Peru: Letters from Shepherds’ union bulletin

Peasants And Poverty, A Study of Haiti by Mats Lundahl. London: Croom Helm; New York: St Martin's Press; 1979. Pp. 699; £19.95

Rural Sociology in the Soviet Union. Its History and Basic Concepts by Terence M. Cox: London: C. Hurst &; Co., 1979. Pp. 106, £7.50.

Peasant Farming in Muscovy by R. E. F. Smith. Cambridge: Cambridge University Press, 1977. Pp. xii + 289, 11 plates. £10.50

Rural Rebels: A Study of Two Protest Movements in Kenya by A. Wipper, Nairobi, London, New York: Oxford University Press, 1978. Pp. xiv + 363. £7.25.

Food Aid and the Developing World by Christopher Stevens, London: Croom Helm, 1979. Pp. 224. £9.95

Research in Economic Anthropology: a research annual Volume 2, edited by George Dalton. Connecticut: Jai Press Inc., 1979, Pp. xi + 390.     

Anthropological stranger: the intellectual trajectory of Hortense Powdermaker

This article investigates the life and works of Hortense Powdermaker (1896-1970). In contradistinction to the intellectual climate of her times, Powdermaker's intellectual trajectory can be characterised as eclectic, dynamic and forward thinking. Spanning nearly four decades, Powdermaker's academic career was dedicated to developing a distinct ‘anthropological vision’. Yet, although she conducted studies of culture and society that transcended structures of orthodoxy and charted alternative theoretical and methodological terrain, in turn establishing herself as a pioneer of contemporary anthropological thought, Powdermaker's work has failed to gain incorporation into wider disciplinary research agendas. Set within a sociology-of-intellectuals framework, it is argued that Powdermaker occupies a peripheral position in the history of anthropology – a position which does not adequately reflect the significance of her work – and that Powdermaker's greatest intellectual contribution was her innovative epistemology and sophisticated ‘anthropological vision’. Nonetheless, as a result of the powerful traditions and orthodox schools of thought which reigned supreme in mid-century anthropology and sociology, she was unable to exert any enduring influence on British or American social thought.     

Fair Trade and justice: a comment on Walton and Deneulin

In this article we first point out that the different conceptualisations of Fair Trade, which are sometimes analytically contradictory, actually form a coordinated set. Understanding the Fair Trade project is impossible without taking these interlinked conceptualisations into consideration. Second, this set basically forms a mechanism of structural, institutional and moral reforms that guide actions. In this way Fair Trade sets out to produce less injustice than is usually the case with the structures and institutions that govern conventional trade. Nevertheless, it does not try to define what a just society is or even to perfectly define ‘fair trade’. This implies the adoption of a comparative justice angle. It is precisely by linking comparative individual situations with the structures that produce these situations that relative justice can find its strength and purpose.