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A band society, sometimes called a camp, or in older usage, a horde, is the simplest form of human society. A band generally consists of a small kin group, no larger than an extended family or clan. The general consensus of modern anthropology sees the average number of members of a social band at the simplest level of foraging societies with generally a maximum size of 30 to 50 people. [1]
'Band' was one of a set of three terms employed by early modern ethnography to analyse aspects of hunter-gatherer foraging societies. The three were respectively 'horde,' 'band', and 'tribe'. [2] The term 'horde', formed on the basis of a Turkish/Tatar word úrdú (meaning 'camp'), [3] [4] was inducted from its use in the works of J. F. McLennan by Alfred William Howitt and Lorimer Fison in the mid-1880s to describe a geographically or locally defined division within a larger tribal aggregation, the latter being defined in terms of social divisions categorized in terms of descent. Their idea was then developed by A. R. Radcliffe-Brown, as a model for all Australian indigenous societies, the horde being defined as a group of parental families whose married males all belonged to the one patrilineal clan. [5] 'Horde' from the outset bore stereotypical connotations of Australian Aboriginal societies as primitive, closed, rigid and simple, and came to be discarded not only for its implication of 'swarming savages' but also because it suggested a fixed tribal-territorial entity which compromised the actual field data, the field data allowing for a far more fluid concept of the group. [6]
In 1936, Julian Steward reformulated Radcliffe Brown's highly restrictive definition, by proposing the idea of a band society at the hunter-gatherer level which could be patrilineal, matrilineal or a composite of both. [7] Over time, 'band' has tended to replace the earlier word 'horde' as more extensive comparative work on hunter-gatherer societies shows they are not classifiable as simply closed patrilineal groups, and better approached in terms of a notion of a flexible, non-exclusive social band, having bilateral relations for marriage and other purposes with similar groups in a circumscribed territory. [8]
In 1962, Les Hiatt invalidated Radcliffe-Brown's theory of the horde, demonstrating that the empirical evidence from Aboriginal societies contradicted Radcliffe-Brown's generalisations. [9]
The word "band" is also used in North America, for example among the indigenous peoples of the Great Basin. With African hunter-gatherers, for instance among the Hadza, the term "camp" tends to be used. [10]
Bands have a loose organization. They can split up (in spring/summer) or group (in winter camps), as the Inuit, depending on the season, or member families can disperse to join other bands. [11] Their power structure is generally egalitarian. [12] The best hunters would have their abilities recognized, but such recognition did not lead to the assumption of authority, as pretensions to control others would be met by disobedience. [12] Judgments determined by collective discussion among the elders were formulated in terms of custom, as opposed to the law-governed and coercive agency of a specialized body, as occurred with the rise of the more complex societies that arose upon the establishment of agriculture.[ citation needed ]
A. R. Radcliffe-Brown defined the horde as a fundamental unit of Australian social organizations according to the following five criteria:
In his 1975 study, The Notion of the Tribe, Morton Fried defined bands as small, mobile, and fluid social formations with weak leadership that do not generate surpluses, pay taxes or support a standing army. [14]
Bands are distinguished from tribes in that tribes are generally larger, consisting of many families. Tribes have more social institutions, such as a chief, big man, or elders. Tribes are also more permanent than bands; a band can cease to exist if only a small group splits off or dies. Many tribes are subdivided into bands.[ citation needed ] On occasion hordes or bands with common backgrounds and interests could unite as a tribal aggregate in order to wage war, as with the San, [15] or they might convene for collective religious ceremonies, such as initiation rites or to feast together seasonally on an abundant resource as was common in Australian aboriginal societies.[ citation needed ] Among the Native Americans of the United States and the First Nations of Canada, some tribes are made up of official bands that live in specific locations, such as the various bands of the Ojibwa tribe.[ citation needed ]
Band societies historically were found throughout the world, in a variety of climates, but generally, as civilisations arose, were restricted to sparsely populated areas, tropical rainforests, tundras and deserts. [16] With the spread of the modern nation-state around the globe there are few true band societies left. Some historical examples include the Shoshone of the Great Basin in the United States, the San people of Southern Africa, the Mbuti of the Ituri Rainforest in Central Africa, and many groups of indigenous Australians, such as the Pitjantjatjara from Central Australia and the Palawa from Tasmania.
The term tribe is used in many different contexts to refer to a category of human social group. The predominant worldwide usage of the term in English is in the discipline of anthropology. Its definition is contested, in part due to conflicting theoretical understandings of social and kinship structures, and also reflecting the problematic application of this concept to extremely diverse human societies. The concept is often contrasted by anthropologists with other social and kinship groups, being hierarchically larger than a lineage or clan, but smaller than a chiefdom, ethnicity, nation or state. These terms are equally disputed. In some cases tribes have legal recognition and some degree of political autonomy from national or federal government, but this legalistic usage of the term may conflict with anthropological definitions.
A traditional hunter-gatherer or forager is a human living an ancestrally derived lifestyle in which most or all food is obtained by foraging, that is, by gathering food from local naturally occurring sources, especially edible wild plants but also insects, fungi, honey, bird eggs, or anything safe to eat, and/or by hunting game. This is a common practice among most omnivores. Hunter-gatherer societies stand in contrast to the more sedentary agricultural societies, which rely mainly on cultivating crops and raising domesticated animals for food production, although the boundaries between the two ways of living are not completely distinct.
In anthropology, kinship is the web of social relationships that form an important part of the lives of all humans in all societies, although its exact meanings even within this discipline are often debated. Anthropologist Robin Fox says that the study of kinship is the study of what humans do with these basic facts of life – mating, gestation, parenthood, socialization, siblingship etc. Human society is unique, he argues, in that we are "working with the same raw material as exists in the animal world, but [we] can conceptualize and categorize it to serve social ends." These social ends include the socialization of children and the formation of basic economic, political and religious groups.
Alfred Reginald Radcliffe-Brown, FBA was an English social anthropologist who helped further develop the theory of structural functionalism.
Robert Hamilton Mathews (1841–1918) was an Australian surveyor and self-taught anthropologist who studied the Aboriginal cultures of Australia, especially those of Victoria, New South Wales and southern Queensland. He was a member of the Royal Society of New South Wales and a corresponding member of the Anthropological Institute of London.
The Hadza, or Hadzabe, are a protected hunter-gatherer Tanzanian indigenous ethnic group from Baray ward in southwest Karatu District of the Arusha Region. They live around the Lake Eyasi basin in the central Rift Valley and in the neighboring Serengeti Plateau. As of 2015, there are between 1,200 and 1,300 Hadza people living in Tanzania. However, only around 400 Hadza still survive exclusively based on the traditional means of foraging. Additionally, the increasing impact of tourism and encroaching pastoralists pose serious threats to the continuation of their traditional way of life.
Lester Richard Hiatt, known as Les Hiatt, was a scholar of Australian Aboriginal societies who promoted Australian Aboriginal studies within both the academic world and within the wider public for almost 50 years. He is now regarded as one of Australia's foremost anthropologists.
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