Contemporary Futures: Perspectives from Social Anthropology by Sandra Wallman

By Sandra Wallman

In business societies imagining the longer term is a major enterprise; our assumptions in regards to the destiny govern the current administration of household, nationwide and worldwide assets, and are projected, a few may say inflicted, on societies whose visions are varied. modern Futures focuses now not lots on no matter if the long run may be recognized, yet on reading the way in which we and others photo it. The participants, all social anthropologists, discover the consequences that this photo has at the current, on workforce identification and trust within the self and its survival, on our relations with different cultures, and at the destiny itself. they supply a cross-cultural viewpoint on various futures visualised at the moment and discusses the results of

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Unlike ‘commercial, craft and agrarian societies’, he argued, ‘industrial society…does not need the past’. Consequently, modern modes of life have no sanction in the past and no roots in it;…the strength of the past in all aspects of life is far, far weaker than it was;…few societies have ever had a past in such galloping dissolution’ as ours. And the need for personal roots was likewise waning away. (Plumb 1969:14, 44, 66, 115) My Past Is a Foreign Country (Lowenthal 1985) showed the past Plumb had striven to bury surging back to life—in fact, it had never really been 24 Perspectives on industrial society dead.

Carlyle, T. ’ (1867) in Critical and Miscellaneous Essays, 3 vols, London: Chapman & Hall, vol. 3, pp. 586–627. Connerton, P. (1989) How Societies Remember, Cambridge: Cambridge University Press. Cressy, D. (1989) Bonfires and Bells: National Memory and the Protestant Calendar in Elizabethan and Stuart England, London: Weidenfeld & Nicolson. Dundes, A. (1969) ‘Thinking ahead: a folkloristic reflection on future orientation in the American worldview’, Anthropological Quarterly 42:53–72. Frykman, J.

But they were not so revolutionary as to justify Plumb’s autopsy. Unlike ‘commercial, craft and agrarian societies’, he argued, ‘industrial society…does not need the past’. Consequently, modern modes of life have no sanction in the past and no roots in it;…the strength of the past in all aspects of life is far, far weaker than it was;…few societies have ever had a past in such galloping dissolution’ as ours. And the need for personal roots was likewise waning away. (Plumb 1969:14, 44, 66, 115) My Past Is a Foreign Country (Lowenthal 1985) showed the past Plumb had striven to bury surging back to life—in fact, it had never really been 24 Perspectives on industrial society dead.

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