A Favourable Horoscope: ‘If a son is born when the Sun is in the terms of Mercury, he will be successful and have great power … He will be brave and tall and will acquire property and moreover will be married to his own sister and will have children by her.’

This is by no means the first attempt to link Levi-Strauss with Buddhist thought. It is my purpose to make it, however, the most thorough and least eccentric comparison to date. I want to set the record straight about the nature and significance of Buddhist parallels in the thought of Claude Levi-Strauss.

Suppose there are two lines on a graph, close together and moving in thesame general direction and that at one point one of them begins to divergefrom the other. After some time the gap between them will have widenedvery considerably. This simple image would command general agreementas an illustration of the different paths taken by Western and MiddleEastern or Islamic civilizations in the course of the last thousand years.

Comparison is an indispensable technique of analytic scholarship. No analytic statement about empirical observation can be made without at least one comparison providing the contrast that permits either inductive generalization or deductive proof. Comparison is used for these purposes in all disciplines, but not always in the same way, or for the same reasons. Anthropology came to comparison because comparison was thrust on it by the rediscovery of classical antiquity and the opening of Africa, Asia, and the New World to a previously more isolated Europe. Indeed, anthropology was born as a response to the great cultural contrasts thus exposed. This philosophical child of comparison, however, pursued it in some very special ways. In the first place, the initial interests of anthropology lay in the reconstruction of an unknown human past, attempting to explain cultural variety through the reconstruction of events leading up to the present. In the second place, the comparisons drawn by anthropologists were usually extreme, prompted as they were by the shock value of new discoveries.

Orientalism is a study of the genesis, evolution, and reproduction of aspecific Western tradition of knowledge concerned with the Mashreq, orthe eastern part of the Arabo-Islamic world. This tradition, however, isnot one of pure and objective knowledge; rather it is the elaboration of aset of fantasies and beliefs that is subsequently used as the basis forWestern colonial enterprise.

The sociological study of history has only recently achieved recognition in American sociology. Although historical research occupied an important place in the nineteenth-century European sociological tradition, American scholars long accepted a disciplinary division relegating the study of the past to historians, while reserving contemporary subjects for sociological investigation. The field of historical sociology first witnessed a revival in the 1950s with the publication of Reinhard Bendix's Work and Authority in Industry (1956) and Neil Smelser's Social Change in the Industrial Revolution (1959). During these years, a small chorus of voices called for a more historical approach to sociological problems and closer cooperation between the two disciplines.

This paper is an empirical study of the cultural context and historical development of the division of labour by sex in the farming systems of two peoples of the West African cocoa belt: the Yoruba of Western Nigeria and the Beti of South-Central Cameroun. It examines the way in which cocoa as an export crop has been integrated into two different indigenous economies, one in which farming was predominantly a set of tasks for males in the pre-cocoa era, and the other in which farming was women's work.

At first sight there seems to be little in common between Zionism and the national movements of the Third World, and more particularly of Africa. The diplomatic and economic links established by the State of Israel with the new states of the Black Continent were impressive partly because they looked as if they were created ex nihilo. The speed with which the Israelis entered the ‘African game’ in the sixties and the equal speed with which they found themselves ejected from it in the seventies tended to underline the superficiality of these links. There were, of course, interested rationalizations of this newly found ‘brotherhood’: the historico-mythological relations between King Solomon and the Queen of Sheba were stressed to give an historical dimension to a very new cooperation; the role of the Zionist and Messianic African churches and sects, and the possible latent influence of Jewish lore on certain African tribes, such as the Poeul or the Ashanti of Ghana, were dusted off and used in many ambassadorial speeches.

Gilbert Durand, the theorist of the imaginary, is fond of saying that the study of human beings is “like being in a room and watching yourself go by in the street:” what is said of the object is always applicable to the subject. That is why the discourse of academic disciplines concerned with humans is peculiarly vulnerable. If you produce a theory of the imaginary, like Gilbert Durand, that theory will also be applicable to the discourse which produces it, immediately relativizing the theory as an imaginary product. If you study a culture or group of cultures having the character of the “Oriental,” your study, as Edward Said's book points out, is itself open to analysis as a manifestation of “Western” culture. A book which indicates, as his does, that “Western” representations of the East (beginning with the notion of the East itself) have purposes which relate to purely Western needs and projects can be seen in its turn as a representation of Orientalism having purposes of its own, such as the furtherance of Arab politial causes. A review which points these things out is itself asking to be reviewed in terms of its own representations and purposes. And so on.

Comparative history is not new. As long as people have investigated social life, there has been recurrent fascination with juxtaposing historical patterns from two or more times or places. Part of the appeal comes from the general usefulness of looking at historical trajectories in order to study social change. Indeed, practitioners of comparative history from Alexis de Tocqueville and Max Weber to Marc Bloch, Reinhard Bendix, and Barrington Moore, Jr. have typically been concerned with understanding societal dynamics and epochal transformations of cultures and social structures. Attention to historical sequences is indispensable to such understanding. Obviously, though, not all investigations of social change use explicit juxtapositions of distinct histories. We may wonder, therefore: What motivates the use of comparisons as opposed to focussing on single historical trajectories? What purposes are pursued—and how—through the specific modalities of comparative history?

The study of patronage and of patron-client relations has come lately to the fore in anthropology, political science and sociology, and has exerted a great fascination for scholars in these spheres. From a topic of relatively marginal concern it has become a central one, closely connected to basic theoretical problems and controversies in all the social sciences.

The religions of contemporary Middle American Indian communities fall neatly enough under the descriptive category we call ‘syncretic’. Myths and rituals, integrated experiences for the participant believers, betray to the outside observer their Spanish and Indian antecedents. This indicates a methodology of analysing the ongoing flow of religious life into its smallest constituent parts—colours and gestures, sacred objects and sacred locations, the structure and language of invocations—the more precisely to identify the ingredients of the ‘mixed’ religion we see being lived out. When enquiry moves to the process of imposition and selection by which the mix was initiated, in the early days of Spanish-Indian contact, the same familiar methodology lies ready to hand: Spanish Catholicism, and what is known of the traditional Indian religion, can be analysed into elements, those elements arranged in parallel, and the likely ease of transferance inferred, being judged to be the highest where a match seems good and where evidence from the ethnographic present appears to offer confirmation.

This paper is an exploration of two models, “Anthropologyland” and “Historyland,” which exist in the practices and minds of anthropologists and historians. It is about how particular forms of knowledge are created, written and spoken about. It is about what historians and anthropologists do and say they do.

The relationship of household and family organization to changes in the larger economy (e.g., commercialization, industrialization) has long fascinated and baffled scholars. Data that specifically link the household and/or family unit to economic change have proved elusive, and most studies do little more than note temporal crosscultural coincidences of demographic and residential characteristics with those of economic development. The means by which the household interacted with the economy, what the patterns of interaction were and how they were determined in a given time and place are significant questions which are seldom addressed. Even less accessible are the changes in the dynamics of household organization in conjunction with economic development in terms of informal economic and social exchanges and household and family formation.

Sociologists and anthropologists who have studied millennial movements in a comparative perspective have almost completely ignored the movements among Jews in the Diaspora. Historians have studied particular Jewish messianic outbursts and have also provided general surveys of Jewish millennial expectations and ‘false’ messiahs, but none have offered a systematic analysis of possible social causes and few have made any comparison with non-Jewish millennial movements. Gershom Scholem, the author of Sabbatai Sevi, by far the most outstanding work on Jewish messianism, puts the weight of explanation on the immanent development of ideas in Judaism and tends to discountenance possible social causes.

Past studies of modernization have assumed that intellectuals adhering toWestern values would be conduits of rational, scientific norms deemednecessary to the structuring of modern, complex societies. Littleconsideration was given to the attitudes of these intellectuals towards thesocial change presumably resulting from the distribution of rationalvalues. Modernization theorists supposed a positive relationship betweenrationalism as a mode of thought and social change, a suppositionreflecting their own expectations of a progressive and relativelypredictive evolution of traditional societies toward more modern and intricate social systems.