Graphic Guides

A Graphic Guide

Boris Wiseman, Judy Groves

• Publisher: Icon Books
• Year: 2015
• ISBN:
  9781785780202
• Topic: Social Sciences
• Subtopic: Cultural & Social Anthropology
• Index: Social Sciences

Introducing Lévi-Strauss is a guide to the work of the great French anthropologist Claude Lévi-Strauss (1908–2009). The book brilliantly traces the development and influence of Lévi-Strauss' thought, from his early work on the function of the incest taboo to initiate an exchange of women between groups, to his identification of a timeless "wild" or "primitive" mode of thinking – a pensée sauvage – behind the processes of human culture. Accessibly written by Boris Wiseman and beautifully illustrated by Judy Groves, Introducing Lévi-Strauss also explores the major contribution that Lévi-Strauss made to contemporary aesthetic history – his work on American-Indian mythology provides a key insight into the way in which art itself comes into being.This is an essential introduction to a key thinker.

A MEETING WITH LÉVI-STRAUSS

Claude Lévi-Strauss is one of the most influential thinkers of our time. One of his many achievements has been to place anthropology at the heart of the evolution of contemporary French thought. He set about systematically putting into place, from the ground up, entire new systems for explaining humanity to itself. In effect, he reinvented modern anthropology.

Since I was a child, I have been bothered by, let’s call it the irrational, and have been trying to find an order behind what presents itself to us as a disorder.

During the 1950s and 60s, Lévi-Strauss’s name became associated with a movement known as structuralism which was to influence the entire spectrum of disciplines that makes up the human sciences.

On a snowy afternoon, 19 November 1996, the author of this book interviewed Claude Lévi-Strauss at the Collège de France in Paris.

YOU HAVE REVEALED THE EXISTENCE OF A TIMELESS PENSÉE SAUVAGE, A “WILD” MODE OF THOUGHT, AT WORK AT THE HEART OF HUMAN SOCIETY. I have tried to show that there is not a great difference between the ways of thinking of those cultures we call “primitive” and our own.

When, in our own societies, we notice customs or beliefs that appear strange or that contradict common sense, we explain them as the vestiges or the relics of archaic modes of thought. On the contrary, it seems to me that these modes of thought are still present and alive among us. We often give them free rein of expression, so that they have come to co-exist with other, domesticated, forms of thinking, such as those that come under the heading of science.

Lévi-Strauss has elaborated new theories in nearly all the key domains of anthropology. In doing so, he has also put into place a general theory of culture which emphasizes the importance of hidden structures, analogous to a kind of syntax, operating behind the scenes.

The origins of Lévi-Strauss’s thought lie ultimately in the rainswept forests of the South American continent, home to the Caduveo, the Bororo and the Nambikwara. It was there that his encounter with “primitive” man first took place.

Claude Lévi-Strauss was born in Brussels in 1908. He was brought up in Paris’s 16th arrondissement (where he still lives today) in a street named after the artist Nicolas Poussin (1594–1665), whom he came to admire and write about. His father was a portrait painter and his great-grandfather on his father’s side, Isaac Strauss (born in Strasbourg in 1808), was a violinist, composer and conductor who worked with Berlioz and Offenbach.

The atmosphere in which I grew up was an artistic one… In my childhood, the 16th arrondissement was a more bohemian place than it is now. I recollect a farm at the end of our street.

In 1914, when the Great War broke out and his father was conscripted, Lévi-Strauss went to live with his mother and her sisters in the house of his maternal grandfather, the chief rabbi of Versailles.

He studied law, then sat the agrégation in philosophy, which he taught in a secondary school (a subject still taught in French secondary schools today) until 1935.

I began reading Marx for the first time at the age of 17.

Among those preparing for the agrégation at the same time as Lévi-Strauss were Maurice Merleau-Ponty (1908–61) and Simone de Beauvoir (1908–86). French philosophy at the time was marked by its neo-Kantianism, and many traces of the thought of the great Enlightenment philosopher Immanuel Kant (1724–1804) can be found in Lévi-Strauss’s work.

In 1935, disillusioned with philosophy, Lévi-Strauss accepted an offer to become a lecturer in sociology at the University of São Paulo in Brazil.

At the end of that academic year, I carried out, together with my wife, my first ethnographic expedition in the Matto Grosso region of Brazil.

This was his first encounter with the Bororo and the Caduveo whose unique mode of artistic expression – a complex form of body painting – he later analyzed in great detail.

“I thought I was re-living the adventures of the first explorers of the 16th century. I was once again discovering, but with my own eyes, the New World. Everything seemed fantastic to me: the landscapes, the animals, the plants.” [CL-S]

It was during a later expedition in 1938 that Lévi-Strauss carried out field research among the Nambikwara, a semi-nomadic group with whom he lived for several months.

They were so destitute that a family’s entire possessions could be contained in a single basket carried on a woman’s back. They went about naked and slept on the bare ground.

Lévi-Strauss had discovered the “noble savages” celebrated by Jean-Jacques Rousseau (1712–78) and other 18th century Enlightenment philosophers.

After these two trips, however, Lévi-Strauss was soon to discover that he was more suited for the work of the cabinet anthropologist (ethnology) than for field work (ethnography).

But I was soon to return to America, this time for a different reason-the Second World War and the Nazi threat!

It was in the New York public library in 1943 that Lévi-Strauss, then a Jewish refugee who had fled the German invasion of France, began work on what became his doctoral thesis and first book: The Elementary Structures of Kinship. This work revolutionized the anthropological study of kinship systems and established his reputation among professional anthropologists.

It was also at this time that Lévi-Strauss began to discover primitive art – not in ethnographic museums, but in the windows of New York antique dealers.

Primitive...

Table of contents

• Cover
• Title Page
• Copyright
• Contents
• A Meeting with Lévi-Strauss
• Further Reading
• Acknowledgements
• Index