Modern political anthropology began in 1940 with the first systematic comparative studies of how primitive societies maintained law and order. The focus was on government and the presence or absence of state institutions. Recently, interest has shifted to the study of power, to examining the manipulation of political relations, and to the task of elaborating a classification of governmental systems that will throw light on the important problems for research. First published in 1965.

Includes contributions; M. Gluckman & F. Eggan Introduction; F.G. Bailey - Decisions by consensus in councils and committees; with special reference to village and local government in India; R.W. Nicholas - Factions; a comparative analysis; P.C. Lloyd - The political structure of African kingdoms; an exploratory model; A. Southall - A critique of the typology of states and political systems; Material derived from Association of Social Anthropologists sponsored Conference on New Approaches in Social Anthropology, held at Cambridge, June 1963.

All social structures are essentially power structures dependent on energy. The concept of power and the role of energy in social organization are crucial and timely concerns, especially in light of the current apprehension about future energy resources. In Energy and Structure, Richard N. Adams argues that social power affects humanity's approach to ecological, economic, and political problems, directing people to seek solutions that are often deceptively shortsighted. Adams, an anthropologist, proposes that social power is directly derived from control over energy processes. He identifies how power and mentalistic structures constitute fundamental determinants that shape the lives of people at all stages of cultural development, forcing them to accept alternatives often far removed from their desires. His central thesis is that the amount of power in any system varies with the amount of control exercised over the environment and that increasing power and control lead to increasing centralization of decision-making, social marginalization, and environmental despoliation. Thus the more highly developed societies, by virtue of their greater controls, are responsible for the greater ultimate subordination and destruction of human potential, as humanity combines technological advances with a growing inability to exercise good judgment with respect to our own survival. Energy and Structure begins with an examination of the basic theory of social power—what it is and how it works. Adams defines and differentiates between the concepts of power and control, authority and legitimacy, power domains and levels. He then examines the underlying metatheory of energetic and mentalistic structures and provides an analytic model of the evolution of power, from the primitive band to modern nations. He predicts the emergence of supranational blocs and discusses other future possibilities. Throughout, his theoretical points are solidly supported by examples drawn from a wide range of cultures.

In considering how anthropologists have chosen to look at and write about politics, Joan Vincent contends that the anthropological study of politics is itself a historical process. Intended not only as a representation but also as a reinterpretation, her study arises from questioning accepted views and unexamined assumptions. This wide-ranging, cross-disciplinary work is a critical review of the anthropological study of politics in the English-speaking world from 1879 to the present, a counterpoint of text and context that describes for each of three eras both what anthropologists have said about politics and the national and international events that have shaped their interests and concerns. It is also an account of how intellectual, social, and political conditions influenced the discipline by conditioning both anthropological inquiry and the avenues of research supported by universities and governments. Finally, it is a study of the politics of anthropology itself, examining the survival of theses or schools of thought and the influence of certain individuals and departments.

Anthropological enquiry is best done by attending equally to both social and cultural material. This is the view propounded here by Marvin Davis, who uses such an holistic approach to develop an original perspective on hierarchy and politics in rural Bengal. In the first part of the book, Professor Davis describes the indigenous theory of rank held by Hindus in rural West Bengal and shows that the premise of inequality is a central organising principle of their entire society and cosmos. In the second part, he shows that the Bengali preoccupation with rank generates frequent political rivalries at each level of rural social organisation. His book will interest all anthropologists and other social scientists concerned with the social and political organization of rural India. In addition, his explication of the links between ideology and social structure, often viewed in isolation from each other, makes the book an important contribution to anthropological theory and method.

Advances in Archaeological Method and Theory