BOOK REVIEW 71 payment and mining economy have structured the meaning of money in Bolivia. The ethnic economy is not a natural economy. Interestingly, many exchanges with outsiders, whether of labour or products specifically avoid the use of money, while exchanges between ayllu members not uncommonly do involve money. Money as such is neutral; the flow of cash in the ayllu economy is limited for practical rather than for cultural or ideological reasons. There are in fact two types of money; chullpa or ancient money associated with the fertility of metal beneath the earth's surface, the less ancient Inka money engraved with the insignia of the state constitutes the mysterious and sacred source of actual currency. The volume has raised a number of new propositions; firstly, that each culture assigns a specific meaning to money and hence different attitudes towards moral evaluation of money across different cultures; secondly, contrary to the western notions that introduction of money leads to radical changes in social and cultural beliefs, it can as well be argued that existing cultural notions and belief system lead to specific way of representing money; thirdly, within the same cultural parameters, the moral evaluation of money may be different for different types of exchanges and different transactional orders, and since these distinctive evaluations of transactional orders are related to the cultural-milieau as a whole, it is misleading to attribute them to money as such. But the argument of cultural logic should not be overstretched because it will blind us to the fact that the role of money and human attitudes to it are ultimately governed by socio-economic development of a civilisation. Even the so-called cultural matrix is a product of the overall leyel of historical development. BRAHMA NAND Dept. of History, A.R.S.D. College Delhi University New Delhi