the humanities

Because a configuration is well-defined it is not therefore hon- est.

On the death of children especially, abandon of grief is described as be- ing indulged. Suicide is often resorted to by one parent or the other.

The whole interest of the culture is directed toward providing for every situation sets of rules and practices by means of which one gets by without resort to the violence and disruption that their culture distrusts.

Soon after Buddha's death monastic orders seem to have been in full operation in India. It was ascetics in retirement from profane affairs that seem at all times to have directed the historic fortunes of Buddhism. In the west there were monastic communities in Palestine at the time of Christ: the Jewish Essenes since about 150 B.c.; and definite monastic or- ganizations became prominent fairly early in the history of Christianity, especially in fourth-century Egypt. The principle got a firm hold in Latin Christianity only some centuries later and did not reach its full develop- ment there until the high Middle Ages. So far as I know there is no proved historic link between Buddhistic Monasticism and Near Eastern-Christian monasticism; but the relation of space and time, as well as of intrinsic con- cept, is such as to make one inevitably think of a connection. After all the fundamental idea of the institution is a simple one, and it need not have impressed more than one or two individuals of unusual intensity of convic- tion and persuasiveness, for them to apply it in the setting of an entirely different religion, and, when the "time became ripe," for the institution to take root and flourish.

As between Mesopotamia and China, the geo- graphical gap is considerably greater, and the lapse of time

Not that we can use the principle of idea-diffusion to assign a specific origin to Egyptian or Mesopotamian or Chinese writing, but the principle does at least come into consideration as a possibility.

In no case does a character borrowed from English retain its English phonetic value. Thus A is written for the sound cluster "go," B for "ya," C for "tli," D for "a," and so on.

So that I may not be interpreted as advocating a single origin for every set of related phenomena in history, I wish to add that there is one other development of rhyme which I consider unquestionably independent of those so far mentioned.

Religion- where one implores the gods-must be distinguished from Magic, where one attempts to force the gods by definitely causal activities.18 My teaching is that if man did not have the idea that he himself could do something to produce results, he would not try to do anything. And his very efforts to do something himself necessarily involve magic.

We must remember that the structural char- acteristics of Homo Sapiens differ widely at certain ages; and some of our finds, which ascribe different individuals to different groupings, may simply be discussing members of the same group whose difference in characteristics are simply those of different aged individuals of the same group.

Although enough versions have been r'ecorded to show that in each area the connection between the component parts of the story is firm, the whole complex does not- mi- grate over any considerable distance. On the contrary, the parts of the tale have the tendency to appear in different connections

A woman marries an animal, who pities and helps her; she returns with gifts. 3. Mlen or women marry animals and receive gifts; crest stories. 4. Men obtain crests through adventures in hunting or traveling. 5. Parents lose their children; a new child is born owing to the help of some supernatural, being; adventures of

bathing the youth in the bathtub of the supernatural being, while in the south he is given a new head.

The other possible solutions were emigration, suicide or crime.

We can well understand how the progress realised in a given era in the fields of law, economics and politics, etc., makes fresh progress possible, but how does the one predetermine the other?

, the former philosophy of history concentrated solely on discovering the general direction in which humanity was proceeding, without seeking to link the phases of that evolution to any concomitant condition.

feudalproperty

Political economy throws no light on the cause ofthe division between labor and capital, and between capitaland land.

Political economy starts with the fact of private property; itdoes not explain it to us. It expresses in general, abstractformulas thematerialprocess through which private propertyactually passes, and these formulas it then takes forlaws. Itdoes notcomprehendthese laws – i.e., it does notdemonstrate how they arise from the very nature of privateproperty.

we have shown that the worker sinks to thelevel of a commodity and becomes indeed the most wretchedof commodities