BOOK REVIEW 101 proposed three steps for prophetic movements, (i) direct action and bloodshed; (ii) salvation religions of a contemporary type; and (iii) a much later movement, nationalist, ethnic or ethno-centric. Lantenari's work focuses on the purification of the Orokoiva, in terms of their own cognitive system, from the influence of the Taupa (the white man), an influence equated with exploitation and oppression. This is a very significant study and one which should be referred to by all who want to work in a society either being ruled or having a history of colonial oppression. More importantly, it can also be transferred to situations where the hegemony of the state is different from the traditional hegemony of the people. This will include, according to Schwimmer, reading into the cognition of the people through their local myths and texts, folk art and literature. It is subsumed under what he calls 'interpretative ethnography*—a reading into 'polysymic messages', i.e. messages with more than one meaning. The integration of this type of 'interpretative ethnography1 into economic anthropology opens up new dimensions. On the one hand we are into the traditional conflict between classes but the way of looking into the expression of this conflict is different. The encounter is not physical, but ideological, to be read into the cognitive messages sent out by the oppressed group. From Schwimmer we can turn to another essay in cognitive structures, that of Aiden Foster-Carter. Foster-Carter attacks squarely the concept of phenomenology or interactionism in development studies. His attack on the Marxist/dependency theory is that it is inadequate when it comes to the understanding of culture. For analysis, he takes two books prescribed for the course on development for A-level students, one is a Reader and the other an Anthology of African and Caribbean writings in English, edited by Figuroa. The latter consists of local literary work, which seeks to present the experiential reality of everyday life in the Third World countries. The companion volume to the Anthology, also analysed by Foster-Carter is the Reader edited by Johnson and Bernstein. This makes extensive use of the 'voice of the people* in terms of poems and songs to present oppression of the Third World. Foster-Carter raises questions at the philosophical and epistemological level. The fundamental questions are: What is real? And more significantly, who is in a position to judge the reality? The philosophical mode of the question is: How do you claim that you know 'us'? And the political mode is: what right have you to say anything about 'us'? This stand aptly defines the right^of the oppressed to decide what is good for them and not be cowed down by decisions taken by others on their behalf. However, the epistemological question is: Whose experiences are we to consider? Is the entire group we describe as