By Elman R Service, E. A. Hammel
This publication is an evaluation of the heritage of ethnology by way of its highbrow development, as such, instead of the lifestyles histories of many of the personalities contain. The identify was once selected to indicate that the key hindrance is the conflict, combine, syntheses, and rejection of rules themselves, as they relating to convinced significant difficulties within the theoretical improvement of the self-discipline. probably this feels like an visible objective, yet simply because this sort of selectivity is actually strange, an explication is required
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Extra info for A Century of Controversy. Ethnological Issues from 1860 to 1960
This part of the book is much more succinct than Part II, inasmuch as he had nothing much to add or change from Systems. Here we need only briefly summarize it since it was already discussed in Chapter 2. 1. Promiscuous Intercourse. This is the "bottom of the scale—the lowest conceivable stage of savagery. . Ignorant of marriage, and living probably in a horde, he [ancient man] was not only a savage, but possessed a feeble intellect and a feebler moral sense" (1877:422). 3. MORGAN'S ANCIENT SOCIETY (1877) 39 As evidence for this long-lost condition of lowest savagery, Morgan states that the consanguine family and the Malayan kinship terms logically presuppose an antecedent state of promiscuity.
This reasoning assumed resistance of the systems to any kind of change and thus was fundamental to the logic of his investigation into the provenience of the American Indian. In other words, Morgan was not originally an evolutionist or even a functionalist with respect to such social institutions. The manuscript of Systems as sent to the Smithsonian in 1865 was incomprehensible to Joseph Henry, the director. He expressed his doubts to Morgan's friend, the Reverend Joshua Mcllvaine, who was then teaching at Princeton.
This system (today called generational or Hawaiian) simply segments the society on the basis of generation and sex. All relatives of Ego are grandfather-grandmother, father-mother, brother-sister, son-daughter, grandsongranddaughter. Such systems exist in the primitive world as well as in Plato's imagination and presumably have long outlasted the family form that brought them about. Because Morgan could conceive of no significance or function of kinship terms other than to denote actual consanguineal and affinal relatives, the Malayan system on his view could have had no other possible origin than group marriage, with the consequent inability of the members to distinguish genealogical relationship other than on the basis of sex and generation.
A Century of Controversy. Ethnological Issues from 1860 to 1960 by Elman R Service, E. A. Hammel