n a comparative context, ethnic sovereignty can be seen as an important political factor in other cases of rule by a conquest group, particularly when that group is in the minority and the conquered are in the majority. Normans in England, Mongols in Russia, British in India, Turks in Byzantium, and Afrikaners in South Africa all relied on ethnic differentiation between themselves and their subject populations as a means of control. All endeavored, with varying success and through various means, to maintain those differences and thereby uphold the boundaries between ruler and ruled.

More recently, the application of status-attainment models to racial and ethnic stratification (Duncan and Duncan, 1968; Featherman, 1971; Cuneo and Curtis, 1975; Boyd, et al., 1985) has gained popularity. Using the basic formulation of a career cycle (Blau and Duncan, 1967), status-attainment models treat racial and ethnic stratification as resulting from the differential marketable resources, such as skills and credentials, that individuals bring to the labour market. The findings from status-attainment models largely affirm the importance of structural variables, in particular those pertaining to prior ascribed and achieved statuses, and cast doubt on the relevance of psychological or motivation attributes to status differentiation. Despite the apparent success of these models, a substantial portion of inequality remains unexplained, leading some (Jencks, et al., 1972) to speculate on luck, and others (Light and Wong, 1975) to revert to a conjoint model of both cultural and institutional factors in accounting for inequality. 3

What writers like these and others commenting in a similar vein agree upon is the absence of a readily identifiable foreign national tradition among black Americans. Thus there is no cherished alternative-there is no way to go but into the American mainstream, as it appears. But Frazier and Glazer and Moynihan carry the point too far, in our terms of what culture means. An ethnic culture does not have to be foreign, and all those who are one hundred percent American are not American in the same way. There is a black culture. largely evolved in America as a response to black American conditions, just as "black" has become a term for an ethnic group only in America. As Singer (1962) describes it, there has been an ethnogenesis on American ground. [Page 196] Myrdal, has a clearer view of this fact, but in his dramatic terms he rejects the possibility that maintaining or even strengthening the separate black culture would be to the advantage of black people. Obviously there is at least some kind of a disagreement between such views and those of protagonists of cultural nationalism. Maulana Ron Karenga (1968:164) states that black people must free themselves culturally before they can succeed politically. Stokely Carmichael (1968 a:158) sees the fight for the cultural integrity of black people as one of the struggles of the black power movement. And Julius Lester (1968:84-85) suggests that white Americans have consciously attempted to commit cultural genocide ever since the days of slavery-it was impractical to let black people have a culture of their own. The nationalists clearly feel that black culture at present has too little integrity.

WE PEOPLE OF THE UNITED STATES ARE A MIXED BREED. WE HAVE COME from all parts of the world; all races of men compose our biological aggregate. We have created an official ideology to fit this condition which declares than men of all races and all cultures are equally precious in the eyes of God and are, therefore, equal,-and here we pause for a long afterthought-"At least, they should be equal, in the thoughts and actions of men." In the second thought we see the ever-present basic conflict that permeates our way of life: a deep faith in the principles of equality which we proudly proclaim, and a fundamental, unofficial, unacknowledged, and almost guilty belief that certain Americans are the "real" ones and superior, while all others are second-class citizens and inferior. Our communities' social systems reflect this conflict when attempting to organize the lives of men who hold these opposing beliefs. Commonsense observation of these communities, buttressed by the more exact findings of social science, demonstrates that despite our equalitarian credo two types of separate and subordinate groups have emerged in the United States. All dark-skinned races with Mongoloid or Negroid ancestry are placed by our social system in subordinate groups, and all deviant cultural groups, speaking different languages, professing different faiths, and exhibiting exotic manners and customs are set apart and classed as inferior.

"However, some important points are mistaken or missing. Contrary to Alan Fix, research on Yanomami began not in the 1960s but as early as 1800. Now there are more than 60 books, albeit of widely varying quality, on aspects of Yanomami. Sufficient literature exists to recognize a field of specializationYanomami Studies or Yanomamology. It is possible to identify points of agreement and disagreement among the numerous and diverse writers who have published on Yanomami and draw conclusions" "None of some 60 books previously published on the Yanomami ever drew attention to the violations of professional ethics and abuses of human rights by anthropologists in the ways and to the extent that Tierney does. Not one of those books was subjected to a panel discussion and open forum at any AAA convention, any forum in a journal like CA, investigations in three countries, discussions in international media and cyberspace, etc" "Tierney exposed the ugliest affair in the entire history of anthropology. It cannot be summarily dismissed by a vocal minority as simply a matter of personal animosities, turf war, postmodernist critique of science or scientism, objectivist versus activist, differing interpretations of Yanomami aggression, sensationalist or tabloid journalism, etc. As Susan Lindee recognizes and contrary to Raymond Hames, not all of the fundamental claims made by Tierney have been discussed, let alone refuted."