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achieved something that was far removed from possibilities of European civilization: the ability to self-government. Clastres in society against the state, demonstrates that the European interpretations of Brazilian indigenous societies have defined as private companies of essential goods, always lacking something: societies without writing, without a state, without the market and no history. It seems more correct to say that the true grace was the ethnocentric mindset, domineering and therefore barbarian invaders. Clastres opposes the idea that primitive societies "would, it is claimed, condemned to a subsistence economy due to technological inferiority" The Indians, says anthropologist, had no need nor interest in an economy generating surpluses, because the market economy was not part of his interests and his existence. As a result, the design work carved in the mold of modern Western capitalism also was not part of everyday indigenous, they despised this kind of work, to the horror of the colonizers. Plowing was unpleasant, but hunting and fishing were considered by them, leisure activities. The contempt for Europeans denominated as work and opting for another form of "subsistence" have no relation with the idea of misery wrought by the narratives of travelers. The cosmology of the natives, and particularly its logic "economic", were very different from what the European conquerors imposed and cultivated. For the Indians, live well working the least, it was important and fully as possible. Clastres also notes that, despite his contempt for the kind of work imposed by the Europeans, as well as over-the denial of labor which is the basis of capitalism (see the contents of the book Sociology - Labour, Production and Social Classes) , called his disinterest in technological progress, the natives sometimes produced surplus goods, but these were distributed among the members of the political community and consumed at parties, for which guests were also members of other villages. The Indians, indeed, only little time devoted to what we call work. And yet, not starved. The contemporary chroniclers are unanimous in describing the beautiful appearance of the adults, the good health of children, the abundance and variety of food resources. Therefore, the subsistence economy is therefore compatible with a considerable limitation of the time devoted to productive activities. Was that there was with the South American tribes of farmers, for example, the Tupi-Guarani, whose idleness also angered the French and the Portuguese. Philosophy The advantage of a metal ax on a stone ax is too obvious for us to pause it: we can, at the same time, perform the first maybe ten times more work than the second, or run the same job in a time ten times smaller. And to discover the productive superiority of the axes of the white men, the Indians wished not to produce more at the same time, but produce the same thing ten times in a time shorter. But it was the exact opposite occurred, therefore, the metal axes, stormed the primitive world of the Indians, violence, strength, power, imposed by the civilized wild newcomers. (Clastres, The Society Against the State, p. 137) People Kuikuro. Indian Museum.
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postigao nešto što je daleko od mogućnosti europske civilizacije: sposobnost da se samouprave. Clasters u društvu protiv države, pokazuje da su europske tumačenja brazilskih autohtonih društvima definira kao privatne tvrtke esencijalnih robe, uvijek nešto nedostaje: društvima bez pisanja, bez države, bez tržištu i bez povijesti. Čini se ispravno reći da je istinska milost bio etnocentrična razmišljanje, zapovjednički i stoga barbarskih osvajača. Clasters protivi ideji da je primitivna društva "bi, kako se tvrdi, osuđen na izdržavanje gospodarstva zbog tehnološke inferiornosti" (Clasters, 1978, str. 134) Indijanci, antropolog kaže, nije imao potrebu ni interes u nekom gospodarstvu stvara viškove, jer je tržišna ekonomija nije bio dio njegovih interesa i njegovo postojanje. Kao rezultat toga, dizajn rad urezana u kalup suvremenog zapadnog kapitalizma i nije bio dio svakodnevnog autohtonih, oni preziru ovu vrstu posla, na užas kolonizatora. Oranje je neugodna, ali lov i ribolov smatrani su po njima, aktivnosti u slobodno vrijeme. Prezir prema Europljanima denominiranih se radom, te se opredjeljuju za neki drugi oblik "uzdržavanje" nemaju veze s idejom o bijedi izveo ispričanim putnika. Kozmologija domorocima, a osobito njegove logike "ekonomski", bili su vrlo različiti od onoga što su europski osvajači izreći i uzgaja. Za Indijance, dobro žive raditi barem, bilo je važno i potpuno moguće. Clasters također primjećuje da je, unatoč svoj prezir prema vrsti posla nametnuta od strane Europljana, kao i nad-Negiranje rada koji je temelj kapitalizma (vidjeti sadržaj knjige sociologiju - Praznik rada, proizvodnje i društvene slojeve) , pozvao je njegova nezainteresiranost za tehnološkim napretkom, domoroci ponekad višak proizvedene robe, ali oni su distribuirani među članovima političke zajednice i konzumira na zabavama, u kojem su gosti bili su i pripadnici drugih sela. Indijanci, dapače, samo malo vremena posvećuje onome što zovemo rad. Pa ipak, ne gladuje. Suvremeni kroničari su jednoglasni u opisivanju lijep izgled od odraslih, dobro zdravlje djece, obilje i raznolikost izvora hrane. Stoga, ekonomija osnovnih Stoga je kompatibilan sa znatnim ograničenja vremena posvećenog proizvodnih djelatnosti. Je li to bilo s južnoameričkih plemena poljoprivrednika, primjerice, Tupi-Guarani, čija je lijenost i naljutilo francuski i portugalski. Filozofija Prednost metalnom sjekirom kamene sjekire je previše očito za nas da ga zaustavite: možemo, u isto vrijeme, izvesti prvu možda deset puta više posla nego Drugi, ili pokrenuti isti posao u isto vrijeme deset puta manji. I otkriti produktivnu superiornost osi bijelih muškaraca, Indijanci ne želi proizvoditi više u isto vrijeme, ali proizvesti istu stvar deset puta u kraćem vremenu. Ali, to je točno nasuprot dogodilo, dakle, metalne sjekire, upali su primitivni svijet Indijanaca, nasilje, snaga, moć, nametnuo civiliziranim divljim došljacima. (Clasters, Društvo protiv države, str. 137) Ljudi Kuikuro. Indijski muzej.