Structuralism Of Levi-Strauss Research Articles

The Myth of Rain in Wedding Ceremonies Jambak Tribe Community in Nagari Canduang Koto Laweh

This research discusses "The Myth of Rain in the Wedding Ceremony of the Jambak Tribe in Nagari Canduang Koto Laweh". The purpose of this research is to find out how the background of the formation of myths and describe the views of the community related to the myth of rain in the wedding ceremony of the Jambak tribe in Minangkabau. The theory used in this research is the theory of Levi-Strauss Structuralism. The method used is qualitative method, with data collection techniques of field observation, interviews and documentation. The results of this study show that the myth of rain in the marriage of the Jambak tribe in Minangkabau originated from stories passed from mouth to mouth. The arrogant nature of the Jambak tribe in ancient times who insulted an old man who came asking for a little food because he saw they were holding a wedding party. In the end, the insult given by the host to the grandfather received an oath which eventually became a myth in the midst of society. At this time the people of Nagari Canduang Koto Laweh still believe in the myth. However, for the people of Nagari Canduang Koto Laweh, this myth is only believed and becomes a knowledge and is not fully believed even though it did rain when the Jambak tribe had a wedding. The community believes that whatever happens on earth happens with the permission of Allah SWT despite the myth. As an oral tradition, the rain myth in the wedding ceremony of the Jambak tribe in Minangkabau certainly has a meaning contained in it such as symbolic meaning, family meaning and customary meaning.

LEGENDA GOA PUTRI DAN SI PAHIT LIDAH DESA PADANG BINDU: TINJAUAN STRUKTURALISME LEVI-STRAUSS

This research aims to examine the structure of the legend of Goa Putri and Si Pahit Lidah in the Padang Bindu area, Ogan Komering Ulu Regency, South Sumatra. The research method uses a qualitative descriptive method combined with Levi-Strauss's Structuralism theory. Data mining techniques were carried out using interview, observation and documentation techniques. The results of this research show that there are four episodes of the Legend of Goa Putri and Si Pahit Lidah, namely (1) the initial episode and the origins of Putri Dayang Merindu, (2) episodes of the characters' lives and daily lives, (3) problem episodes, and (4) final episodes. There are four myths in the Legend of Goa Putri and Si Pahit Lidah, namely (1) the myth of the tiger guarding Goa Putri, the friend of Princess Dayang Merindu, (2) the myth of Sumuhun water which can make you stay young, (3) the myth of Si Pahit Lidah's curse on Princess Dayang Merindu, and (4) the myth of the curse of the Si Pahit Lidah for the village area. There are three forms of binary opposition relations, namely relations of differences in status between characters, relations of place, and relations of differences in time. The values contained are (1) friendship can be made with anyone, (2) an invitation to love the environment, especially water, maintaining the sustainability, cleanliness and clarity of water as a source of life for humans and other living creatures, and (3) teaching humans to be able to hold back anger or be patient and be kind to anyone. Keywords: Legend, Goa Putri, The Bitter Tongue, Levi-Strauss Structuralism

Nilai Nasionalisme dan Religiusitas dalam Cerita Rakyat Ki Gede Sebayu

The Ki Gede Sebayu folktale was one of the most renowned stories from Tegal and one of the founding figures of Tegal city. This study aimed to examine the depiction of nationalism and religiosity values in Ki Gede Sebayu folklore through three main aspects: infrastructure development, the role of religion, and community capacity building. A descriptive-qualitative approach was employed, with data collected through literature study and directed observation and analyzed using Levi-Strauss structuralism theory. The results indicate that the folklore of Ki Gede Sebayu reflected a number of values associated with nationalism, including love for the country, togetherness, mutual cooperation, courage, sacrifice, social justice, loyalty to the country, and exemplary leadership. Additionally, the value of religiosity is reflected through the spread of Islamic propagation as well as the construction of mosques and Islamic boarding schools. The conclusion of the Ki Gede Sebayu folklore was that it reflects the values of nationalism and religiosity. As a result, it was an important source of inspiration in the construction of the unity and pride of the Indonesian nation.

Understanding Traditional Malay Communities In Riau Using The Levi-Strauss Framework Of Structuralism

Riau is one of the provinces in the middle of the island of Sumatra. Geographically, Riau's land stretches from the slopes of Bukit Barisan to the coast of the Strait of Malacca. Many traditional Malay settlements are found along the Kampar River, Rokan River, Kampar River, and Indragiri River. Malays are very dominant in Riau Province, but there are also various other ethnic tribes such as Chinese, Banjar, and others. This study will examine the typology of Malay settlements in Riau Province. Typology is the study of types, that is, the attempt to conduct a review of types based on certain criteria. In this case, the framework of Levi-Strauss structuralism is the basis for a review of typology. Levi-Strauss believes that structuralism based on structural studies developed in culture, such as myths, beliefs, language, and symbols can be used as a reference for understanding a society including in the study of traditional settlements. This study uses literature research methods. The stages of the literature review are determining research topics, collecting information and data through various materials and scientific papers, discussion, and writing. Learn from various information about Malay settlements in Riau Province such as the Koto Sentajo settlement, Akit Tribe settlement, Kampung Dalam settlement, Siak Hulu settlement, and Rokan Hulu Defense Village settlement. Culture played an important role in the formation of these traditional Malay settlements. Each Malay settlement formed its distinctive features based on the cultural structure that was developed and adopted. Different cultural elements such as Malay dialects, social strata structures, customary institutions, rituals, inheritance, and kinship systems affect different typologies of traditional Malay settlements.

Morphology of Settlement of the Dayak Kenyah Tribe, Budaya Pampang Village, Samarinda City in a Socio-Cultural Context

The Dayak Kenyah community is a dynamic tribe influenced by its socio-cultural context. Socio-cultural changes will affect the form of settlement. This journal focuses on the influence of the socio-cultural context on the settlement morphology of the Dayak Kenyah tribe in the Budaya Pampang Village to get meaning in forming their settlements. This study uses Levi-Strauss structuralism to see the meaning behind the relationship between the spatial morphology of settlements and socio-culture from data collection results such as physical evidence, interviews, and questionnaires. The results of this study found the meaning of defense, togetherness and kinship, spirituality, harmony with nature, and adaptation in the spatial formation of Dayak Kenyah settlements.

Strukturalisme Levi-Strauss dalam Novel Sirkus Pohon

This study aims to reveal the deep structure of the Sirkus Pohon novel by Andrea Hirata which reflects the structure of the author's society. Using the Levi-Strauss structuralism approach, this qualitative descriptive research confirms nothing empirically visible but behind ideas. The main data of this study were obtained from the Sirkus Pohon novel written by Andrea Hirata, and the ethnographic data of the Belitung community as support. The analysis results show that there is a structure behind the novel that leads to the existence of pairs between one element and another. A connecting element bridges these two opposing elements, and the positional triangle or classification structure of forms three. This structure refers to the representation of the cultural structure of the author's society which is transformed into the socio-cultural phenomenon of the society, namely the religious phenomenon, which reflects the liminality of the Belitung Malay society. The structure of the Belitung Malay culture is unconsciously influences the way Belitung Malays think, act, and believe.

The order in the social system based on the kinship relationship and the hamlet’s founder of ethnic besemah south sumatera

This paper aims to analyze the social order of Besemah Ethnic based on the kinship relationship with the hamlet’s founder in South Sumatra. These relations affect the status and role of individuals in the social system and the arrangement of settlement patterns. The research method used is the design of qualitative verificative. The approach used is the cultural interpretation and Levi-Strauss structuralism. The results of the study show that there is two social classifications system of Besemah ethnic, that is jeme mestautin (native people) and jeme datangan (comer), that differentiated by the consanguineal relation with the hamlet’s founder. This system has implications to the status and role that individuals must play in the kinship system and a broader system social organization, including their rights and obligations by the prevailing values and norms. This system also affects the orientation of the house layout and arrangement of settlement patterns. The house of hamlet’s founder becomes the centre of the direction of other dwellings, thus forming a unity of local life based on genealogical ties. This study shows too that the living traditions of Besemah ethnic always maintain harmony between the social environment and the natural environment.

Theoretical and practice-oriented sociology, its virtual and real grounds

In this article, the author distinguishes between practical sociology, the field of study of which is socio-cultural reality, and theoretical sociology, the subject of study of which is logical analysis of concepts and empirical facts. Positivist sociology, according to his opinion, deals not with the social reality itself, but with its modeling in the researcher’s thinking with the help of methods of various surveys, document analysis, social experiment. Practice-oriented sociology studies the following: socio-historical, socio-symbolic, anthropological and other cultural reality, in the study of which the decisive role belongs not to theory and logical analysis, but to experience of social interaction within a certain social space and time characterized by their inherent values and norms of behavior (historical epoch, national, territorial, settlement, gender and age, professional and other community). To form a realistic picture of crime in society, to reveal the causes of crisis in education, spiritual and moral degradation etc. from the position of their theoretical modeling, is impossible, according to the researcher. Its creation requires an appeal to the analysis of spiritual, symbolic, energy and other foundations of the development and functioning of society. The author traces the development of sociological science from medieval nominalism and realism to positivism of Auguste Conte, and from him to social logic and laws of imitation of Gabriel Tarde and social-cultural sociology of Emile Durkheim, from the religious and philosophical tradition of orthodox energetism and cosmism to social structuralism of Levi-Strauss and Michel Foucault, «habitus» by Pierre Bourdieu, symbolic interactionism of George Mead, theory of stigmatization, noospheric sociology, and a number of other research areas of Western European, American and domestic sociology.

Struktur Cerita Rakyat Jayaprana-Layonsari dan Raden Sandubaya-Lala Seruni: Sebuah Tinjauan Stukturalisme Levi-Stauss

This research was conducted on two different regional folklore stories, namely Balinese folklore (Jayaprana-Layonsari) and Lombok folklore (Raden Sandubaya-Lala Seruni). This study aims to determine the comparison of the two folklore structures. The theory used is the theory of Levi-Strauss Structuralism. This research data was obtained through a library method by taking data from two folklore books entitled "Jayaprana" and "Raden Sandubaya and Lala Seruni" as well as through interview methods. The results of the study show that there are similarities and differences in the four structures of folktales that are compared. The equation is seen in geographical structure and cosmology. Geographical structure in the form of land and sea, while the cosmological structure in the form of the human world and the unseen world. Differences are seen in the techno-economic structure, Jayaprana-Layonsari folklore shows more variety in terms of people's livelihoods. In the sociology structure there are two aspects in common, one different aspect, and one aspect that has similarities as well as differences.

Gardu dalam ‘Struktur’ Politik di Indonesia: Sebentuk Pertemuan Historisisme, Strukturalisme Levi-Strauss dan Posmodernisme (?)

This article aims to examine the possibility of meeting three paradigms of Historicism, Structuralism of Levi-Strauss and Postmodernism by analyzing the book of Abidin Kusno, Penjaga Memory; Gardu di Perkotaan Jawa, using the paradigm of Levi-Strauss structuralism, exploring the paradigm that used by the author and the philosophy behind the writing history. This step was done to find out the possible paradigm meeting between those used by the author of the book and the Levi-Strauss structuralism paradigm that used to analyze the book.

MENGGALI MAKNA MOTIF HIAS BEJANA PERUNGGU NUSANTARA: PENDEKATAN STRUKTURALISME LEVI-STRAUSS

One of Dong Son Culture product is bronze vessels where found in some areas of Indonesia that is Kerinci, Madura, Lampung, Kalimantan dan Subang. Study about bronze vessels is limited on form and ornament description, and analysis. Ornamental study used structrulism approach on bronze vessels was not done. the purpose of this research is to know about bronze vessels structure and to give new meaning about it with Levi-Strauss structuralism approach. From the data and reference study was known that ornament on bronze vessels is an abstract of ideology/ way of life and ideas of their belonging community. These ideas formed a dualism, such as, about upper world-under world, men-women, feminin-masculin, stability and harmony of universe, fertility and strength.Salah satu produk budaya Dong Son adalah bejana perunggu yang ditemukan wilayah di Indonesia yaitu di Kerinci, Madura, Lampung, Kalimantan dan Subang. Kajian terhadap bejana perunggu tersebut terbatas kepada deskripsi bentuk dan pola hias, serta analisis bahan. Kajian motif hias melalui pendekatan strukturalisme pada bejana perunggu belum dilakukan. Tujuan penelitian ini adalah untuk mengetahui struktur yang terdapat pada bejana perunggu serta memberi pemaknaan baru terhadap bejana tersebut melalui pendekatan strukturalisme Levi-Strauss. Dari data yang ada dan studi kepustakaan diperoleh hasil bahwa motif-motif hias yang diterakan pada bejana perunggu merupakan wujud abstrak dari pandangan hidup, ide-ide dan gagasan masyarakat pendukungnya di masa lampau. Ide-ide dan gagasan itu adalah dualisme seperti dunia atas-dunia bawah, lelaki-perempuan, feminin-maskulin, keseimbangan, kekuatan, kesuburan dan harmoni semesta.

Symbolic Dimensions in Cultural Anthropology [and Comments and Reply

Using the hermeneutical theory of Paul Ricoeur, it is possible to discern symbolic dimensions in cultural anthropology. Symbols, here, are dominant images in anthropologists' texts, creatively posited by inquirers, that, most importantly, possess a surplus of meaning. A symbol's fullest surplus of meaning is a prereflexive and comprehensive "understanding" (Verstehen) that may encompass a scholar's attempts at "explanation" (Erklaren). Examples of this symbolic dimension are the "understandings" that lie implicit in two elaborate anthropological systems: Levi-Strauss's structuralism and Harris's cultural materialism. Amid their commitments to anthropological "science" and "explanation," the works of each disclose a distinctive Verstehen. For Levi-Strauss, this "understanding" is nurtured by his image "world of reciprocity." For Harris, it is carried by the image "nature." This "understanding" has two major functions. On the level of the intellectual coherence of their texts, it gives unity to their intercultural interpretations of other societies and to their intracultural interpretations of their own traditions. On a moral level, it includes modes of being-in-the-world that Levi-Strauss and Harris prefer and ocasionally press upon their readers. Discernment of symbolic dimensions of "understanding" in anthropologists' texts may be an initial step toward reflection on the matrices out of which diverse explanations are presented in anthropological literature.

Georges Dumezil and the Trifunctional Approach to Roman Civilization

Let us start by paying homage to the immense work which Georges Dumezil, who was born in 1898, has done over an immense territory, inside and outside the cultures we call Indo-European. A formidable linguist, Dumezil, as is well known, has produced enough work on the Caucasian languages to ensure for himself a permanent place in that field. He has virtually saved the evidence of a dying language, Ubykh, which about ten years ago was still being spoken in Turkish villages near the Sea of Marmara by a few dozen elderly people, the descendants of refugees from the Russian occupation of their native country. He has furthermore contributed to the comparative grammar of the northwestern group of Caucasian languages and has edited and translated texts in some of them. It is also known that Dumezil extended his linguistic and cultural interests to Chinese and to the Indian languages of America. We also owe to him most of what we know about the heroic traditions of the Ossetes, the Indo-European-speakers of the Caucasus, who have a claim to be considered the survivors of the ancient Scythian nation. While his first book on the Ossetes, Les leigendes sur les Nartes, goes back to 1930, the most recent one, at least to my knowledge, is Romans de Scythie et d'alentour which appeared in 1978. There is practically no Indo-European language with which Dumezil has not worked. Sanskrit, Old Persian, Icelandic, and Irish texts have been interpreted by him in an original way which is simply enviable. The stature of the scholar Dumezil is beyond question. But I think we have to ask ourselves whether his method is legitimate. Dumezil's extraordinary career and success are understandable only if placed where they belong: with the contrasting and not always coherent trends of French sociological and political thought from the end of the First World War to the present day. In more than sixty years Dumezil has had time to support successively the ideology of Indo-European supremacy, the school of Durkheim or rather of Durkheim's nephew Marcel Mauss the linguistics of Benveniste, and the structuralism of Levi-Strauss -and occasionally he has been supported by them. The latest paradox is that Dumezil, while remaining the darling of the extreme right, to which he may originally have belonged, has

The Origins of Levi-Strauss's Structuralism

The paper is concerned with the intellectual origins of Lévi-Strauss's structuralism. In the first section I define this structuralism, arguing that it consists of far more than a simple method, being underpinned by an epistemology and a theory of man in society. I argue further that this structuralism cannot be seen as the application of a method pioneered in linguistics, indicating that the `structural' aspects of Levi-Strauss's first major theoretical work, The Elementary Structures of Kinship derive rather from Gestalt psychology than from linguistics. In the bulk of the paper I seek to demonstrate that Lévi-Strauss's structuralism in fact has its origins in the attempt to adapt Durkheimian sociology in the light of the newly found individualism characteristic of French radical liberalism of the inter-war years. This adaptation is achieved by submitting Marcel Mauss's theory of exchange to an individualist, rationalist and anti-historicist critique, by means initially of psycho-analysis and subsequently of Gestalt psychology. The Elementary Structures of Kinship combines this theory with a formalistic interpretation of the theory of kinship developed by the Durkheimian sociologist Marcel Granet. In conclusion I note that the significance of the discovery of linguistics for Lévi-Strauss was not the discovery of the concept of structure, but its provision of a radically intellectualist theory of the unconscious as a formal structuring capacity.

Fecal Animals: An Example of Complementary Totemism

The complementary and opposing relationship of person to his double: person/animal, womb/anus, inside/outside, postulated by the Kujamaat Diola (Senegal,West Africa) permits two analogic extensions. One, that is based on interaction, provides a model of the major categories of the Kujamaat social system, and the other, that elaborates sameness/difference, draws out, as a projection from the original person/animal metonymy, the system's implicit duality. In turn, this paper describes the metonymy, the metonymy's two analogic extensions and finally concludes by showing how this kind of totemic 'thinking with animals' gets used by the Kujamaat to talk about specific social relations. The shift from beliefs as a system to beliefs as applied to actual situations necessitates a parallel shift in theoretical emphasis from the structuralism of Levi-Strauss's 'totemic principle' to the notion of strategic 'entitlement' as argued by Kenneth Burke.

Structural and Eclectic Revisions of Marxist Strategy: A Cultural Materialist Critique [and Comments and Reply

Many anthropologists are no longer hesitant to identify themselves as Marxists, but along with this common identification there has developed a raging dispute as to what a Marxist anthropology is all about. Recent critiques of cultural materialism, the avowedly Marxist strategy developed by Marvin Harris, have attacked it for being a "vulgar" or "mechanical" interpretation of Marx. Two of these critiques, those of Jonathan Friedman and H. Dieter Heinen, are examined in this paper. The cultural materialist perspective and Harris's associated epistemological distinction between emic and etic operational procedures are briefly explained. They are then used as an orientation for a critical review of Friedman's structuralist and Heinen's eclectic perspective. Friedman's work is examined in conjunction with that of other anthropologists, principally Maurice Godelier and Marshall Sahlins. These three theorists have attemped to develop a dialectical, antipositivist research strategy based upon a synthesis of Levi-Strauss's structuralism and Marx's historical materialism. The nature of this synthesis and its effect on what is considered to be proper sociocultural explanation are critically examined here. The author's conclusion is that the materialist orientation of Marxist strategy is destroyed by the attempt to incorporate Levi-Straussian structuralism into its fabric. This conclusion is reached following discussion of two critical propositions: (1) that Levi-Straussian structuralist hypotheses are by their nature unfalsifiable and (2) that Friedman and Co. have failed to make the critical distinction between emic and etic operational procedures. Heinen's critique of Harris's position is shown to be based upon a misrepresentation of cultural materialism. Finally, it is argued that Heinen's own eclectic revision of Marxist strategy (he argues that we must give equal weight in historical explanation to emic rules of behavior) ignores the determinant role of relations of production and the problem of intracultural cognitive diversity.

A Note on Nutini's "The Ideological Bases of Levi-Strauss's Structuralism"

A Note on Nutini's "The Ideological Bases of Levi-Strauss's Structuralism"

Reply to Nutini's "The Ideological Bases of Levi-Strauss's Structuralism"

the entire family, but especially toward that' privileged person, her erstwhile brother and future spouse. Wolf's data comparing minor and major marriages show 46.2% of the minor but only 10.5% of the major ending in divorce and/or involving adultery (Ibid.:512, Table 5). Wolf also found that, among adopted daughters whose minor marriages did not take place and who were married out of their foster

The Ideological Bases of Levi-Strauss's Structuralism

It is clear that Levi-Strauss combines in his writings, and often inextricably, the roles of anthropologist (read scientist) and philosopher (read ideologist). This rather unusual combination of anthropological and philosophical dimensions of Levi-Strauss's thought is the result of two tendencies that often seem to be pulling in different directions: his scientific conception of socio-cultural phenomena (or the delineation of a scientific method for harnessing human behavior under the rubric of sociological laws), on the one hand, and his conception of what society should be (or the ideological statement of what constitutes a “good sociological life”), on the other. In order to understand the nature of structuralism and Levi-Strauss's contributions to anthropological theory and practice, these two aspects of his thought must be clearly distinguished. This is what I hope to accomplish in this article.

Claude Lévi-Strauss y el estructuralismo metateórico sneedeano

El objeto de este artículo es mostrar las similitudes que existen entre el estructuralismo metateórico sneedeano y la que considero es la propuesta teórica más desarrollada del estructuralismo francés, la teoría antropológica de Claude Lévi-Strauss, en particular, su teoría de los sistemas elementales de parentesco. Aunque entre el estructuralismo francés de Lévi-Strauss (al igual que con otros estructuralismos) y el estructuralismo metateórico sneedeano sólo existe, como diría Wittgenstein, un “aire de familia” (Familienähnlichkeit), sin embargo, quiero mostrar que gracias al trabajo algebraico de André Weil y, en particular, a su clarificación de la noción de estructura, existe un “puente” entre la propuesta teórica de Lévi-Strauss y la metateórica del estructuralismo inaugurada por J. D. Sneed en 1971 con la publicación de su libro The logical structure of mathematical physics.