Lévi-Strauss: Two lives

Two recent books about the great French anthropologist Claude Lévi-Strauss have recently been published. Coming a decade after his death, they serve as an opportunity to reassess the legacy of Lévi-Strauss, as an anthropologist and a writer.     

Is Lévi-Strauss Still Good to Think?

The centenary of Claude Lévi-Strauss' birth, and his death shortly afterwards, have generated a spurt of publications ranging from biographies to collections of essays to unpublished works. Some of these works dwell on his worldview, his preoccupations with globalization, overpopulation, and the environment, albeit in ways that reflect the poverty of his sociological analysis. Reappraisals of his structural approaches to the study of kinship, myth, and aesthetics are more relevant to contemporary approaches in anthropology, especially those that stress his paradoxical wedding of primary sensuous experience to abstract patterns of thought.     

‘Resemblances to archaeological finds’: Guido Boggiani,Claude Lévi-Strauss and Caduveo body painting

In 1942, Claude Lévi-Strauss published an article on Caduveo body painting in the first number of the surrealist magazine VVV, with the editorial assistance of André Breton and cover by Max Ernst. In the article, Lévi-Strauss uses the photographs of the Caduveo women taken during his fieldtrip in 1935–36, together with drawings of facial designs collected to reflect on their ‘strong originality’, which ‘evokes a very ancient culture, and one full of preciosities’. Amongst these illustrations, there is an engraving taken from Guido Boggiani’s book, I Caduvei, published in 1895. Boggiani, an Italian landscape painter who visited South America in 1887–93, was captivated by the Caduveo graphic art, which he sketched in detail. In 1896 he returned, travelling to Paraguay, this time equipped with a new tool to help his ethnographic research: a photographic camera. Over a period of five years, Boggiani completed more than 400 photographs on glass gelatin plates of various sizes. For Lévi-Strauss, as for Boggiani, the originality of the Caduveo graphic art remained enigmatic, evoking a very ancient culture; it was a topic to which he would return in several of his most influential works. In this article, I focus on the visual images (engraved, drawn, photographed and filmed) that depict the body painting of the Caduveo people in central Brazil by Boggiani and Lévi-Strauss in order to explore the ways in which they enabled an ephemeral art – delicate arabesques painted on skin – to be studied as archaeological vestiges. In the process, I trace the aesthetic sensibility of Boggiani and Lévi-Strauss that provided them with the imaginative tools to do so.     

Gabrielle Lévy and the Roussy-Lévy syndrome

In 1934, Gabrielle Lévy died at the age of 48. She became well known for an article she published on a hereditary polyneuropathy in cooperation with Gustav Roussy, resulting in the eponym Roussy-Lévy syndrome. Not much is known about this extraordinary neurologist/neuropathologist. Her family declared that she died from the disease she was studying. She was a pupil of Pierre Marie, with whom she worked at the Salpêtrière in Paris and wrote on war neurology. In cooperation with Marie, she published a number of articles on postencephalitic syndromes, which also became the subject of her 1922 thesis. Three years later, she became associate physician at the Paul-Brousse Hospital in Paris, where the study of brain tumors became one of the subjects of her scientific work. Remarkably, Lévy was first author in a few of her many articles, although Roussy confirmed that she often initiated the study and even wrote the main part. In this article her career is considered in the context of the struggle of women physicians to improve their position during the early-twentieth century. She probably died from a brain tumor or a postencephalitic syndrome.     

Myth of the Triad? The Geography of Trade and Investment 'Blocs'

The notion that the world is increasingly divided into a triad of economic regions based on North America, the European Union and Japan has become a form of conventional wisdom across a range of disciplines. However, despite the near ubiquitous use of the idea of a triadized world, it remains a somewhat normative assertion, the empirical existence of which has yet to be demonstrated. By using the intramax method to analyze the intensity of international trade and foreign direct investment flows during 1985 and 1995, we examine the changing shape of trade and investment 'blocs' globally. We find that while international trade is increasingly organized around fewer world regions, the presumed outcome of a triad-based world economy remains questionable. We further show that investment intensity patterns do not currently conform to any bloc-like formation, but exhibit instead, globally diffused network regions.     

Mundane Myths: Heritage and the Politics of the Photographic Cliché

This paper considers the impact of photographic clichés on the management, conceptualization, and experience of heritage. Working along the grain of pejorative readings of ‘snapshot’ photography, this account views the repetitiveness and redundancy of the cliché as a critical point of departure, rather than a cause for reproach. Taking the World Heritage Site of Angkor as a core case study, three intersecting axes of political concern are sketched out to elucidate the broad social, material, and affective implications of clichéd photography for heritage. First, processes of dehistoricization and depoliticization are interrogated in relation to the role certain images play in constructing a mythic sense of the past in the present. This leads directly in to the second strand of analysis, which examines the various ways in which individuals negotiate these myths through the production of their own highly personalized photographic clichés. Here I develop the concept of an embodied politics of heritage photography to grasp the multivalent resonances of tourist clichés in particular. Finally, the implicit and explicit forms of spatial control that permeate sites such as Angkor are examined in relation to the photographic clichés they respond to and help shape.     

Maya Crocodilians: Intersections of Myth and the Natural World at Early Nixtun-Ch’ich’, Petén,Guatemala

This essay pursues a four-pronged, interdisciplinary approach in considering the possibility that the unusual layout of the lowland Maya site of Nixtun-Ch’ich’ in the lakes region of central Petén, Guatemala, might have been modeled on the scaly back of a crocodile. Part 1 summarizes the biological characteristics of crocodilians, particularly Crocodylus moreletii, and their habitats in lowland Mesoamerica. Part 2 reviews interpretations of these reptiles in myth and art, and exploitation of the creature in the lakes area. Third, the ceremonial core of Nixtun-Ch’ich’, established in the Middle Preclassic (800–400 BCE) period, is discussed. It exhibits an unusual grid of corridors creating a landscape resembling the bony plates of a crocodilian’s back, and a natural cenote-like fosa is proposed to relate to a mythical “Starry Deer Crocodile.” Part 4 discusses probable social and political characteristics of early community leaders who planned this site’s atypical layout, viewed through selectionist theories of cooperation and costly signaling. Designed to mimic the mythical crocodile of creation, Nixtun-Ch’ich’ illustrates the role of ideological power in the development of complex societies.     

Religious habits and visual propaganda: the vision of the Blessed Reginald of Orléans

Shortly before joining the Dominican Order in 1218, the Blessed Reginald of Orléans received a vision of the Virgin Mary in which she presented him with the black and white habit of the Order of Preachers. The vision was represented a surprising number of times in Italian art of the thirteenth, fourteenth and fifteenth centuries by artists including Nicola Pisano, Fra Angelico and Ottaviano Nelli. This article discusses the precise importance of the vision for the Dominican Order by investigating relevant historical, hagiographical and art-historical documentation. The sculpted and painted representations of the Vision of the Blessed Reginald demonstrate the importance of the Dominican habit: both within the Order as a means of imposing discipline, and for the laity as a means of recognition. This is emphasised in certain examples by the omission of Reginald, allowing the habit to be received by Saint Dominic, founder of the Order. The representations of the subject are the visual expression of a concern voiced in written accounts of Dominic's life, in General Chapters, and in other Dominican writings, as well as in the tantalising scraps of information that survive regarding the efforts made to ensure that no one order visually resembled another.     

Networked Spirits and Smart Séances: Aura and the Anthropological Gaze in the Era of the Internet of Things

2015 has been declared the year of the “Internet of Things”, the promised (or threatened) era when our commodities communicate among themselves. But even the most optimistic prognostications cannot conceal deep ambivalences about objects and agency. How do we think about our things when they communicate and act independently of us? How do we frame our relationships with them? How do we articulate distributed intelligence? And how are others imbricated in those relationships? Yet, anthropologists have been asking these questions for some time, and, in this essay, I revisit some ghosts of anthropology's past in order to prompt spectral evocation of these anthropological futures. Through revisiting anthropological fascinations with the nineteenth-century séances, phantasmagoria, commodities and auras, this essay looks to nineteenth-century confusions not only to reflect on the confusions of the present, but also to gesture to possible futures where our lively things might help us challenge suspect dichotomies of human and non-human.     

One Thousand Years of Islamic Education in Najaf: Myth and History of the Shiʿi Ḥawza

According to Shi?i tradition, the seminary (?awza) in Najaf, Iraq is 1,000 years old. The origins of the ?awza are closely associated with the famous scholar Shaykh al-?ūsī (385/995?459/1067). This paper addresses the question of whether or not there is sufficient historical evidence to support the tradition that the ?awza of Najaf is indeed 1,000 years old. On the basis of Arabic sources, the article argues that although Shi?i educational institutions in Najaf were incepted a millennium ago, Najaf was rarely the locus of Shi?i education prior to the thirteenth/nineteenth century. Based on statistical and historical analysis of Shi?i scholars in Najaf, this paper outlines a short history of scholarly activity in one of the oldest college towns in the world. In addition to developing a working definition of the term ?awza, the paper situates the rise of Shi?i educational systems in the broader context of the evolution of Islamic scholarly institutions, including colleges (madrasas).     

Exclusionary secularism: the Front national and the reinvention of laïcité

After two decades of privileged relations with Catholic traditionalism, the Front national (FN) now presents itself as the staunchest defender of laïcité. This article aims to examine this alleged secular turn by analysing its relation with Marine Le Pen’s strategy of normalisation. It argues that laïcité in today’s bleu marine FN must be understood both as a new frame to legitimise old preferences and as a strategy to reach heterogeneous constituencies. Furthermore, the article places the FN’s understanding of laïcité into the larger context of the diffusion of exclusionary readings of French secularism since 1989.     

Daryā-ye Nur: History and Myth of a Crown Jewel of Iran

One of the most exceptional among the world renowned historical treasures is the repository of valuables of the olden shahs of Persia found in the Jewels Museum in Tehran. The outstanding jewel among those kept there is the diamond called Daryā-ye Nur, weighing about 182 carats. The history of this stone, according to the literature on the subject, starts in seventeenth century India, in the city of Golconda. Analysis of primary sources, however, allows for the supposition that this stone may have a longer history.     

Truth and reconciliation? The experience of Truth Commissions1

Do truth commissions achieve truth? Do they achieve reconciliation? This article will consider these two questions in turn. I argue that truth commissions have failed to discern and report accurate and complete records of past atrocities, but they are socially and politically purposive. To reach this conclusion requires examining some theoretical concerns about the nature of truth and consideration of the accuracy and completeness of commissions’ reports. I argue that truth commissions do not achieve reconciliation, but they can catalyse it. I develop this argument through examining meanings of reconciliation, its (contested) relationship with truth and issues that complicate and advance its achievement. In this article I differentiate between truth as a product—a commission's report—and truth seeking as a process. I examine the contribution of both product and process to the achievement of truth and reconciliation.     

London Stone: Stone of Brutus or Fetish Stone—Making the Myth

The remnant of once-famous “London Stone” stands almost unnoticed today in Cannon Street, in the City of London. Speculation about its origin began as early as the sixteenth century. This paper considers in particular the identification of the Stone as London's talisman (a view embodied in an invented “ancient saying” that linked it to the city's legendary Trojan foundation), or as a prehistoric “fetish stone” set up when London was first settled. The mythologising of London Stone continues, and at the turn of the twenty-first century it is regarded by some as an essential element in London's indefinable “sacred geometry.”