sustain its given structure. Subsequently, this kind of structural-functionalism was especially influential, particularly among a number of social anthropologists. Through their ethnographic research, the Durkheimian theoretical perspective on the social world was simultaneously reflected and validated. For example, Durkheimâs influence is especially evident in A. R. Radcliffe-Brownâs ethnographic fieldwork on Australian Aboriginal tribal communities. In establishing his theoretical framework, RadcliffeBrownâs commitment to structural-functionalism is expressed: [...] following Durkheim and others, I [Radcliffe-Brown] would define the social function of a socially standardized mode of activity, or mode of thought, as its relation to the social structure to the existence and continuity of which it makes some contribution. Analogously, in a living organism, the physiological function of the beating of the heart, or the secretion of gastric juices, is its relation to the organic structure to the existence or continuity of which it makes its contribution. [emphasis mine] (Radcliffe-Brown 1940:10) As such, Radcliffe-Brown believes in social mechanisms which allow for the continued reproduction of any given social-structural system. More importantly, in analyzing the kinship structure of the tribal communities, Radcliffe-Brown argues that we have an example of a society in which the very widest possible recognition is given to genealogical relationships [...] these relationships are made, in Australia, the basis of an extensive and highly organized system of reciprocal obligations [...] In native Australian society it regulates more or less definitely the behavior of an individual to every person with whom he has any social dealings whatever. [emphasis mine] (Radcliffe-Brown 1930:43) Again, in his overall conclusion, Radcliffe-Brown (1930:63) explains how [in his] general survey of the forms of social structure in Australia [...] one of the tasks of culture is to organize the relations of human beings to one another. This is done by means of the social structure and the moral, ritual and economic customs by and in which that structure functions. But another task of culture is to organize the relation of man to his environment. In Australia this involves a system of customs and beliefs by which the human society and the natural objects and phenomena that affect it are brought into a larger structure [...] The function of much of the myth and ritual is to maintain or create this structure. [emphasis mine] Therefore, it is clear that Radcliffe-Brownâs research confirms Durkheimâs theoretical view of powerful influences on individuals by means of an external social structure. In his fieldwork, he suggests the efficacy of customs and obligations due to individualsâ positions in a larger kinship system, to bring about certain regulations on these personsâ behaviors. And most certainly, he emphasizes the stability and continued perpetuation of that particular structure, in the same way that Durkheim does. Interestingly, he extends the efficacy of âstructureâ to more than just individuals -Radcliffe-Brown also considers natural objects and phenomenon to be subject to operative
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