Relations between Funerary Cannibalism and Warfare Cannibalism: The Question of Predation

The Wari’, a southern Amazonian group of the Txapakura linguistic family, ate their dead and their enemies until at least the beginning of the 1960s. This article argues the continuity between these two forms of cannibalism by demonstrating that the Wari’ conceive the ingestion of the dead as a means of transforming them into prey. Predation – a defining characteristic of Amerindian warfare cannibalism – comprises a crucial means of differentiating two terms set in relationship, whether these terms be allies and enemies, the Wari’ and animals, or the living and the dead. In a world peopled by actual or potential human subjects, to transform the other into prey is to guarantee oneself the exclusive position of human, despite this being an essentially temporary position.     

Lévi-Strauss on the Oedipus Myth: A Reconsideration

The first half of the article presents a critique of Lévi-Strauss' well-known analysis of the Oedipus myth. A consideration of Greek beliefs suggests that Lévi-Strauss is incorrect in tying certain events in that myth to the "overvaluation of blood relations" and in asserting that the myth is concerned with the "affirmation/denial of man's autochthonous origins." The second half of the article presents a different structural analysis of the entire Theban Saga, of which the Oedipus myth is but a part. It concludes (1) that Lévi-Strauss is correct in identifying a series of events in the myth which indicate the devaluation of blood relations, but that these events specifically refer to the devaluation of patrilineal kin ties and that the range of events indicating the devaluation of patrilineal ties is broader than his analysis would suggest, and (2) there is another series of repeated events (unmentioned by Lévi-Strauss) which indicates the affirmation of patrilineal kin ties. The final hypothesis— that the opposition between the devaluation/affirmation of patrilineal kin ties underlies the Theban Saga— "makes sense" in terms of Greek history, as the period in which the Olympian myths look their present form is also the period in which the Greeks moved from a society organized along patrilineal kin ties to one organized around allegiance to the polis. [structuralism, Oedipus myth, myth and social structure, Lévi-Strauss, anthropological theory]     

Managing the Myth of Ecotourism: A Queensland Case Study

Although social anthropologists are taking an increased interest in tourism in Australia, not much attention has been paid thus far to the sites from which visitors take off into the bush, wilderness or nature. Tourist resorts and lodges are not simply the locations in which basic needs are met before more energetic activities begin. Especially in ecotourist settings, important ideological claims are made about their built environments as well as the everyday practices and localised activities which are ongoing in these discursive sites. This paper provides an ethnographic analysis of one such ecotourist resort. It aims to detail the myths which are manufactured about its relation to the island environment in which it is situated, and to the world beyond.     

Female Political Participation: A Cross-Cultural Explanation

In this paper I seek to understand societal-level mechanisms associated with gender-based inclusion and exclusion from political life. The analysis finds two conceptually and statistically independent forms of female political participation: involvement in decision making, and the existence of organizations and/or positions controlled by, or reserved for, women. A multivariate analysis of data from 90 preindustrial societies identifies social structural, psychocultural, and behavioral variables affecting female inclusion and exclusion, and their role in a theory of female political participation is discussed.     

Organisms as Functional Machines: A Connectivity Explanation

Living organisms exist as a complex set of levels of organizationarranged in a pattern of strong ordering with none of theselevels being more important than others for a full understandingof life. Central to biological strong ordering is the organismallevel. Individual organisms are of special interest to biologistsbecause they are relevant to all biological processes regardlessof the operational level of the process. This is especiallytrue for investigations of the morphological-physiological propertiesof organisms. For such studies, living organisms must be consideredas complex machines with all of the sophisticated integrationand multifarious interactions of component parts typical ofcomplex systems. Understanding of the properties of any individualfeature in an organism depends as much, or possibly even more,on an appreciation of its connections and interactions withother features of that organism than on an understanding ofits intrinsic attributes. Learning the connectivity skills,including the modes of thinking, needed to comprehend the integrationof diverse components of any complex system requires a differenttraining than that needed to determine the detailed attributesof individual parts; both are necessary, however, to achieveproper advances in biological knowledge. Case studies of severalvertebrate features will be used to illustrate types of interactionswhich exist between structural/functional attributes, and howtheir recognition can lead to new and interesting questions.This "feeling for the organism" may be the major factor separatingthose biologists who are able to make important discoveriesfrom those who will only provide the subsequent, less excitingdetails of normal science.     

A Structural Analysis of a Mandan Myth

Abstract

This is an exercise in the application of Levi-Strauss’ techniques for the structural analysis of a myth. The technique puts form or structure before content-saying that cultural forms are reducible to Mind. The operations of the Mind conform to a dialectical process, pitting one form with its contrary, and arriving at a synthesis or mediation of terms. The elements of the myth will be strung out in two dimensions as the score of an orchestra -- a sequential order of notes is matched up with the harmony. Interpreting the score is like deciphering a code, which only becomes significant through the proper identification of the permutation of symbols.

Three myths concerned with the Shell Robe Bundle from the Mandan were analyzed. Starting with one myth, opposing categories were constructed from a four-column sequence of elements. Permutations and homologous relations that obtained were then examined when all myths were compared. The structure of the myth rested on the oppositions winter and summer, and moved in cycles of opposition to that of life and death. Each opposing pair was mediated by the succeeding cycle as Winter and Summer are mediated by North and South.