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Product: Book
ISBN-10: 0-14-016562-2
ISBN-13: 9780140165623
Publisher: Penguin (Non-Classics)
Country:
Year: August 1, 1992
Size: 15.24 x 22.35 x 2.03cm
Number of pages: 432
Weight: 386gr
Binding: Paperback
ISBN-10: 0-14-016562-2
ISBN-13: 9780140165623
Publisher: Penguin (Non-Classics)
Country:
Year: August 1, 1992
Size: 15.24 x 22.35 x 2.03cm
Number of pages: 432
Weight: 386gr
Binding: Paperback
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Amazon.com Review
»I hate travelling and explorers,« famously declared Claude Lévi-Strauss, but how fortunate for readers that he should overcome his loathing to write about his experiences among the indigenous peoples of the Brazilian interior, including the Caduveo, Bororo, and Nambikwara tribes. Those who know Lévi-Strauss and Tristes Tropiques by reputation only will be pleasantly surprised by the intimate tone that colors even its most precise anthropological sections, as well as the autobiographical passages at the beginning, in which the author recounts how he fell into his career and how, shortly after the Nazis occupied Paris, he was forced to flee to America in a grueling sea voyage. Twenty-five black-and-white photographs of tribespeople, as well as numerous line drawings, accompany the text.
»I hate travelling and explorers,« famously declared Claude Lévi-Strauss, but how fortunate for readers that he should overcome his loathing to write about his experiences among the indigenous peoples of the Brazilian interior, including the Caduveo, Bororo, and Nambikwara tribes. Those who know Lévi-Strauss and Tristes Tropiques by reputation only will be pleasantly surprised by the intimate tone that colors even its most precise anthropological sections, as well as the autobiographical passages at the beginning, in which the author recounts how he fell into his career and how, shortly after the Nazis occupied Paris, he was forced to flee to America in a grueling sea voyage. Twenty-five black-and-white photographs of tribespeople, as well as numerous line drawings, accompany the text.
Product Description
First published in 1955, Claude Levi-Strauss's accounts of his researches among the peoples of the Amazon is a fascinating study and influential in understanding the organization of human society. He writes of myths and superstitions, modern cities and ancient villages, and each page is packed with anecdotes and observations. Photos & illus.
First published in 1955, Claude Levi-Strauss's accounts of his researches among the peoples of the Amazon is a fascinating study and influential in understanding the organization of human society. He writes of myths and superstitions, modern cities and ancient villages, and each page is packed with anecdotes and observations. Photos & illus.
reviews
Echos of Burckhardt & Preminitions of Foucault 
I stumbled upon this book, but I did enjoy reading it. I can handle myself in the presence of digressive french academia, though I don't go out of my way to engage it. This book is positively breezy tone, but at the same time it's kind of an intellectual mission statement for Levi-Strauss. To me, the main point is that the romantic savage doesn't exist and man is a social/civilized being from the most primitive roots. A sentiment I agree with, and a sentiment borne out by his less-then-thorough anthropological field work in Brazil.
I stumbled upon this book, but I did enjoy reading it. I can handle myself in the presence of digressive french academia, though I don't go out of my way to engage it. This book is positively breezy tone, but at the same time it's kind of an intellectual mission statement for Levi-Strauss. To me, the main point is that the romantic savage doesn't exist and man is a social/civilized being from the most primitive roots. A sentiment I agree with, and a sentiment borne out by his less-then-thorough anthropological field work in Brazil.
Into the remote parts of South America 
I like to travel and to observe the cities, landscapes, the plants and animals and the human inhabitants of the countries I go to. So does Levy-Strauss, and he is a fantastic observer, much more sharp-eyed than I could ever hope to be, and a highly entertaining writer. In this classic he talks about a wide range of observations from a number of corners of the world, but mainly about South America. The book deals with Levi-Strauss' time as a teacher in Brazil and his trips into the South American hinterland; his escape from Nazi-occupied France; His later expeditions to visit remote tribes in the Amazon; and an assortment of observations about such diverse topics as the frustration of the traveler to never encounter the true, pristine state of a culture, the Indian caste system and the division of public and private space in different parts of the world. The book is full of fascinating anecdotes: My favorite one is how a native chief from observing Levy-Strauss grasped the social importance of writing, but not its role in information storage and transmission. He bluffed to impress his underlings and drew freshly invented line configurations on a paper. This leads Levy-Strauss to observe that from the invention of writing to its universal knowledge a few millennia passed, during which it did not serve to liberate the masses, but to control them. Such wide-ranging philosophical associations are frequent and were very enjoyable to me. The book is, however, definitely not only a collection of anecdotes, but in parts a very detailed description of the life of some of the native tribes he visited in the Amazon. Drawings of artifacts, patterns used in body-painting and photographs supplement the text. We are given both anthropological descriptions of the lifes of these peoples, their social organization, attitudes and material culture, as well as Levy-Strauss' personal experiences when living among them, sometimes his friendships with members of these tribes. Of course these people were strongly affected by the contact with European civilization, often to the worse. We also learn about these developments. There isn't really much direct explanation about his theoretical approaches to anthropology. This is the kind of book which made me wish that I could have been an expedition member of Levy-Strauss' team. Highly recommended.
I like to travel and to observe the cities, landscapes, the plants and animals and the human inhabitants of the countries I go to. So does Levy-Strauss, and he is a fantastic observer, much more sharp-eyed than I could ever hope to be, and a highly entertaining writer. In this classic he talks about a wide range of observations from a number of corners of the world, but mainly about South America. The book deals with Levi-Strauss' time as a teacher in Brazil and his trips into the South American hinterland; his escape from Nazi-occupied France; His later expeditions to visit remote tribes in the Amazon; and an assortment of observations about such diverse topics as the frustration of the traveler to never encounter the true, pristine state of a culture, the Indian caste system and the division of public and private space in different parts of the world. The book is full of fascinating anecdotes: My favorite one is how a native chief from observing Levy-Strauss grasped the social importance of writing, but not its role in information storage and transmission. He bluffed to impress his underlings and drew freshly invented line configurations on a paper. This leads Levy-Strauss to observe that from the invention of writing to its universal knowledge a few millennia passed, during which it did not serve to liberate the masses, but to control them. Such wide-ranging philosophical associations are frequent and were very enjoyable to me. The book is, however, definitely not only a collection of anecdotes, but in parts a very detailed description of the life of some of the native tribes he visited in the Amazon. Drawings of artifacts, patterns used in body-painting and photographs supplement the text. We are given both anthropological descriptions of the lifes of these peoples, their social organization, attitudes and material culture, as well as Levy-Strauss' personal experiences when living among them, sometimes his friendships with members of these tribes. Of course these people were strongly affected by the contact with European civilization, often to the worse. We also learn about these developments. There isn't really much direct explanation about his theoretical approaches to anthropology. This is the kind of book which made me wish that I could have been an expedition member of Levy-Strauss' team. Highly recommended.
A somewhat jaundiced view of Man's progress
This book is really a number of books in one – a diatribe against the New World vis a vis the Old World, time spent with the natives in South America, and a bemoaning of the lack of progress by Mankind in its development. His comparison of the New and Old Worlds is probably quite apt – the Old World, with its social and physical structures evolved during a slower moving time and »was made to last«. The New World came when progress was increasing much more quickly, new materials became available, and social and physical structures were relatively short term. His description is probably reasonably accurate, but I would have thought a little more thought as to the reasons and causes would have helped (along with a little more gratitude to the New World for giving him a home, all the while he was grizzling about them!) His accounts of his time with the various South American native groups I found disjointed, purely narrative, little rationale for the few conclusions that he did try to draw, and, in his descriptions of the various components of the Bororo society in Chapter 23, almost fanciful. Finally, as though he had put together the first two parts of the book for some other purpose, he launches into a different dialogue about the progress of mankind. He compares Islam society with the society of France, in that both have become fossilised at a time some centuries before, continuing to believe that what they evolved at those much earlier times should still stand them in good stead for the future. Although, in some ways the most interesting of the three parts, this last was to a large extent contradictory to the views espoused in the first part – in the latter he bemoaned the progress of mankind, and in the former he bemoaned the lack of progress of mankind. All in all, interesting read, but a little disappointing.
This book is really a number of books in one – a diatribe against the New World vis a vis the Old World, time spent with the natives in South America, and a bemoaning of the lack of progress by Mankind in its development. His comparison of the New and Old Worlds is probably quite apt – the Old World, with its social and physical structures evolved during a slower moving time and »was made to last«. The New World came when progress was increasing much more quickly, new materials became available, and social and physical structures were relatively short term. His description is probably reasonably accurate, but I would have thought a little more thought as to the reasons and causes would have helped (along with a little more gratitude to the New World for giving him a home, all the while he was grizzling about them!) His accounts of his time with the various South American native groups I found disjointed, purely narrative, little rationale for the few conclusions that he did try to draw, and, in his descriptions of the various components of the Bororo society in Chapter 23, almost fanciful. Finally, as though he had put together the first two parts of the book for some other purpose, he launches into a different dialogue about the progress of mankind. He compares Islam society with the society of France, in that both have become fossilised at a time some centuries before, continuing to believe that what they evolved at those much earlier times should still stand them in good stead for the future. Although, in some ways the most interesting of the three parts, this last was to a large extent contradictory to the views espoused in the first part – in the latter he bemoaned the progress of mankind, and in the former he bemoaned the lack of progress of mankind. All in all, interesting read, but a little disappointing.
A journey down the savage river of mind and memory
I often review works which I have read long ago. Upon beginning to write about them I invariably discover how much time I gave to something which seemed so worthwhile at the time, and which I have almost completely forgotten. I then ordinarily do some catch- up learning about the book. And my review becomes an amalgalm of distant past and most recent present impression. And meanwhile the heart of the book is forever unknown to me and lost. And my review is only a minor tracing an impression both of the book itself and what of my mind knew when reading through it. This certainly applies to my reading of this particular work, ,the one work of Levi- Strauss which I remember reading with any degree of real understanding and pleasure. His making of a life and career as an anthropologist which are a good part of the first part of the work interested me then. The long travelogue and explorations into Amerindian society and mind, interested me less. I understand though that the real voyage is into and along with the mind of Levi- Strauss itself, a mind much more complicated than I was ordinarily used to meeting and ingesting . I do remember however the somewhat majestic tone, the tone of restrained sadness of quiet mourning which seemed to go through the work as Levi- Strauss met with worlds being lost and deterorating , in part through their meetings with the very kind of Western mind he himself exemplified. It is the mind destroying the object in the process of knowing it , as the Western explorers of these tribal societies transformed them out of their own natural state by meeting with them. For Levi- Strauss and this I remember, the ' primitive mind' is not ' primitive at all' and may be in its linguistic complexity and social structure far more intricate than the ' civilized ' as it were sophisticated worlds we believe we live in. I read this work as a way of being acquainted with a great mind, a mind which to my mind proved to be quite elusive and even distant. But clearly the exploration made by Levi- Strauss of his own inner and external worlds is one which calls to the curious human mind and heart in its quest for understanding ' of the other' Montaigne took a trip in the Brazilian jungle in the twentieth century, looked in the mirror and saw the face of Levi- Strauss.
I often review works which I have read long ago. Upon beginning to write about them I invariably discover how much time I gave to something which seemed so worthwhile at the time, and which I have almost completely forgotten. I then ordinarily do some catch- up learning about the book. And my review becomes an amalgalm of distant past and most recent present impression. And meanwhile the heart of the book is forever unknown to me and lost. And my review is only a minor tracing an impression both of the book itself and what of my mind knew when reading through it. This certainly applies to my reading of this particular work, ,the one work of Levi- Strauss which I remember reading with any degree of real understanding and pleasure. His making of a life and career as an anthropologist which are a good part of the first part of the work interested me then. The long travelogue and explorations into Amerindian society and mind, interested me less. I understand though that the real voyage is into and along with the mind of Levi- Strauss itself, a mind much more complicated than I was ordinarily used to meeting and ingesting . I do remember however the somewhat majestic tone, the tone of restrained sadness of quiet mourning which seemed to go through the work as Levi- Strauss met with worlds being lost and deterorating , in part through their meetings with the very kind of Western mind he himself exemplified. It is the mind destroying the object in the process of knowing it , as the Western explorers of these tribal societies transformed them out of their own natural state by meeting with them. For Levi- Strauss and this I remember, the ' primitive mind' is not ' primitive at all' and may be in its linguistic complexity and social structure far more intricate than the ' civilized ' as it were sophisticated worlds we believe we live in. I read this work as a way of being acquainted with a great mind, a mind which to my mind proved to be quite elusive and even distant. But clearly the exploration made by Levi- Strauss of his own inner and external worlds is one which calls to the curious human mind and heart in its quest for understanding ' of the other' Montaigne took a trip in the Brazilian jungle in the twentieth century, looked in the mirror and saw the face of Levi- Strauss.
Idea overload and totally interesting
Tristes Tropiques, surely one of the great books of the twentieth century, is Levi-Strauss at his intoxicating, idea-overloaded best and an elegy for a world that colonialism and then globalisation have doen their rational best to annihilate. Levi-Strauss, like most thinkers who come up with new ways of describing the world-- those who Richard Rorty calls »inventors of philosophical vocabularies«-- has of course been mis-read and his ideas mis-applied, as we see with the much-hyped »creation« and then »demise« of »structural anthropology.« The real pleasure of this book, which mixes fascinating accounts of Levi-Strauss' travels in Brazil in the '30s with autobiography, and adds chapters on the Maya and ancient Hindu (Indian) civilisations, is in its sheer mass of artfully arranged detail and its endless, provocative play of ideas. Levi-Strauss stays conversational, descriptive and straightforward, avoiding academic jargon and obscure references. He assumes you know the basics about people like Freud, Marx, Darwin and the Buddha, and then shows you a trip through largely non-industrial societies which unfolds from anthropological description into deep philosophical speculation on the meaning of society and life. In Brazil, Levi-Strauss watches an illiterate but canny chieftain use his anthropological fieldnotes to intimidate his illiterate tribesmen subordinates, and speculates on the parallel origins of writing and slavery. In Matto Grosso, he meets a butcher fascinated with elephants, since »he could not imagine so much meat in one place.« On the banks of the Amazon, a non-industrial tribe is dying, hypnotically lost in the symbolic intricacies of an ancient social system that makes its citizens inbreed. In India, Levi-Strauss watches Islam and Hinduism-- the »locker room« and »mother« religions-- wage symbolic and then real war post-Independence. The book starts as anthropology, turns into philosophy, and ultimately becomes a critique of the West, driven by »reason« and technology to shake off what Levi-Strauss calls the »thick blanket of dreams« with which non-industrial civilisation arranges the Universe into Meaning, which remains for the industrialised world the greatest and unanswered question. But Levi-Strauss does not idealise the primitive. His point is that through the study of those and that which are different, a kind of »ideal model« of society-- one which will never exist-- can be built in the imagination, and people can evaluate their world by reference to this community of mind. This is a remarkable book-- easy to read, engrossing, and endlessly thought-provoking.
Tristes Tropiques, surely one of the great books of the twentieth century, is Levi-Strauss at his intoxicating, idea-overloaded best and an elegy for a world that colonialism and then globalisation have doen their rational best to annihilate. Levi-Strauss, like most thinkers who come up with new ways of describing the world-- those who Richard Rorty calls »inventors of philosophical vocabularies«-- has of course been mis-read and his ideas mis-applied, as we see with the much-hyped »creation« and then »demise« of »structural anthropology.« The real pleasure of this book, which mixes fascinating accounts of Levi-Strauss' travels in Brazil in the '30s with autobiography, and adds chapters on the Maya and ancient Hindu (Indian) civilisations, is in its sheer mass of artfully arranged detail and its endless, provocative play of ideas. Levi-Strauss stays conversational, descriptive and straightforward, avoiding academic jargon and obscure references. He assumes you know the basics about people like Freud, Marx, Darwin and the Buddha, and then shows you a trip through largely non-industrial societies which unfolds from anthropological description into deep philosophical speculation on the meaning of society and life. In Brazil, Levi-Strauss watches an illiterate but canny chieftain use his anthropological fieldnotes to intimidate his illiterate tribesmen subordinates, and speculates on the parallel origins of writing and slavery. In Matto Grosso, he meets a butcher fascinated with elephants, since »he could not imagine so much meat in one place.« On the banks of the Amazon, a non-industrial tribe is dying, hypnotically lost in the symbolic intricacies of an ancient social system that makes its citizens inbreed. In India, Levi-Strauss watches Islam and Hinduism-- the »locker room« and »mother« religions-- wage symbolic and then real war post-Independence. The book starts as anthropology, turns into philosophy, and ultimately becomes a critique of the West, driven by »reason« and technology to shake off what Levi-Strauss calls the »thick blanket of dreams« with which non-industrial civilisation arranges the Universe into Meaning, which remains for the industrialised world the greatest and unanswered question. But Levi-Strauss does not idealise the primitive. His point is that through the study of those and that which are different, a kind of »ideal model« of society-- one which will never exist-- can be built in the imagination, and people can evaluate their world by reference to this community of mind. This is a remarkable book-- easy to read, engrossing, and endlessly thought-provoking.
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related products
Claude Lévi-Strauss
University Of Chicago Press; 1968
Paperback
Marcel Mauss, W. D. Halls (translator)
W. W. Norton & Company, New York City; 2000
Paperback
© 1994–2010 Sascha Hendel
last update: 3/21/2010
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