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By R. Layton

This e-book bargains a critique of the all pervasive Western idea that different groups frequently dwell in a undying current. Who wishes the Past? presents first-hand facts of the curiosity non-Western, non-academic groups have some time past.

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Example text

The Purii'1as almost certainly incorporate elements of an earlier oral tradition, but the content and age of that tradition are now irrecoverable. Prasad's thesis is more ambitious. Detailing the four stages of human history alluded to by Pandey, Prasad focuses on climatic fluctuations and their relationship to traditions concerning the origins of agriculture. Prasad presents detailed arguments for the view that the scale and direction of changes recorded in Hindu texts matches those established independently through archaeology.

One class, consisting of a large number of 'ethnic minority' children, had visited York Buildings excavation with the City Museums Education Officer, and many of the recent digs in Southampton have been located in the inner city area ofSt Mary's, where there is a large concentration of 'ethnic minorities'. It was the distinction between prehistory and history which caused the most confusion to the whole sample. Having decided that history was the past, some found it difficult to conceive of the place of prehistory, to the extent that one even thought it must be the future.

1970. Myth as language in Aboriginal Arnhem Land. Man (new series) 5, 483-97. Layton, R. 1981. The anthropology of art. St Albans: Granada. Layton, R. 1985. The cultural context of hunter-gatherer rock art. Man (new series) 21, 18-33. Layton, R. 1986. uluru: an Aboriginal history ofAyers Rock. Canberra: Australian Institute of Aboriginal Studies. Leach, E. R. 1961. Two essays concerning the symbolic representation of time. In Rethinking anthropology, E. R. ), 124-36. London: Athlone. Levi-Strauss, C.

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