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A Hero of our Time

Structural Anthropology

by Claude Lévi-Strauss, Translated from the French by Claire Jacobson, by Brook Grundfest Schoepf
Basic Books, 432 pp., $10.00

The paradox is irresoluble: the less one culture communicates with another, the less likely they are to be corrupted, one by the other; but, on the other hand, the less likely it is, in such conditions, that the respective emissaries of these cultures will be able to seize the richness and significance of their diversity. The alternative is inescapable: either I am a traveller in ancient times, and faced with a prodigious spectacle which would be almost entirely unintelligible to me and might, indeed, provoke me to mockery or disgust; or I am a traveller of my own day, hastening in search of a vanished reality. In either case I am the loser…for today, as I go groaning among the shadows, I miss, inevitably, the spectacle that is now taking shape.

—from Tristes Tropiques

Claude Lévi-Strauss—the man who has created anthropology as a total occupation, involving a spiritual commitment like that of the creative artist or the adventurer or the psychoanalyst—is no man of letters. Most of his writings are scholarly, and he has always been associated with the academic world. Since 1960 he has held a very grand academic post, the newly created chair of social anthropology at the Collège de France, and heads a large and richly endowed research institute. But his academic eminence and ability to dispense patronage are scarcely adequate measures of the formidable position he occupies in French intellectual life today. In France, where there is more awareness of the adventure, the risk involved in intelligence, a man can be both a specialist and the subject of general and intelligent interest and controversy. Hardly a month passes in France without a major article in some serious literary journal, or an important public lecture, extolling or damning the ideas and influence of Lévi-Strauss. Apart from the tireless Sartre and the virtually silent Malraux, he must be the most interesting intellectual figure in France today.

So far, Lévi-Strauss is hardly known in this country. A collection of seventeen previously scattered essays on the methods and concepts of anthropology, brought out in 1958 and entitled Structural Anthropology, has just been published here. Still to appear are another collection of essays, more philosophical in character, entitled La Pensée Sauvage; a book published by UNESCO in 1952 called Race et histoire: and the brilliant works on the kinship systems of primitives. Les Structures élémentaires de la parenté (1949); and on totemism, Le Totemism aujourd’hui (1962). Some of these writings suppose more familiarity with anthropological literature and with the concepts of linguistics, sociology, and psychology than the ordinary cultivated reader has. But it would be a great pity if Lévi-Strauss’s work, when finally translated, were to find no more than a specialist audience in this country. For Lévi-Strauss has assembled, from the vantage point of anthropology, one of the few interesting and possible intellectual positions—in the most general sense of the phrase. And one of his books is a masterpiece. I mean the incomparable Tristes Tropiques, a book which when published in France in 1955 became a best seller, but when translated into English and brought out here in 1961 was shamefully ignored.1 Tristes Tropiques is one of the great books of our century. It is rigorous, subtle, and bold in thought. It is beautifully written. And, like all great books, it bears an absolutely personal stamp; it speaks with a human voice.

Ostensibly Tristes Tropiques is the record, or memoir rather, written over fifteen years after the event, of the author’s experiences in the “field.” Anthropologists are fond of likening field research to the puberty ordeal which confers status upon members of certain primitive societies. Lévi-Strauss’s ordeal was in Brazil, before the second World War. Born in 1908 and of the intellectual generation and circle which included Sartre, de Beauvoir, Merleau-Ponty, and Paul Nizan, he studied philosophy in the late Twenties, and, like them, taught for a while in a provincial lycée. Dissatisfied with philosophy he soon gave up his teaching post, returned to Paris to study law, then began the study of anthropology, and in 1935 went to Sâo Paolo, Brazil, as Professor of Anthropology. From 1935 to 1939, during the long university vacations from November to March and then for longer periods of a year or more. Lévi-Strauss lived among Indian tribes in the interior of Brazil. Tristes Tropiques offers a record of his encounters with these tribes—the nomadic, missionary - murdering Nambikwara, the Tupi-Kawahib whom no white man had ever seen before, the materially splendid Bororo, the ceremonious Caduveo who produce huge amounts of abstract painting and sculpture. But the greatness of Tristes Tropiques lies not simply in this sensitive reportage, but in the way Lévi-Strauss uses his experience—to reflect on the nature of landscape, on the meaning of physical hardship, on the city in the Old World and the New, on the idea of travel, on sunsets, on modernity, on the connection between literacy and power. The key to the book is Chapter Six, “How I Became an Anthropologist,” where Lévi-Strauss finds in the history of his own choice a case study of the unique spiritual hazards to which the anthropologist subjects himself. Tristes Tropiques is an intensely personal book. Like Montaigne’s Essays and Freud’s Interpretation of Dreams, it is an intellectual autobiography, an exemplary personal history in which a whole view of the human situation, an entire sensibility is elaborated.

The profoundly intelligent sympathy which informs Tristes Tropiques makes all other memoirs about life among preliterate peoples seem ill-at-ease, defensive, provincial. Yet sympathy is modulated throughout by a hard-won impassivity. In her autobiography Simone de Beauvoir recalls Lévi-Strauss as a young philosophy student-teacher expounding “in his detached voice, and with a deadpan expression…the folly of the passions.” Not for nothing is Tristes Tropiques prefaced by a motto from Lucretius’s De Rerum Natura. Lévi-Strauss’s aim is very much like that of Lucretius, the Graecophile Roman who urged the study of the natural sciences as a mode of ethical psychotherapy. The aim of Lucretius was not independent scientific knowledge, but the reduction of emotional anxiety. Lucretius saw man as hurled between the pleasure of sex and the pain of emotional loss, tormented by superstitions inspired by religion, haunted by the fear of bodily decay and death. He recommended scientific knowledge, which teaches intelligent detachment, equanimity, psychological gracefulness, a way of learning to let go.

Lévi-Strauss sees man with a Lucretian pessimism, and a Lucretian feeling for knowledge as both consolation and necessary disenchantment. But for him the demon is history—not the body or the appetites. The past, with its mysteriously harmonious structures, is broken and crumbling before our eyes. Hence, the tropics are tristes. There were nearly twenty thousand of the naked, indigent, nomadic, handsome Nambikwaras in 1915, when they were first visited by white missionaries; when Lévi-Strauss arrived in 1938 there were no more than two thousand of them; today they are miserable, ugly, syphilitic, and almost extinct. Hopefully, anthropology brings a reduction of historical anxiety. It is interesting that many of Lévi-Strauss’s students are reported to be former Marxists, come as it were to lay their piety at the altar of the past since it cannot be offered to the future. Anthropology is necrology. “Let’s go and study the primitives,” say Lévi-Strauss and his pupils, “before they disappear.”

It is strange to think of these ex-Marxists—philosophical optimists if ever such have existed—submitting to the melancholy spectacle of the crumbling pre-historic past. They have moved not only from optimism to pessimism, but from certainty to systematic doubt. For, according to Lévi-Strauss, research in the field, “where every ethnological career begins, is the mother and nursemaid of doubt, the philosophical attitude par excellence.” In Lévi-Strauss’s program for the practicing anthropologist in Structural Anthropology, the Cartesian method of doubt is installed as a permanent agnosticism. “This ‘anthropological doubt’ consists not merely in knowing that one knows nothing but in resolutely exposing what one knows, even one’s own ignorance, to the insults and denials inflicted on one’s dearest ideas and habits by those ideas and habits which may contradict them to the highest degree.”

To be an anthropologist is thus to adopt a very ingenious stance via-à-vis one’s own doubts, one’s own intellectual uncertainties. Lévi-Strauss makes it clear that for him this is an eminently philosophical stance. At the same time, anthropology reconciles a number of divergent personal claims. It is one of the rare intellectual vocations which do not demand a sacrifice of one’s manhood. Courage, love of adventure, and physical hardiness—as well as brains—are used by it. It also offers a solution to that distressing by-product of intelligence, alienation. Anthropology conquers the estranging function of the intellect by institutionalizing it. For the anthropologist, the world is professionally divided into “home” and “out there,” the domestic and the exotic, the urban academic world and the tropics. The anthropologist is not simply a neutral observer. He is a man in control of, and even consciously exploiting, his own intellectual alienation. A technique de dépaysement, Lévi-Strauss calls his profession in Structural Anthropology. He takes for granted the philistine formulas of modern scientific “value neutrality.” What he does is to offer an exquisite, aristocratic version of this neutrality. The anthropologist in the field becomes the very model of the twentieth-century consciousness: a “critic at home” but a “conformist elsewhere.” Lévi-Strauss acknowledges that this paradoxical spiritual state makes it impossible for the anthropologist to be a citizen. The anthropologist, so far as his own country is concerned, is sterilized politically. He cannot seek power, he can only be a critical dissenting voice. Lévi-Strauss himself, although in the most generic and very French way a man of the Left (he signed the famous Manifesto of the 121 which recommended civil disobedience in France in protest against the Algerian war), is by French standards an apolitical man. Anthropology, in Lévi-Strauss’s conception, is a technique of political disengagement.

Anthropology has always struggled with an intense, fascinated repulsion towards its subject. The horror of the primitive (naively expressed by Frazer and Lévy-Bruhl) is never far from the anthropologist’s consciousness. Lévi-Strauss marks the furthest reach of the conquering of the aversion. The anthropologist in the manner of Lévi-Strauss is a new breed altogether. He is not, like recent generations of American anthropologists, simply a modest data-collecting “observer.” Nor does he have any axe—Christian, rationalist, Freudian, or otherwise—to grind. By means of experience in the field, the anthropologist undergoes a “psychological revolution”. Like Psychoanalysis, anthropology cannot be taught “purely theoretically,” Lévi-Strauss insists in several essays on the profession and teaching of his subject in Structural Anthropology. A spell in the field is the exact equivalent of the training analysis undergone by psychoanalysis. Not written tests, but the judgment of “experienced members of the profession” who have undergone the same psychological ordeal, can determine “if and when” a candidate anthropologist “has, as a result of field work, accomplished that inner revolution that will really make him into a new man.”

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    It is shortly to be reissued by Atheneum in paperback.

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