Академический Документы
Профессиональный Документы
Культура Документы
5
After the Formalist-Substantivist
Debate
Marxism
French Marxist anthropology enjoyed cult status in the
Anglophone worldduring the 19708. Its protagonists were
f amiliar with the f ormalist-substantivist debate, but considered that both camps were tilting at windmills in the
73
72
v
Economic Anthropology
superstructure instead of analysing the economic base. The
crucial text was Althusser and Balibar's Reading
Capital
(1965), which brought Marxist political economy into line
with LOvi-Strauss's structuralist methodology and American
systems theory. The human subject, dialectical reason and
indeed history itself were in effect dropped f rom their scheme.
A deep structure of the ideal mode of production was outlined, having three elements - producers, non-producers and
means of production - whose variable combinations were
realized as concrete modes of production. Much attention
was paid to the relationship between economic, political and
ideological levels of the mode of production and to the question of which was dominant and/or determinant in any given
case. Althusser abandoned the ideological notion of society
in favour of social formations'. Any one social formation
would normally combine (or articulate) several modes of
production.
Among the anthropological contributions to this neoMarxism, Maurice Godelier's Rationality and Irrationality
in Economics (1966) was the first to cross the Channel. It
of fered a rather conventional treatment of the formalistsubstantivist debate launched by Polanyi, while claiming
to synthesize Marx and L6vi-Strauss. Godelier applied the
notion of rationality not only to persons but to systems,
thereby setting up a contradiction between structure and
agency that he could not resolve. Marxism, said Godelier,
could add a specific kind of f unction to L6vi-Strauss's structures, thereby allowing a complete anthropological analysis
of social systems. The result, however, was closer to an ecological version of structural-f unctionalism than to Marxism.
Whereas Malinowski's f unctionalism had focused on how
institutions work for individuals, structural-functionalism
(a term associated with Radcliffe-Brown and the American
sociologist, Talcott Parsons) explained behaviour by its contribution to the maintenance of a social system. This dif fered
75
V
Economic Anthropology
Marx, by incorporating systems theory and dumping the dialectic, produced a version of structural-f unctionalism at once
suf ficiently dif f erent f rom the original to persuade Englishspeakers thatthey were learning Marxism and similar enough
to allow them to retain their customary way, of thinking,
which had been temporarily discredited by its role in the
administration of empire.
Meillassoux's Guro book became a mine of parables
allowing rival political positions in France around 1968 to
be expressed as interpretations of West Af rican ethnography.
Thus one issue was whether elders' disposal of young men's
labour should be A
attributed to control of distribution through
marriage exchange, as maintained by Rey, or rather to the
organization of production, as held by Terray. This was
in ef f ect a replay of the argument between communist and
ultra-left f actions in Paris. There the question was whether
the Soviet Union, in emphasizing state ownership of the
means of production, was a genuine instance of socialism or
rather a state capitalist society. Whereas the Stalinists held
that it was indeed socialist, their opponents such as Charles
Bettelheim (1963) claimed that property relations operated
only at the level of distribution and a more thoroughgoing
Marxist analysis would have to be based on the organization of production. Seen f rom the perspective of managerial
control of the work process, Russian f actories were no dif f erent f rom capitalist firms (see chapter 7). It is hardly surprising
that these aspects of the debate within French Marxism were
missed by their imitators.
For a period in the 1970s it looked as if these ideas
would transform economic anthropology. Influenced by
Godelier, but also by the world systems' analysis of
Immanuel Wallerstein (1974), Jonathan Friedman (1975)
of fered a new interpretation of Leach's celebrated Highland
Burma study based on a materialist analysis of the region's
political cycles. Maurice Bloch (19753) showed how
neighbouring groups in Madagascar with dif ferent economic
and
and
Economic Anthropology
Femimsm
In the last decades of the twentieth century, f eminism was
at the foref ront of cultural critique. It was af ter all the
women's movement that declared in the 19608 that the
personal is political' and launched a devastating critique of
Western institutions on grounds of the invisibility, exclusion and exploitation of women. These broader criticisms
fell on f ertile ground in anthropology. First, early f eminists
rediscovered Engels (1884) and the historical materialist
argument that women were not natumBy' subordinate.
Patriarchal domination set in only with the dissolution of
primitive communism and the rise of private property and
class conf lict. Hunter-gather,er specialists showed that
f emale collectors of ten contributor more than male hunters
to food supply. Their autonomy production was reflected
in a more
After the Formalist-Substantivist Debate
Femimsm
In the last decades of the twentieth century, f eminism was
at the foref ront of cultural critique. It was af ter all the
women's movement that declared in the 19608 that the
personal is political' and launched a devastating critique of
Western institutions on grounds of the invisibility, exclusion and exploitation of women. These broader criticisms
f ell on f ertile ground in anthropology. First, early f eminists
rediscovered Engels (1884) and the historical materialist
argument that women were not natumBy' subordinate.
Patriarchal domination set in only with the dissolution of
primitive communism and the rise of private property and
class conf lict. Hunter-gather,er specialists showed that f emale
collectors of ten contributor more than male hunters to food
supply. Their autonomy production was reflected in a more
half -century.
78
Economic Anthropology
the expense of domestic reproduction. So the initial phase
of the movement emphasized the need to bring women into
view when discussing the economy, to grant them an explicit
equality with men.
Marilyn Strathern (1972) insisted on the inapplicability of Western gender stereotypes to Melanesian cultures,
and f rom this point of departure developed a sophisticated
critique of such core conceptual pairs as individual/society
and nature/culture. Some f eminists went beyond thedemand
f or inclusion as equals and claimed the right to develop
separately on their own terms. The exploitation of women
by men could best be resisted by going it alone. Lisette
Josephides (1985) challenged Strathern's earlier account of
the same New Guinea Highlands society on grounds that
reflect the general shif t in f eminist thinking f rom the 19705
onwards. In the 19805, the presumption of women's unity
as a class was broken by the emergence of powerf ul internal
dif f erences - between black and white women, lesbians and
straight women, and so on. Sarah Green's (1997) study of
lesbian communes in London vividly highlights this development. Marilyn Strathern (1988) eventually questioned
her own attachment to f eminism, thereby opening up a
division between the movement and anthropology. In all
this, feminists have remained at the cutting edge of critical
economic anthropology. Above all, they have pioneered the
ref lexive critique of capitalist economy through theoretically
inf ormed ethnography of the highest standard.
The f eminist movement thus rejuvenated earlier traditions and took them in new directions. Women's work in
the household and domestic reproduction had to be taken
as seriously as men's wage-labour outside the household,
even when women themselves colluded in restricting the term
work' to what the men were doing. Sociologists explored
these dynamics in industrial societies, but f eminist anthropologists took the lead everywhere else, notably in the study
of peasants. Chayanov (1925) had lef t the household as a
black box, implying that decisions concerning the allocation
of labour (drudgery') were taken by consensus. Feminists
80