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Claude Levi-Strauss. Structural Anthropology Zero
Contents
Guide
Pages
Claude Lévi-Strauss Structural Anthropology Zero
Copyright page
A Note on this Edition
Illustrations
Introduction by Vincent Debaene
A prehistory of structural anthropology
New York, 1941–1947
Tabula rasa
The welfare state and international cooperation
“National sovereignty is not a good in itself”
The genocide of Amerindians and the destruction of European Jews
Notes
I French Sociology
II
III
Selected Bibliography
Notes
II In Memory of Malinowski
III The Work of Edward Westermarck
Notes
IV The Name of the Nambikwara
Notes
V Five Book Reviews
VI Techniques for Happiness
Notes
VII War and Trade among the Indians of South America
Notes
VIII The Theory of Power in a Primitive Society
Notes
IX Reciprocity and Hierarchy
Notes
X The Foreign Policy of a Primitive Society
Notes
XI Indian Cosmetics
Notes
XII The Art of the Northwest Coast at the American Museum of Natural History
Notes
XIII The Social Use of Kinship Terms among Brazilian Indians
Notes
XIV On Dual Organization in South America
Notes
XV The Tupi-Kawahib. TRIBAL DIVISIONS and HISTORY
CULTURE. Subsistence
Houses
Dress and ornaments
TRANSPORTATION
Manufactures
Social and political organization
Warfare
Life cycle
Aesthetic and recreational activities
Magic and religion
Bibliography
XVI The Nambikwara. TRIBAL DIVISIONS AND HISTORY
CULTURE. Subsistence
Houses
Clothing and adornment
Transportation
Manufactures
Social and political organization
Life cycle
Aesthetic and recreational activities
Magic and religion
Shamanism and medicine
Folklore, lore and learning
Bibliography
XVII Tribes of the Right Bank of the Guaporé River. INTRODUCTION
TRIBAL DIVISIONS
CULTURE. Subsistence and food preparation
Domesticated animals
Houses
Dress and adornment
Transportation
Manufactures
Social organizations
Life cycle
Cannibalism
Aesthetic and recreational activities
Religion, folklore and mythology
Bibliography
Map
Sources. Chapter I
Chapter II
Chapter III
Chapter IV
Chapter V
Chapter VI
Chapter VII
Chapter VIII
Chapter IX
Chapter X
Chapter XI
Chapter XII
Chapter XIII
Chapter XIV
Chapter XV
Chapter XVI
Chapter XVII
Index
POLITY END USER LICENSE AGREEMENT
Отрывок из книги
Introduction by Vincent Debaene
Translated by Ninon Vinsonneau and Jonathan Magidoff
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The article is thus filled with statements that spoke to the reader of 1949 in ways that are probably not as clear to us today. This is true of the final lines that condemn the naïve optimism of “our current preoccupations, which would have us think about human problems in terms of open societies, of ever more open societies.” This is an allusion to Henri Bergson’s reflections, taken up by Karl Popper in his 1945 work The Open Society and its Enemies, in which Lévi-Strauss detected the excesses of “Christian and democratic thought,” which, by constantly expanding the “limits of the human group,” failed to see the need to think of humanity as an ensemble of groups whose tendencies toward excessive aggression as well as collaboration needed to be regulated (p. 147). We should also take the measure, four years after the world became aware of the extermination camps, of the resonance of the following pronouncement: “There is always a point beyond which a man ceases to take part in the essential attributes of humanity … Yet this denial of human status [in so-called primitive societies] only very rarely takes on an aggressive character. For if humanity is denied to certain groups, they are not comprised of men and, as a consequence, one does not behave in relation to them as one would with other human beings” (p. 145). This is the main argument of the article: the violence of one group toward another is itself a recognition of the possibility of partnership; sheer negation of the other manifests only as lack of interest and “strategies of avoidance.” Aggressiveness between two groups must thus be thought of as “a function of another, antithetical, situation – i.e. cooperation” (p. 147). In other words, those who were our enemies yesterday were not so by nature, as a result of some primal aggression inherent in the constitution of any community; indeed, they may become our partners tomorrow, as part of a regulated regime of international cooperation. Against the search for universal principles (which would make war and cooperation “instincts” characteristic of all groups), the Nambikwara example shows us that war and trade are the manifestations of a single principle of exchange operating on a gradient between aggression and cooperation – confirming Mauss’s thesis that the exchange of gifts precedes market exchanges. “Thus, what we are dealing with here is a continuum, an institutional chain, that runs from war to trade, from trade to marriage, and from marriage to the merger of social groups” (p. 142).
This was already the central proposition in “War and Trade among the Indians of South America”: “conflict and economic exchange in South America represent not only two types of coexisting relations, but also two opposite and indissoluble dimensions of a single social process” (p. 115). The article, published in 1943 in Renaissance, the journal of the École Libre des Hautes Études, also reflects the urge to anticipate the post-war and to lay the foundations for future national and European political life – a concern shared by many French intellectuals exiled in New York.26 What is most striking in retrospect is the optimism of these men, many of them young (Lévi-Strauss was not yet forty), who, in the midst of war but far removed from European horrors, were keen to “work in teams” to reinvent the post-war world. This was reflected in the very name of the journal Renaissance (itself founded in 1942), as well as in the promising titles of the many generalist periodicals that blossomed after 1945 taking “civilization” as their principal subject, such as Chemins du Monde and L’Âge d’Or (a journal launched by the publishing house Calmann-Lévy, which was as ambitious as it was short-lived, and to which Lévi-Strauss initially contributed “Techniques for Happiness”). In addition to offering a prehistory of the first two volumes of Structural Anthropology, “volume zero” should be understood in terms of the sense of tabula rasa that animated its author and the larger project – shared with many others – of civilizational renewal on fresh foundations.
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