Claude Lévi-Strauss (1908-2009) was the founder of structural anthropology, and is widely considered to be a foundational figure for modern anthropology. In books including Les Structures élémentaires de la parenté (1949, The Elementary Structures of Kinship), Tristes Tropiques (1955) and La Pensée sauvage (1962, The Savage Mind, 1966),...
Claude Lévi-Strauss (1908-2009) was the founder of structural anthropology, and is widely considered to be a foundational figure for modern anthropology. In books including Les Structures élémentaires de la parenté (1949, The Elementary Structures of Kinship), Tristes Tropiques (1955) and La Pensée sauvage (1962, The Savage Mind, 1966), Levi-Strauss laid out the argument that the structures underlying both “civilised” and “primitive” societies are identical. However, his work has not been appreciated by Religious Studies scholars as much as it has by anthropologists.
Here, David Robertson talks to Paul-Francois Tremlett of the Open University about Levi-Strauss’ legacy for the study of religion. As well as introducing a structuralism inherited from linguistics to the field, Tremlett argues that he also anticipates contemporary cognitive approaches. We discuss his notion of bricolage and how it affected Levi-Strauss’ analyses of mythology.
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This is the second episode on a series on early 20th century theorists of religion. The first featured Robert Segal on C. G. Jung; next week features Ivan Strenski on Durkheim.
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Ann Taves joins us to discuss her work arguing that we should study religions under the broader rubric of "worldviews" and "ways of life". This ambitious interdisciplinary project aims to place a micro-level analysis of individual worldviews into a broader evolutionary perspective.
For the past few days I attended the International Association for the Cognitive Science of Religion’s (IACSR) 5th Biennial Conference. The theme this year was focused on addressing the state of the field, 25 years after the cognitive approach to religion (CSR) first appeared (at least in its modern incarnation).
In this podcast Associate Professor David Feltmate, author of Drawn to the Gods: Religion and Humor in The Simpsons, South Park, and Family Guy, chats to Breann Fallon about the manner in which these three television shows create a broad commentary on religion for the general public.
"‘Levi-Strauss argues that what “we” in “the West” call history is in fact myth by another name’ (Tremlett, 2008:56). Conversely, what we call myth is also history. But if so, what difference is there in calling a story myth or history? If Evolution can be called both history and myth what differs between each usage? It is, I suggest, the fact that when we speak, for example, of the Evolution myth we think of something that is false-prone and when we speak of the Evolution theory (here a synonym for history) we think of it as true-prone. The question of which is used depends on who is speaking."
The secularisation thesis - the idea that traditional religions are in terminal decline in the industrialised world - was perhaps the central debate in the sociology of religion in the second half of the 20th century. Scholars such as Steve Bruce, Rodney Stark and Charles Taylor argued whether religion was becoming less important to individuals, or that only the authority of religions in the public sphere was declining.
The RSP Psychology of Religion Participatory Panel Special took place during the International Association for the Psychology of Religion 2013 world congress this August in Switzerland, hosted at the at the University of Lausanne. We asked for the RSP listeners to steer the conversation and YOU responded with tough questions...
In the 1960s, most sociologists consciously or unconsciously bought into idea of the 'death of god' - religion became effectively invisible to academia. Throughout the 1980s and 90s, a number of events - most notably the 'Satanic Verses' controversy - dramatically increased the 'visibility' of religion: it became a political problem. Now, in the 21st century, ...
Any casual user of social media can’t have missed the increasing number of adverts for dozens of ‘mindfulness’ apps. Perhaps you have encountered the term in the workplace or in a healthcare setting? It seems that, in the contemporary West, mindfulness is everywhere. But what is it? How popular is it? What is its connection to particular forms of Buddhism? Can it ever be considered wholly secular or is it necessarily religious? And why does this matter, and for whom? Today, Chris is joined by Ville Husgafvel of the University of Helsinki to discuss these important questions surrounding an increasingly pervasive phenomenon that has received little engagement from the critical religious studies community.
As one of the earliest forms of Personality Assessment, the Myers Briggs Type Indicator or MBTI was first formally published in 1942 by Katharine Briggs and Isabel Myers. Inspired by the theoretical richness of Carl Jung, the MBTI explored and celebrated the differences of people regarding their behavior. Psychology certainly has benefited from the application of Personality Type in a variety of ways.
Carl Gustav Jung (1875-1961) was a Swiss psychiatrist. Initially a collaborator with Sigmund Freud, the two later split and Jung went on to found the Analytical Psychology school of psychotherapy. His approach focussed on what he called the process of individuation, ...
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