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The Invention of Primitive Society: Transformations of an Illusion, by Adam Kuper
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Both a critical history of anthropological theory and methodology and a challenging on the sociology of science, "The Invention of Primitive Society" shows how anthropologists have tried to define the original form of human society.
- Sales Rank: #5421952 in Books
- Published on: 1988-09-15
- Original language: English
- Number of items: 1
- Binding: Hardcover
- 272 pages
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Permutations of a Confusion?
By JPC
When A. R. Radcliffe-Brown wrote that “social anthropology. . . [is] the comparative theoretical study of forms of social life amongst primitive peoples” (1952:4), he could invoke the authority of over a century of anthropological research dedicated examining the kinship institutions and marriage patterns of primitive societies. Adam Kuper’s The Invention of Primitive Society: Transformations of an Illusion (1988) is an historical account of how the idea of primitive society was conjured first in the minds of Maine, Tylor and Morgan, and remained at the forefront of anthropological research for over a century. Kuper’s position is that primitive society is an illusion, “something which does not and has never existed,” yet persisted in the minds of anthropologists because it was “good to think with” (1988:8-9). Kuper seeks to account not only for the genesis, but the persistence of the idea of primitive society. How did the idea of primitive society, often at odds with ethnographic data and the basic tenants of evolutionary theory, manage to persist for so long? To answer this question, Kuper engages the analytical tools offered by the history of science, as well as his own discipline, anthropology. Kuper draws on the work of I. Bernard Cohen, who argued that fields of scientific inquiry tend to undergo subtle and prolonged transformations, rather that wholesale paradigm shifts, as Thomas Kuhn had argued. To study such transformations, Kuper draws on Lévi-Strauss’ research on the transmission of myth. Myth, argued Lévi-Strauss, was a reflection of the innate cognitive structures of the human mind. The logic underlying primitive myth and modern scientific thought were, according to Lévi-Strauss, essentially the same: “the kind of logic which is used by mythical thought is as rigorous as that of modern science, and that the difference lies not in the quality of the intellectual process, but in the nature of the things to which it is applied” (1955:444). Kuper’s study of primitive society proceed in essentially that same way that Lévi-Strauss argued that a study of myth should proceed: the different models of primitive society advanced throughout the history of anthropological thought all represent transformations of a single structure – the constituent elements must be identified and their arrangement into new forms traced through time. Kuper’s book proceeds chronologically, and is divided into two sections. The first deals with what might called the classical period, and is concerned with the development of the idea of primitive society in the writings of Maine and Morgan, and the modification of the model by their later contemporaries. The second section traces the transformation of primitive society as conceived by academic anthropologists in the twentieth century. In the modern period, Kuper briefly traces how the idea of primitive society was received by Boas and his students in America before turning to the practical application of the theory in Australia and Africa by British social anthropologists. The dichotomy between kinship social organization and the territorially-based organization of the modern state, as well as a concern with the relationship between the nuclear family and the tribe unite Kuper’s analysis of the classical and modern conceptions of primitive society.
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