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Don Tuzin left a magnificent corpus of work on the Ilahita Arapesh, one that presents a compelling analysis of two remarkable transitions in the history of a people. His work is also striking because of the sheer range of issues on which he focused his fine analytical eye; his work might focus on the emotions, dispositions and moral conflicts of particular persons or categories thereof (specific elders, initiands, or Christians, men, women) as readily as on the structural or historically contingent circumstances within which agents must act, and which tend to produce grand historical transformations. There are also significant essays that complement both these analytical poles with a consideration of apparently general human susceptibilities to certain sorts of sensory experience and their relevance to religious life.1 Finally, Tuzin was given to posing questions about the relevance of this sort of ethnographic analysis, of this sort of society, to broader comparative and theoretical matters in the social sciences. He usually did so in the course of an analysis of some aspect of Ilahita’s social life, but sometimes he considered such questions specifically and explicitly; when he did so, he was liable to proclaim his allegiance to ‘methodological individualism’. Such statements of position have struck even some of his closest admirers as dated or doctrinaire relative to the discipline’s orthodox orientation and given the actual breadth of his analytical vision.

Comparison, Individualism and ‘Interactionalism’ in the Work of Donald F. Tuzin