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Modern World
The increase in output and concomitant restriction of consumption is
carried out
primarily within the nuclear family. The family thus acquires special
importance
in this kind of community, especially in a modern setting (Mishkin
1946: 44951;
Redfield and Tax 1952: 33). This is primarily because on the typical
family
farm the farmer himself cannot tell you what part of his income
comes to him
in his capacity as a worker, what in his capacity as a capitalist who
has
166
provided tools and implements, or finally what in his capacity as
owner of land.
In fact, he is not able to tell you how much of his total income stems
from his
own labors and how much comes from the varied, but important,
efforts of his
wife and children (Samuelson 1948: 76). The family does not carry
on cost
accounting. It does not know how much its labor is worth. Labor is
not a
commodity for it; it does not sell labor within the family. No money
changes
hands within the family. It acts as a unit of consumption and it can
cut its
consumption as a unit. The family is thus the ideal unit for the
restriction of
consumption and the increase of unpaid performance of work.
The economy of the corporate community is congruent with, if not
structurally
linked to, a marketing system of a peculiar sort. Lack of money
resources
requires that sales and purchases in the market be small. The
highland village
markets fit groups with low incomes who can buy only a little at a
time (for
Mexico, Foster 1948: 154; for the Quechua, Mishkin 1946: 436).
Such markets
bring together a much larger supply of articles than merchants of
any one
community could afford to keep continually in their stores. Most
goods in such
capital, land, and labor, it has frequently brought about the decline
and
atrophy of semi-independent groups of owners of small property,
such as small
farmers, or storekeepers, or sellers of services to farmers and
storekeepers.
Through the use of bound labor under conditions of labor scarcity or
the
employment of cheap labor under conditions of labor surplus,
moreover, it has
tended to inhibit the rise of small property owners from the ranks of
its own
labor force. It thus tended to push rival social groups toward the
periphery of
its sphere of influence, to eke out a marginal existence in an Indian
pueblo, in
a caboclo village, or on Tobacco Road. The plantation, therefore, not
only
produces its own class structure but has an inhibiting effect on the
formation
of any alternative class structures within its area of control.
This class structure finds expression not only in social terms but also
in
spatial relationships. Invariably the plantation creates new
communities. In the
highland areas of the New World it drew Indians from their
communities into life
near the hacienda and made them acasillados. In the lowlands of
the New World,
it ringed the big house with the huts of African slaves. When
population grew to
a point where labor became plentiful, cheap, and readily available,
new
settlements of laborers grew up in the vicinity of the fields,
inhabited by
workers eager to find employment in cultivation and harvest.
Everywhere these new communities follow a basic plan, which
translates into
spatial terms the chain of command of owners, managers,
overseers, permanent
laborers, and seasonal workers. At the core of each enterprise we
invariably
find the technical nucleus of the plantation, the processing
machines; its
administrative nucleus, the house of the owner or manager; and its
nucleus of
distribution, the storehouses, pay booth, and company store.
Distributed about
apart from the person who carries and sustains it, is, of course, as
Karl
Polanyi (1957) has shown, a culturally developed and culturally
relative
fiction. Workers who provide a given amount of muscular energy are
remunerated
in wages. Otherwise, their life risks or life chances are of no moment
to the
planners and managers of production and distribution. The human
reality of the
system is, of course, very different from the fiction that guides its
operation.
The human carrier of muscular energy required by the plantation
has a family to
feed and other social relations to keep up in the midst of a setting
where labor
is plentiful and the wages paid for it are correspondingly low. The
plantation
at this point divorces itself from any responsibility to its labor supply.
It
does not extend credit to individual workers, nor differentiate among
workers
according to their different needs or the urgency of their respective
needs. It
assumes no risks for the physical or psychological survival of the
people who
power its operation. At the same time, the new-style plantation is
not an
apparatus for the servicing of the status needs of its owners or
managers. It
thus bars the worker effectively from entering into personalized
relationships
with the administrative personnel.
Within such a regime of labor use, in which laborers are paid equally
for equal
work, the life chances of laborers are roughly equal, as are the risks
of life
that they share. Because there is no way for workers to assuage
their needs by
establishing personalized and differentiated ties with the owners,
they can find
security only or primarily in those of their own status: they can
reduce their
risks largely through adequate social relationships with their fellow
workers.
We should, therefore, expect to find on the new-style plantation the
growth of a
homogeneous subculture, in which individuals learn to respond
similarly to like