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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It is generally accepted - at least as far as most academics are concerned - that there is a distinct difference between religious studies and theology. As you shall see from this interview, however, things are much more complicated, and Professor Wiebe is particularly qualified to present his own take on the relationship between these two distinct disciplines.
I wish to deepen the discussion by investigating the discursive link and importance Catholic Ultramontanism played in constructing French-Canadian/Franco-American identity on both sides of the Canada/US border.
In the early morning hours of November 9th 1965, a 22 year old Catholic man from upstate New York named Roger Allen Laporte self-immolated in front of the United Nations in New York City as a strong political protest against the Vietnam War.
It's some time since I talked with my namesake Douglas Ezzy so it's good to have this chance to pick up some of his points even though Tasmania may not be the perfect location to boomerang something back to him from Durham UK. Good, too, since my more frequent friendly chats with Allan Kellehear find some echo in that conversation.
"‘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."
In this interview, Molly Bassett begins by introducing us to the world of Middle America, the sources scholars use today to study this period and its cultures, and then describes the benefits and challenges of teaching with Meso-American materials. Her students learn not only to challenge the categories scholars use to describe religious ideas like "god," ...
For this interview with Lynn Davidman, we focus on the concepts of conversion and deconversion, illustrations of these processes in various contexts, what each term means and how each is experienced in someone's life, the histories of these terms and their use in scholarship, and issues that arise from their conceptualization or use.
In this interview Associate Professor Will Sweetman talks to Thomas White about the idea that ‘Hinduism’ and many of the other terms we use to classify religions—including the term religion itself—are modern inventions, emerging out of nineteenth-century inter-cultural contact and European colonialism. Will argues against this critique, and to make his case he draws on historical sources that discuss ‘Hinduism’ both outside of the anglophone ...
Since the 1980s, the category of "Indigenous Religion" - or "Religions" - has become a staple feature of the terminology of the study of religion. But what do we mean when we use it? Is it necessarily tied to a particular geographical area? Or something which originates with a particular ethnic group,
How does discipline impact the way we see Buddhist ritual? How can more diverse disciplinary conversations help scholars see ritual in new ways? Five scholars from four time zones come together from around the world to discuss the impacts of interdisciplinary approaches to Buddhist ritual.
"Religions are belief systems", "Religions are intrinsically violent", "Religion is Bullshit"... these are just some of the pervasive cliches that we might hear from time to time in the English-speaking world about our central topic of discussion on the RSP, 'religion'.
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