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- W1979803363 abstract "he outside observer who comments on any particular theoretical perspective in the social sciences soon faces a binary situation that can be likened to membership in a lineage (Sindzingre 1986): either one is a member (of the lineage, subclan, etc.), or one is not. Of course, one may be a neighbor or be related through marriage or assimilation, and one may adopt a few lineage shrines without adhering to the whole set of rites and beliefs. With regard to a theory, one may either fall in line with the proposed approach and style of argumentation and accept the task of discussing and assessing its concepts; or else one may forthrightly reject the premises. This version of the emic/etic distinction holds for whatever anthropological school of thought one chooses-structuralist, culturalist, cognitivist, ecological, or interpretive (the last has, significantly, had little influence in France), and it may hold even more strongly for the Marxist or neo-Marxist approach, whose concepts, having been worked over for more than a century, both derive from and constitute a school. Furthermore, despite the risk of seeming trivial when pointing this out, these concepts have had an unprecedented applied destiny in politics and economics: they have forced the societies in which they have been actualized to make real ontological commitments. As is well known, the subsequent fate of these commitments has been more or less fortunate, depending on local social and historical contexts (e.g., ''real socialism in Eastern Europe, theoretical Marxism in the West, ThirdWorldism, etc.). For these reasons, texts that assume a Marxist anthropological perspective can be submitted to a culturalist analysis in the same manner as, in a self-referential mode, to a Marxist one. American Marxist texts give voice to a tradition, reflect a style, define a special, indeed critical frame of discourse; nevertheless, though purportedly critical, they take for granted basic concepts (mode of production, domination, imperialism, etc.) that have become exotic for European (notably French) readers. The social, political, and academic backgrounds of Marxist traditions, as well as their networks of influence, are different in the United States and France, if for no other reason than the presence of a Communist Party in the latter. To be brief, post1968 France has massively rejected discourses that consist of globalizing 447" @default.
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- W1979803363 title "Comments on Five Manuscripts" @default.
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