Tristes Tropiques by Claude Levi-Strauss

January 8, 2012

Tristes Tropiques by Claude Levi-Strauss

Claude Levi-Strauss is known as one of the most important figures in Structural Anthropology. He, along with Bronislaw Malinowski and other pioneers in the Anthropology field, made a career of studying other cultures by attempting to blend in so they could gain a better understanding of the people being studied. Books such as the ones written by these two authors have set the standards in Ethnography and other fields of Anthropology. It is vital to understand Levi-Strauss, his schools of thought, and the contributions he made to the field.

Often referred to as the father of modern anthropology, Levi-Strauss began his studies in France in the areas of Philosophy and Law (Balke, 2002). After finishing his studies in Philosophy and teaching school for a few years, he and his wife were invited to participate in a French cultural mission to Brazil, where he undertook his only ethnographic work studying various native tribes in the area (Balke, 2002). What is unique about Levi-Strauss is that unlike those who were considered his contemporaries in the field, he could not easily hold conversations with the natives or could comfortably stay with the natives for more than a few weeks at a time.

The major school of thought that was developed by Levi-Strauss is structural anthropology, which is loosely defined as a person's mind viewing the world in binary opposites (Balke, 2002). He also believed that people do not actually act out of free will, but rather the human mind had an inner structure that was programmed to react to a variety of situations in a specific manner (Levi-Strauss, 1973). These views were expanded upon by Levi-Strauss throughout his professional career. This caused friction between him and several anthropologists, which still continues to this day.

Levi-Strauss also had some interesting approaches to developing his theories. Often he would apply the structure of theories used in the field of linguistics, which played very well into his idea that individuals do not act through free will (terrain. org, 2006). His application of structural anthropology also came in handy when trying to map out kinship between tribes of the natives he studied, which in turn can be applied when mapping kinship for any family unit (Balke, 2002). To Levi-Strauss, this mode of structural thinking allowed him and those who followed his work to simplify vast amounts of data and report them in terms even the common person reading his report could comprehend (terrain. org, 2006).

The association of pairs was also prominent in the work of Levi-Strauss. This began to show itself when he performed kinship studies in the ethnographic work he did in South America (Balke, 2002). It seemed to him that this unconscious pairing of people and events also spawned a sort of polar opposite in the human mind. For example, Western Cultures celebrate a deeply religious and somber holiday such as Christmas, which is then followed a mere days later by a taboo-breaking holiday such as New Years where people celebrate and resolve to begin the new year attempting to better their own lives (terrain. org, 2006). Additionally, these pairings became better known as what was described by Levi-Strauss (1973) as binary contrast.

This binary contrast, which will be discussed later, was adopted and expounded upon by several anthropologists and other famed social scientists such as Emile Durkheim and Marcel Mauss (Balke, 2002). Basically, what these scientists studied was how this structural, binary contrast mode of thinking could be found in all cultures. If one were to look hard enough at different acts, ideas and beliefs held by a specific group, one could find these patterns of binary contrast, even at a subconscious level (Balke, 2002). These ideas, though initially borrowed from the study of linguistics, have found their way into the social sciences and have made the discipline of Anthropology more interesting (Balke, 2002).

Tristes Tropiques is Levi-Strauss' chronicle of his travels to South America and the work he did with the native tribes in the area (terrain. org, 2006). The book is written with a combination of prose, heavy descriptions and some rather satirical comments about the author's own reluctance to travel and conduct ethnographic research. In short, this book is a personal nine-part account of the anthropologist's role in studying humans in their natural habitat (terrain. org, 2006). It also glosses over general topics such as religion, politics, and education in different parts of the world. Again, while this tale is mainly centered on the work Levi-Strauss conducted in Brazil, it also discusses these important topics in various regions of the world.

As previously stated there are nine parts to this book. The first two parts of the book give the reader an insight into which Levi-Strauss is as a person and as an Anthropologist (terrain. org, 2006). It allows the reader to learn first of all, that he is not overly fond of traveling or working with natives, and second, what path led him to Anthropology. These two sections are wonderfully written and use some of the most descriptive language written to date in that time period. It is an excellent way for Levi-Strauss to set the stage for this tale.

Parts three and four of the book then takes the reader into the mind of Levi-Strauss and allows them to gain intimate knowledge of the basic philosophies of the author, first concentrating on urban development and social classes (terrain. org, 2006). Part three tends to focus more on physical development, specifically architecture and urban planning which actually ties in with the field of Anthropology (Levi-Strauss, 1973). It is written with great detail and is interesting for those who are involved with the architecture and urban planning fields.

Part Four gives a detailed, unabridged account of social classes across the world. While it does discuss this topic and how it is applied in Brazil, there is a great amount devoted by Levi-Strauss to the caste system of India (terrain. org, 2006). He is certainly not shy about telling the readers how he feels about India's caste system, basically degrading the Indian culture for allowing this system to exist for centuries. Levi-Strauss called the caste system a complete failure and makes detailed suggestions as to why it should be abolished (Levi-Strauss, 1973). This section gives the reader an insight into the author's mind and what type of beliefs he carries about social equality, which is an integral part of Anthropological study.

Parts five through eight are each devoted to a specific tribe Levi-Strauss spent time with and studied in great detail. Each of these tribes, the Caduveo Bororo, Nambikwara, and Tufi-Kawahib, are each described in rich detail as to what each is like (Levi-Strauss, 1973). Levi-Strauss gives rich detail as to their language, culture, marriage practices, religion and village design (terrain. org, 2006). He also talks about their social classes, clothing, and other important details that are required for an accurate, non-biased ethnographic study. It is also during these four parts of the book that the reader begins to see how Levi-Strauss applies his theories of binary contrast.

The only thing that can be said about the final part of the book is Levi-Strauss closes his journey to Brazil discussing a prophetic-like commentary about anthropology, religion, philosophy and other related disciplines (Levi-Strauss, 1973). It is quite an interesting way to end such a thrilling tale on a journey to study the native tribes of Brazil, but considering Levi-Strauss' background it is a way to have the readers think about the implications of ethnographic studies. What does this book say about Levi-Strauss' work in the field?

Honestly, what this says is he took his work seriously and wanted to make sure it left a lasting impression on future scholars. Levi-Strauss most likely had an idea that a work of this magnitude most likely would be used to better the field of anthropology as well as other related areas of study (Balke, 2002). Much like Malinowski and other contemporaries, he knew the work performed studying tribes in nations such as Brazil would help other scientists to better interpret the culture and practices of other cultures, specifically those in the Western Hemisphere. It was his wish to describe his work as such that would shape future anthropologists and other related areas could validate his findings and apply them elsewhere (terrain. org, 2006).

Additionally, it can be said there are drawbacks to how Levi-Strauss wrote Tristes Tropiques. The two major flaws of the book are (1) too much description being utilized in the text and (2) having strong personal opinions that could work against the validation of theories he was trying to prove as solid in the academic world (terrain. org, 2006). Levi-Strauss, while supplying great descriptive detail to the tribes and the journey he took, also takes it too far is several instances. There is literally so much information provided it boggles the reader's mind and becomes muddled (Balke, 2002). Also, while having personal opinions is great, it is not wise when conducting a scientific observation and study to allow those to come to the forefront when reporting the results. Other than these two major flaws, the book is actually a classic and a wonderful study tool for those in the social sciences.

As previously stated, Levi-Strauss developed the concept of binary contrast and how it is applied to structural anthropology (Balke, 2002). When studying the native tribes of Brazil, he noticed there was an exact opposite counterpart to each component in different aspects of the culture being studied, which could not effectively function without the other (Levi-Strauss, 1973). For example, in one such tribe he noticed there were certain customary practices that were opposite in meaning, but were paired together so they could have effective meaning as a pair (Levi-Strauss, 1973). Such pairings are also present in the practices of Western culture, such as holidays and various marriage customs. Subconsciously, according to Levi-Strauss (1973), these binary contrasts are deep-rooted in the subconscious mind and are not noticeable on the surface because of the fact most members of a culture accept these practices as part of the norms of that society (Balke, 2002).

Some scholars have compared Tristes Tropiques to Argonauts of the Western Pacific written by Bronislaw Malinowski. One stark likeness between the two books is the apparent distaste by both authors in the up-close ethnographic study of natives in foreign lands (Balke, 2002). It is interesting to see two of the most influential Anthropologists of modern times disliked traveling and studying native cultures. However, if it were not for men such as Levi-Strauss and Malinowski, ethnographic studies would still be conducted by the same primitive methods being used at the beginning of the 20th century.

Another interesting point of comparison between the two books is they both called for a more professional method of study and reporting of findings rather than a motley array of various tactics that bordered on the line of questionable ethics (Balke, 2002). Malinowski favored developing professional, simplified ways of conducting research in the field rather than have chaos taint the results of studies being performed (1922). Levi-Strauss took it a step further by developing structural anthropology which allowed simplification of data interpretation during the course of the study (Balke, 2002). Additionally, it also is interesting how descriptive both books are when relaying the travels of both authors and their experiences while in the field. The reader does not get a sense from reading either book, aside from the admission of both authors, that either scientist disliked fieldwork. If anything, it actually shows a passion for contributing to the scientific process allowing men in the field to report their findings more accurately (terrain. org, 2006).

The study of Ethnography is comprehensive in that it includes all aspects of a culture's surroundings, lifestyle, trades, practices and other ways of life (Balke, 2002). Usually it involves group participation in the forms of questionnaires, interviews and general observation by the person or persons conducting the study. Because this is such a comprehensive undertaking, it is important to have the study broken down into specific areas and have all information properly documents in a non-biased fashion as to not allow personal opinions to play into the outcome (Balke, 2002). Until the opening of the 20th century, a hodgepodge of methods and information gathering techniques were used by various professionals, some of whom were not in the social sciences field, which invalidated many earlier findings on such tribes as those in the Pacific and other underdeveloped areas of the world (Malinowski, 1922).

Furthermore, Levi-Strauss and his dedication to simplifying ethnographic studies allowed such methods to be condensed and reported so future social scientists can learn and adopt them to further their own studies (Balke, 2002). If nothing else, today's students can learn about how difficult it was to accurately conduct and report on an ethnographic study to their contemporaries. Also, it is a standing monument to the development and current practices of anthropologists who continue to conduct such studies of different cultures throughout the world.

The method of writing used by Levi-Strauss, as previously discussed was part biographic, part descriptive narrative and part political essay (Balke, 2002). Even though it is cumbersome to read at times, it does paint an accurate picture of the methods used by him to complete his ethnographic studies in Brazil. The detail given about each of the four tribes studied during his time in Europe gives current anthropologists a detailed picture of what he did to gain the information necessary to give a report on his findings and how that data was simplified in order to make is easy to understand for those inside and outside of the social science disciplines (terrain. org, 2006).

There are many connections that can be made to other branches of Anthropology. For example, studies of linguistics were the basis of Levi-Strauss' binary contrast that helps to simplify data collected during a qualitative study, whether it is ethnographic in nature or not both Argonauts of the Western Pacific as well as Tristes Tropiques (terrain. org, 2006). All of these fields of study, in addition to sociology and other social sciences have benefitted from the research and theoretical developments from Levi-Strauss and Malinowski. Their work is still widely studied across the world today in many institutions of higher learning.

In conclusion, it is safe to say that Claude Levi-Strauss has made significant contributions not only to ethnographic studies, but to the social sciences in general. His theories have allowed other social scientists to take his work and the information contained in Tristes Tropiques and push the field of Anthropology into a new era. He also paved the way for others to conduct ethnographic studies in a more professional, controlled manner which produces valid results to report to the scientific community. He will most likely be studied for years to come.

References

Balke, Friedrich (2002). Tristes Tropiques. Systems Theory and the Literary Scene. Soziale Systeme 8 (2002), Heft 1, S. 27-37.

Levi-Strauss, Claude. 1973. Tristes Tropiques. New York: Penguin Books

Malinowski, Bronislaw. (1922). The Argonauts of the Western Pacific. London: Routledge and Kegan Paul Ltd.

Terrain. org (2006). Annotation: Tristes Tropiques by Claude Levi-Strauss. Originally published December 26, 2006, retrieved January 8, 2012 from https://terrainorg. blogspot. com/2006/12/annotation-tristes-tropiques-by-claude. html