week 9 - cold war and mdoernization Flashcards
(22 cards)
What is Modernisation Theory and how did it emerge in the context of the Cold War?
Modernisation theory:
-> social science framework that emerged in the mid-20th century, especially during the Cold War
-> explains how societies progress from “traditional” to “modern” states
-> heavily influenced by Western, especially American, perspectives + was used to justify development policies in the Global South
-> posited a linear, staged process of development, often contrasting the “modern” West with the “traditional” rest
-> was deeply intertwined with geopolitical strategies to counter the spread of communism
How did the Cold War shape the development and application of Modernisation Theory?
The Cold War context was crucial:
- the US and its allies promoted modernisation as a way to foster capitalist, democratic societies and prevent the spread of communism
- development aid, technical assistance, and social science research were mobilized to encourage economic growth and political stability in newly independent or “developing” countries
-> often with the implicit goal of aligning them with the West.
Who was Max Weber and why is he important in the history of anthropological theory?
Max Weber (1864–1920):
-> a German sociologist and political economist
-> work profoundly influenced anthropology, especially through his analysis of the relationship between culture, religion, and economic life (protestant ethic -> capitalism)
Foundational figure in social sciences because of:
-> his comparative and interpretive approach to social action
-> his concept of “ideal types”
-> his focus on the role of ideas and values in shaping social structures
What is Weber’s theory of rationalisation and how does it relate to modernisation?
Weber’s theory of rationalisation:
-> describes the process by which traditional and affective forms of social organization are replaced by rational, calculated, and bureaucratic systems
-> for Weber, modernity is characterized by increasing rationalisation in all spheres of life, especially in the economy, law, and administration
-> this process is central to modernisation theory, which often assumes that societies become more “rational” and efficient as they develop
How did Weber explain the relationship between religion and economic behaviour?
In “The Protestant Ethic and the Spirit of Capitalism,” Weber argued that:
-> certain religious beliefs, particularly those of Protestantism (Calvinism), fostered values such as hard work, thrift, and rational planning, which in turn supported the development of modern capitalism.
-> religion is a key driver of economic behaviour, challenging materialist explanations and highlighting the importance of ideas and values in social change.
How did Weber’s ideas influence anthropological approaches to development and modernisation?
Weber’s emphasis on the role of culture, values, and ideas in shaping economic and social life influenced anthropologists to look beyond material factors and consider how beliefs, worldviews, and social meanings affect development.
His comparative method and focus on the diversity of paths to modernity encouraged anthropologists to question universal, one-size-fits-all models of progress.
What is Walt Rostow’s “Stages of Economic Growth” model and how does it relate to modernisation theory?
Walt Rostow’s “Stages of Economic Growth” (1960) is a classic modernisation model that outlines five linear stages through which all societies supposedly pass:
(1) traditional society
(2) preconditions for take-off
(3) take-off
(4) drive to maturity
(5) age of high mass consumption
Rostow’s model = influential in development policy -> reflected the Cold War belief in a universal path to modernity -> the US as the ideal endpoint.
How did Rostow’s model reflect Cold War ideologies and US interests?
Rostow’s model was explicitly anti-communist, presenting capitalist development as the natural and desirable path for all societies.
-> it was used to justify US foreign aid and intervention, promoting economic growth as a way to prevent the spread of communism
-> the model’s teleological, linear view of history mirrored the ideological competition between the US and the Soviet Union.
How did anthropologists respond to the policy applications of modernisation theory during the Cold War?
At first -> many anthropologists were involved in development projects
Over time, they:
- became critical of the top-down, technocratic, and often ethnocentric approaches promoted by modernisation theory.
- advocated for participatory, culturally informed, and historically grounded approaches to development -> emphasizing the importance of local knowledge and agency.
What are some key criticisms of modernisation theory from an anthropological perspective?
Anthropologists have criticized modernisation theory for its:
- ethnocentrism
- linearity
- failure to account for historical, cultural, and structural differences among societies
Critics argue that it:
- imposes Western values and models
- ignores the effects of colonialism and global inequalities
- overlooks the agency of local actors
The theory’s focus on **“catching up” ** to the West has been challenged by postcolonial and dependency theorists.
How does Clifford Geertz’s work in Indonesia illustrate a Weberian approach to economic behaviour?
In his study of a Central Javanese town, Geertz applied a Weberian lens to analyze how religious beliefs and cultural meanings shaped economic practices.
He argued that:
-> economic behaviour could not be understood solely in terms of material interests or rational calculation
-> but had to be interpreted within the context of local values, symbols, and worldviews
THIS IS A DIRECT APPLICATION OF WEBER’S INTERPRETIVE SOCIOLOGY.
What is the significance of the “Peasants, Peddlers, and Princes” debate in the context of modernisation?
-> written by Wertheim - a review of Geertz’s ethnography
-> centers on the diversity of social and economic roles in Indonesian society + the inadequacy of simplistic modernisation models
-> highlights the complex interplay between tradition and modernity + the persistence of local forms of authority and exchange + the need for nuanced, context-sensitive analysis.
In what ways did Weber’s approach differ from Marx’s in explaining social change and development?
-> Marx focused on material conditions, class struggle, and economic structures as drivers of social change
-> Weber emphasized the role of ideas, values, and cultural meanings in driving social change
-> Weber’s multidimensional approach considered economic, political, and religious factors - he rejected the notion of a single, universal path to modernity
What is the legacy of modernisation theory and Weberian thought in contemporary anthropology?
Modernisation theory has been largely discredited in its original form, but its influence persists in development discourse.
Weberian approaches continue to inform anthropological research on the relationship between culture, religion, and economic life, and the importance of interpretive, comparative, and historically sensitive analysis remains central to the discipline.
What is the central argument of Weber’s The Protestant Ethic and the Spirit of Capitalism?
Weber argued that:
-> certain aspects of Protestantism, especially Calvinism, fostered a “spirit” or ethic conducive to the development of modern capitalism
-> religious ideas could shape economic behavior
-> the Protestant ethic promoted values such as hard work, discipline, and rational organization, which became foundational to capitalist enterprise.
What evidence did Weber use to support his thesis about Protestantism and capitalism?
Weber observed that:
-> capitalist economic development was most advanced in regions with strong Protestant (especially Calvinist) traditions, such as parts of Germany, the Netherlands, England, and the United States
-> he compared these areas to predominantly Catholic regions, which he argued were less economically dynamic at the time
-> also analyzed religious texts, sermons, and biographies to show how Protestant values influenced everyday life and work
Which specific aspects of Protestantism did Weber identify as crucial for the rise of capitalism?
Weber focused on the doctrine of “calling” (Beruf) and the Calvinist idea of predestination.
- The “calling” encouraged believers to see their daily work as a religious duty, imbuing economic activity with spiritual significance.
- The anxiety over predestination led Calvinists to seek signs of salvation through worldly success, promoting disciplined, methodical, and ascetic lifestyles.
How did the Protestant doctrine of predestination contribute to the capitalist spirit, according to Weber?
Calvinist predestination taught that only a predetermined elect would be saved, but no one could know for sure if they were among them.
This uncertainty led believers to look for signs of God’s favor in their worldly success.
As a result, they pursued hard work, frugality, and economic achievement as evidence of their salvation (wanted to look like predetermined elects to their neighbours), reinforcing behaviors that aligned with capitalist values.
What is the concept of the “calling” (Beruf) and why is it important in Weber’s analysis?
The Protestant concept of the “calling” redefined work as a moral and spiritual obligation, not just a means of survival.
This idea encouraged individuals to approach their occupations with discipline, diligence, and a sense of purpose.
Weber saw this as essential to the rational, systematic pursuit of economic gain characteristic of capitalism.
How did asceticism play a role in the development of capitalism, according to Weber?
Protestant asceticism discouraged spending on luxury and promoted saving and reinvestment.
This led to the accumulation of capital, which could be used for further economic activity.
The self-denial and disciplined lifestyle of Protestant believers thus provided both the motivation and the means for capitalist enterprise.
How did Weber distinguish the “spirit of capitalism” from capitalism as an economic system?
Weber argued that the “spirit of capitalism” was a set of cultural values and attitudes (eg rational calculation, hard work, and the pursuit of profit for its own sake) that preceded and enabled the development of capitalism as an economic system.
He emphasized that capitalism required not just institutions and markets, but also a particular ethos or mentality.
Specific evidence from Geertz’ ethnography that backs up Wertheim’s argument
Geertz identified 3 main social types:
- peasants (rooted in traditional agriculture and village life)
- peddlers (engaged in small-scale trade and adaptive, entrepreneurial strategies)
- princes (representing traditional aristocratic authority and political power)
His fieldwork showed that these groups did not exist in isolation or as static categories -> their roles overlapped and interacted in response to changing economic and political conditions.
Geertz’s detailed observations:
-> the ways peddlers navigated both traditional patron-client ties and new market opportunities
-> how peasants combined subsistence farming with wage labor and trade
These observations demonstrated that “modernity” did not simply replace “tradition.”
Instead, elements of both coexisted and blended in everyday life.
For example, religious rituals, kinship obligations, and local hierarchies continued to shape economic behavior even as market relations expanded.
