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As research into the actual social and working lives of ordinary people proceeds, the similarities between basic organizational characteristics of socialist Eurasia and modern conditions in the so-called First and Third Worlds may come to seem much more compelling than the differences. It follows that the chances of anything radically different emerging in post-socialist Eurasia must be considered rather slim. Poles will march on 3 May (a national holiday commemorating the bourgeois constitution of 1791) instead of 22 SOCIALISM May Day, and the slogans in shop windows will be different; or they may not march at all, and political slogans may disappear from shops altogether.

25 The complication today is that, unlike the African cases considered by those authors, the ‘worn coinage’ of Western political philosophy and its concern for morality in the abstract is widely disseminated among many of the people anthropologists wish to study. Thus the concepts of state and society may be prominent in the arguments and self-understandings of some East Europeans, but such data do not necessarily take us very far in the search for explanations of how actual socialist political systems have operated.

D. (1984) Peasants in Socialist Transition: Life in a Collectivized Hungarian Village, Berkeley: University of California Press. P. (1979–80) ‘The changing face of power: revolution and accommodation in the development of the Soviet ceremonial system’, Man, 14–15:585–606 and 170–87. Bloch, M. (1983) Marxism and Anthropology: The History of a Relationship, Oxford: Clarendon Press. Bottomore, T. ) (1983) A Dictionary of Marxist Thought, Oxford: Blackwell. 28 SOCIALISM Brown, A. and Gray, J. (eds) (1979) Political Culture and Political Change in Communist States, London: Macmillan.

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