Sociologus Zeitschrift für empirische Ethnosoziologie und Ethnopsychologie 9BKU7HX9

[Journal Masthead and Table of Contents]: The masthead and table of contents for Sociologus, Volume 32, 1982. It lists the editorial board including Wolfgang Rudolph and Richard Thurnwald, and provides the titles of articles covering ethnic music in urban settings, development politics for East African nomads, Kammu kinship models, and women's status in West African society. [Ethnic Music, the Urban Area, and Ethnomusicology]: Adelaida Reyes Schramm examines the intersection of 'ethnic' and 'urban' within ethnomusicology. She argues against the traditional 'enclave' model which views ethnic music as a static, transplanted rural form. Instead, she proposes a dynamic model based on social science theories of ethnicity, specifically Fredrik Barth's concept of ascription and boundary maintenance. Through case studies of Hispano conga drumming in East Harlem and Japanese Buddhist ritual music in New York, she demonstrates that ethnic music is defined by the interaction between groups and the host society, where musical forms may change while maintaining ethnic identity through ascriptive processes. [References and Synopsis]: A comprehensive bibliography of sources cited in Reyes Schramm's article, followed by a German language synopsis of the paper's main arguments regarding ethnic minorities in urban environments and the methodological shift toward studying social change. [Sense and Nonsense of Development Politics in East African Pastoral Nomads]: An introductory section of a study on development interventions among East African pastoral nomads, specifically the Rendille. The authors argue that past failures in the Sahel zone demonstrate the need for planning that prioritizes ecosystem preservation and avoids overstressing natural resources. [Principles of Development Policy and National Economic Goals]: Outlines the core principles of development policy in East Africa, focusing on improving supply and market integration while avoiding unnecessary cultural disruption. It highlights the national economic goal of increasing meat marketing to meet urban demand without relying on expensive imports. [The Problem of Overgrazing and the Take-off Rate]: Discusses the ecological risks of increasing livestock numbers in arid regions, specifically permanent damage through overgrazing and desertification. The authors propose increasing the 'take-off rate' (sales) while maintaining a constant breeding stock to reduce total numbers without destroying the subsistence base. [The Network of Variables: Livestock Ties and Economic Security]: Analyzes why nomads retain livestock instead of selling it, identifying 'livestock ties' (Viehbindungen) as a form of economic and social security. Large herds serve as insurance against drought, disease, and theft, as money is not yet viewed as a viable alternative for long-term wealth storage. [Ecological Factors and the Critique of Sedentarization]: Examines the ecological suitability of East African steppes for pastoralism rather than agriculture. It features Peter Rigby's critique of European 'evolutionist' biases that favor sedentarization, arguing that traditional nomadic practices are often the most rational adaptation to harsh environments. Includes a technical comparison of cattle, camel, and donkey utility in relation to vegetation types. [Risk Management and the Insurance Factor in Traditional Herding]: Explores the 'insurance factor' where nomads maximize herd size to ensure survival after catastrophic losses from drought or raids. It contrasts traditional ecological stability (where water scarcity limited grazing) with modern interventions like deep wells, which can lead to permanent overgrazing by decoupling grazing from natural water limits. [Stock Friendships and Social Networks: Rendille and Kipsigis]: Detailed analysis of 'stock friendships' as a mechanism for risk distribution and social bonding. It describes the Rendille 'māl' system of lending camels and the Kipsigis 'kimanagan' practice, where livestock is distributed among friends to protect against localized disasters and build prestige. [Stock Friendships: Karimojong, Turkana, Samburu, and Gogo]: Continues the survey of livestock friendship systems across different tribes. It highlights how these relationships create formal bonds between non-relatives (Karimojong), distinguish between different classes of 'bond-friends' (Turkana), and involve legal contracts with witnesses (Gogo). The section concludes that these systems are a primary barrier to commercial livestock sales. [Bridewealth Systems: Fixed vs. Open Payments]: Categorizes bridewealth (Brautpreis) into two types: fixed payments (Rendille, Kipsigis, Barabaig) and open/negotiable payments (Turkana, Karimojong, Gogo). It details the specific livestock requirements for marriage in these societies and how these payments link families and bind livestock to social reproduction. [Comparative Analysis of Bridewealth and Affinal Relations]: Compares the social dynamics of bridewealth, noting that in 'open' systems like the Turkana, high payments are seen as a way to build positive, cooperative networks, whereas in the Samburu case, they can lead to lifelong social pressure and tension. A summary table contrasts the seven societies based on bridewealth type and post-nuptial relations. [Allocation and Inheritance of Livestock]: Examines how livestock is allocated to wives and inherited by sons. It details the 'residual herd' concept in Turkana and Samburu societies, the primogeniture of the Rendille, and the specific 'mitgift' (dowry) and 'cattle of the tooth' customs of the Barabaig. These internal family claims further restrict a man's ability to sell animals commercially. [Ritual Use and Taboos in Livestock Management]: Discusses the ritual significance of livestock, noting that slaughter is often reserved for specific ceremonies or emergencies. It highlights cultural taboos, such as the Rendille fear that selling or slaughtering camels without a ritual reason will bring misfortune, acting as a final psychological barrier to market integration. [Exkurs: Das Markerverhalten der Rendille]: This section examines the dietary and economic behavior of the Rendille people in Kenya. It details their shift from a livestock-based diet to a reliance on maize meal following severe droughts (1968–1976), the role of Somali traders in providing goods like sugar and tea, and the cultural prohibitions against selling camels compared to the relative ease of trading small livestock. [Exkurs: Zentrale Werte ostafrikanischer Hirtennomaden im Vergleich zu unseren Werten]: An analysis of the value systems of East African nomads, specifically the Maasai and Rendille, contrasting their livestock-centric worldview with European economic rationality. The text argues that accumulating cattle is a rational pursuit of social wealth, as livestock is converted into human capital through bridewealth, polygyny, and children, which in turn ensures the regeneration of the herd and the survival of the lineage. [Exkurs: Das Problem der Stabilität oder Expansivität traditioneller Systeme]: This section challenges the 'noble savage' myth of natural equilibrium, exploring how different nomadic groups (Somali, Maasai, Rendille) interact with their environment. It contrasts the 'hard' management style of the Rendille (minimal watering, resilient breeds) with the 'care' ideology of the Somali (frequent watering, high productivity), and discusses how military superiority allowed the Maasai to expand despite localized environmental degradation. [Sinn und Unsinn möglicher Entwicklungsmaßnahmen]: A critical evaluation of development interventions in nomadic societies. The authors argue that mobility is essential for survival and that attempts at sedentarization or 'group ranches' (like the failed Konza project) often lead to ecological disaster. They suggest that instead of forcing nomads to settle, services like schools should be made mobile, and development should focus on improving existing market access for small livestock and providing banking alternatives to live capital. [Literaturverzeichnis und Synopsis]: Comprehensive bibliography of sources cited in the text regarding East African pastoralism, followed by an English-language synopsis of the article's main arguments concerning the systemic nature of nomadic economies and the failures of eurocentric development policies. [Kinship and Marriage in Northern Kammu Villages: The Kinship Model]: Opening title and author credits for a new study on kinship and marriage models within Northern Kammu villages. [Introduction to Kammu Kinship and Marriage]: This introduction outlines the scope of research on the Kammu people of Northern Laos and Thailand, specifically focusing on the Yuan Kammu villages where traditions remain vibrant. It establishes the necessity of gathering basic information on social structure, kinship rules, and marriage relations as a framework for further social research. [Models of Social Integration: Alliance and Descent]: The authors discuss the genetic and alliance models of social integration, noting that both are crucial for understanding Kammu society. They reference Izikowitz's work on the neighboring Lamet and Needham's analysis of prescribed matrilateral cross-cousin marriage, which is also characteristic of the widespread Kammu population. [Segmentation and Totemic Groups in Kammu Society]: This section describes the regional subunits (tamoy) and the village-level social organization involving patrilineal lineages and totemic groups. It explains the asymmetric alliance system where marriage is regulated by three main totem categories (quadruped, bird, plant), creating a unilateral flow of women and goods between groups. [The Local Lineage and Fissioning Processes]: The text analyzes the local lineage as the true corporate and exogamic unit in Kammu villages. It discusses the process of lineage fissioning, the role of ancestor spirits, and how clan identity is manipulated during migration, suggesting that clanship functions primarily as a designation for alliance groups rather than a rigid genealogical structure. [The Verbal Model and Terminology of Kammu Alliance]: This section details the linguistic and social classification of relatives, distinguishing between kin (consanguines) and affines (wife-givers and wife-takers). It explains the rules of marriage preference, the prohibition of parallel marriage, and the social status differences between alliance groups, while providing a comparative critique of Smalley's previous research. [Reciprocal Terms and Social Obligations]: The authors analyze the structural importance of reciprocal kinship terms, defining the specific roles and obligations within the patrilineal group and between alliance groups. It lists radical terms for parents, children, siblings, and grandparents, emphasizing how these linguistic markers regulate daily social interactions and ceremonial functions. [Appendix and Bibliography: Kammu Kinship]: A comprehensive glossary of Kammu kinship terms (e.g., am, eem, khaey, yon) with their genealogical meanings and a bibliography of key ethnographic works on the Kammu and related Southeast Asian societies. [Women in Kpelle Society: Socialization and Subsistence]: Gerald M. Erchak introduces a study of women's roles in Kpelle society, Liberia. He argues that while women are central to the material infrastructure (subsistence and child-rearing), the society is ideologically male-dominated. The paper aims to present a model of female-male relations based on cultural adaptation. [The Material Basis of Kpelle Sex Roles]: This section examines the practical dependence of Kpelle men on women for lineage continuity, child socialization, and food production. Despite women's primary role in growing, budgeting, and preparing rice and other food sources, the society maintains a male-dominated structure. [Kpelle Sexual Ideology and Ritual Power]: Erchak explores the symbolic reversal where men, as guardians of culture, dominate women through ritual and ideology. He discusses asymmetrical deference in daily life, the role of secret societies (Poro, Sande, Mina), and how initiation rites involving surgery (clitoridectomy) serve to assert cultural control over biological nature. [Cultural Adaptation and the Maintenance of Sex Roles]: The author applies a cultural adaptational model to resolve the contradiction between female material primacy and male ideological dominance. He argues that rigid sex roles and symbolic control (including clitoridectomy to remove 'friskiness') are survival mechanisms in a precarious subsistence environment, ensuring social conformity and the preservation of traditional knowledge. [Sex Roles and Social Change among the Kpelle]: This section examines how socioeconomic shifts in Liberia, such as infrastructure development and market expansion, are challenging traditional Kpelle sex roles. It discusses the potential for women to gain power through resource control and existing organizations like the Sande society, while noting that true ideological equality requires changes in family planning and medical care. The author argues that if the socioeconomic environment necessitates new adaptive forms, traditional symbols like female genital surgery may become dysfunctional and eventually disappear. [Synopsis: Socialization, Subsistence, and Symbols]: A German-language synopsis of the article's main thesis. It summarizes the paradox of Kpelle society where women are central to subsistence and socialization yet remain ideologically and symbolically subordinate to men through rituals and political dominance. It frames the study as an exploration of cultural adaptation and future change. [Footnotes 26-28]: Bibliographic references and explanatory notes regarding male conceptualizations of women in East Africa (Ngulu and Kaguru), the importance of extra-domestic exchange as a basis of power, and the political role of the Bundu society in Sierra Leone.