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]     

Myth and History: A General Model and Its Application to the Bible

This paper focuses upon the prevalent complementary definitions of myth and history and questions their analytic utility with reference to literary documents that bespeak the transition between mythic and historic cognition. In the style of ethnosemantic analysis, these definitions are treated as a semantic domain and subjected to formal analysis. The components elicited constitute a new definition—more precisely, a two-dimensional model of the relationship between myth and history. Subsequently, the model is applied to a series of books from the Bible with the conclusion that men and women are structurally equal since, in their roles as social actors, both represent different components of myth as well as history.     

Symbolic violence and sexualities in the myth making of Mexican national identity

Symbolic violence has the capability to transform aspects of gender, race, ethnicity and sexuality and it is portrayed in a vast iconography, from myth, historic documents, prints and drawings. In this article I focus on two constructions of national identity that are entwined with gender and sexual roles: first, the mestizo myth, or the narrative of the common ethnic origins of the Mexican nation, and, second, the popular consumption of this national myth in the form of pictures and drawings depicting mestizo couples, the progenitors of idealized Mexican families conforming an integrative nation. To illustrate my argument I have used newspaper articles written by nineteenth-century women and picture cards of calendars and almanacs (mid-twentieth century) which give account of roles of sexuality and gender in shaping the nationalist mythology of common origin.     

Structure and Process in the Interpretation of South American Myth: The Arawak Dog Spirit People

Recent work on oral narrative has emphasized differences in textual and performative approaches, which in turn has tended to widen the distinction between two fundamental categories of anthropological thought: structure and process. This paper argues that, at least for the interpretation of South American myth, an integrated approach is essential. After reviewing the epistemological basis of current problems in myth studies, the paper attempts a structural analysis of myths with the theme of a metamorphic conjugal union between human and nonhuman. Processual considerations are introduced in the form of syncretic myth, and the argument is advanced that there exist syncretic transformations of a structural nature. Identifying these provides the beginnings of a bridge between structure and process, and leads to an examination of the performative context of the subject myth. Other narrative genres, dealing with explicitly ethnic concepts, are implicated in the processual sequence of the telling and interpretation of the tale. The attempted synthesis of structure and process in narrative analysis leads to an engagement with two difficult problems: the relationship between ethnicity and kinship; and the transition from myth to history. [myth, structure, process, ethnicity, kinship]     

The Tragedy of Terrorism: Perspective, Reflection, and Action in the Aftermath

Public reactions to the terrorist acts of September 11 included a range of responses from shock, fear, and anger, to group profiling, acts of violent retribution, and dichotomous "us" and "them" thinking. The cycle of terrorism requires perspective and reflection so that educational anthropologists can act in ways that lead to more useful understandings of the phenomenon and tragedy of terrorism within society-at-large.     

Tantalus, restraint theory, and the low-sacrifice diet: the art of reverse abstraction: 10th International Congress on Obesity; September 4, 2006; Sydney,Australia - Symposium: obesity management: adding art to the science, invited presentation

This paper argues that clinicians face the unique artistic challenge of taking concrete pieces of data - scientific findings - and abstracting them into effective therapeutic interventions. Moreover, this abstraction has to be modified for different personality types. The process of therapeutic change and how it can be impeded by the traditional medical model are briefly explored. The doctor-patient dyadic treatment relationship, while appropriate and necessary for many medical interventions, can disavow the source of change when it comes to lifestyle conditions such as obesity. Restraint theory and its origins in Greek mythology are briefly reviewed and integrated with Bowlby's attachment theory as precepts in developing a psychologically based dietary approach. By retaining in people's diets foods they have a deep emotional attachment to, the low-sacrifice diet attempts to encourage caloric restriction in a way that does not trigger rebound overeating.     

Negotiating ethnic identity. Ibo strangers in a Yoruba Town*

This paper summarizes data collected from the literature on 123 interior attached ditch enclosures ("sacred enclosures") of the Middle and Upper Ohio River Valley. In addition to the data summary it isolates two structural elements‐dirt and water—that were employed consistently in the construction of sacred spaces beginning about 2300 B.P. These same two elements reappear in the historic mythology of the region. It is proposed that the enclosures represent a material expression of the creation of the world as an historical event. Thus, the creation of a sacred place for ritual was also a recreation of the cosmos as related historically in the Earth Diver myth.     

Medea in full self-control

Medea, a loving but betrayed character from Greek mythology who murdered her own children, inspired the naming of an Arabidopsis regulatory protein involved in the control of endosperm development in the maturing seed. In contrast to the Medea of antiquity who, according to Euripides, cannot be called a model of self-control, three recent publications demonstrate that MEDEA in plants is in command of its own action by autoregulation.     

Untying the Gordian knot of creation: metaphors for the Human Genome Project in Greek newspapers

This article studies the metaphorical expressions used by newspapers to present the near completion of the Human Genome Project (HGP) to the Greek public in the year 2000. The analysis, based on cognitive metaphor theory, deals with the most frequent or captivating metaphors used to refer to the human genome, which give rise to both conventional and novel expressions. The majority of creative metaphorical expressions participate in the discourse of hope and promise propagated by the Greek media in an attempt to present the HGP and its outcome in a favorable light. Instances of the competing discourse of fear and danger are much rarer but can also be found in creative metaphorical expressions. Metaphors pertaining to the Greek culture or to ancient Greek mythology tend to carry a special rhetorical force. However, it will be shown that the Greek press strategically used most of the metaphors that circulated globally at the time, not only culture specific ones.     

Snuggles,Cuddles and Sexuality: An(other) Anthropological Interpretation of May Gibbs's Snugglepot and Cuddlepie1

This paper offers an interpretation of May Gibbs's classic illustrated children's story, The Complete Adventures of Snugglepot and Cuddlepie. Its inspiration was Annette Hamilton's 1975 anthropological analysis, ‘Snugglepot and Cuddlepie: happy families in Australian society’. Rather than effacing that account, my reinterpretation draws on and augments it, even as it turns it ‘inside out’. The paper argues that stories acquire mythic status by magnetising interpretation. In suggesting that questions of subjectivity, identity and sublimated obsession are central concerns of May Gibbs's story, it directs our attention to the authoring of culture, its creation, transmission and transformation. The ‘Mother of the Gumnuts’ emerges from her recurring depictions of kinship and friendship, marriage and adoption, twinship and mirroring, androgyny, ambiguity and ambivalence, as queerly contemporary. If the approach advocated here is correct, such a revelation (and the sense we make of its significance) will not only complicate, but also enhance, Snugglepot and Cuddlepie's enduring appeal and emblematic status as a national icon.     

Piercing transfigurations: Representations of suffering in Cyprus

This paper explores representations of suffering in Cyprus, a divided island. It examines differences between Greek and Turkish Cypriots in their official publicity/propaganda photographic material in representing the issue of missing persons in Cyprus. It attempts to show that the differences are relatable not just to their different persuasive strategies, but also to different approaches to photography, to experience and memory. For the Greek Cypriots, the sacrifice of the person has to be represented as an absent body, the quintessential example being Christ. By contrast, for the Turkish Cypriots it is the presence of a (dead) body, the body of the dead hero/fighter, that signifies a sacrifice and transforms him into a shehit (martyr). Such differences can be related to differences between the two groups in the political fabulation of the past and its appeal to “memory” and “experience”. The Turkish Cypriots because of their pressing political problems, especially between 1963–70 when they tended to view their survival as being at stake, use photographs in a relatively “realist” matter‐of‐fact way although their aim is highly emotionally charged. Greek Cypriots use photographs as representations of what is in effect an iconic predicament: representation as participating in some fundamental way in that which it represents. After examining the predicament of depicting suffering through photography, the paper suggests that to respond effectively to suffering we may have to approach it not through the seductive realism of the photograph but through its means of representing the symbolic and the imaginary.     

On being ethnic: The politics of identity breaking and making in Canada,or, Nevra on Sunday

The creation of ethnically sensitive health care is a major federal and provincial government concern in Canada at present. The concept of multiculturalism is used to reinforce the notion of rights for minority groups and the Canadian mozaic is explicitly contrasted with the American melting pot. In this paper, the lives of Greek immigrant women in Montreal are used to illustrate how class and gender are as relevant to the immigrant experience as is ethnicity. It is shown how values which were central to female identity in Greece can become a liability after immigration and how the notion of Greek identity in Canada is a fluid category which is subject to repeated transformations. It is suggested that medical anthropologists who ignore the complexity of social categories and whose focus is limited to the cultural construction of illness and the expression of distress are in danger of reinforcing a notion of the quaint ethnic, a stereotype to which the concept of multiculturalism is often reduced.

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Résumé La création de services de santé sensibles aux besoins des différents groupes ethniques est présentement un socci majeur des gouvernements fédéral et provincial au Canada. Le concept de multiculturalisme est utilisé pour renforcer I'idée des droits des groupes minoritaires et la mosaïque canadienne est explicitement contrastée avec the American melting pot. Dans cet exposé, j'utilise la vie des femmes immigrantes grecques à Montréal pour démontrer que la classe et le sexe sont aussi pertinent par rapport à l'expérience des immigrants que l'ethnicité. On montre de quelle façon les valeurs qui sont centrales à l'identité féminine en Grèce peuvent en venir à constituer un problème après l'immigration et comment la notion d'identité grecque au Canada est une catégorie fluide qui est sujette à de multiples transformations. On suggère que les anthropologues médicaux qui ne tiennent pas compte de la complexité des catégories sociales et dont le centre d'intérêt est limité à la cultural construction of illness et à l'expression of distress courent le danger de renforcer la notion de quaint ethnic, un stéréotype auquel le concept de multiculturalisme se trouve souvent réduit. Notes 1 See, for example, Low 1985; Davis 1989; Dunk 1989; Guarnaccia et al. 1989; Van Schaik 1989. 2 Data for this study were obtained initially from eighty-three fast generation Greek immigrant women living in Montreal who were given semi-structured interviews in Greek in their homes. It became apparent in the course of carrying out these interviews that the concept of nevra was central in the narratives given by virtually all of the respondents. This term was inevitably used to link environmental and psychosocial variables to distress and painful physical states. In the second phase of the research, 19 of the original women were selected for in-depth open-ended interviews during which the concept of nevra was discussed in detail. A further data set was obtained from twenty five women who were interviewed in the office of a Greek Canadian general practitioner and 15 more attending a poly-clinic in a Montreal teaching hospital. These interviews were carried out in order to establish if nevra is used as a presenting complaint in clinical settings, and if so, how it is managed by health care professionals. Several internists, psychiatrists, family and general practitioners, and social workers who have daily contact with Greek patients were also interviewed.

     

Psychosocial stress, symptoms, and anxiety of male and female teachers in Greece

Psychosocial stress as measured by a Greek adaptation of the Schedule of Recent Experiences (SRE) constructed by Holmes and Rahe was studied in relation to symptoms, manifest anxiety, visits to doctor, and health concerns using 129 male and female Greek elementary school teachers. Psychosocial stress was related to number of symptoms and to level of manifest anxiety only with women. Although no sex differences were found in average psychosocial ratings, males and females reported different stressful life events. Females reported more symptoms than males, and had higher manifest anxiety. Relationships of sex differences to cultural norms are discussed.     

Prayer,Silence, and Psychotherapy

A new interpretation of L.S. Vygotsky's “The Tragedy of Hamlet, the Prince of Denmark” and his little-known publication “Traurnye stroki-Den' 9 ava.” An essential question (object) of these texts is the secret of genuine human overcoming of suffering. This is also the main problem of psychotherapy. Vygotsky's answer has both psychological and religious sgnificance: the experience of a tragedy is mediated by prayer. Vygotsky's idea creates the basis for religiously oriented, “synergetic” psychotherapy where the main process will be spiritual, including prayer.     

Poetry, physiology, and puerperal fever: understanding the young Oliver Wendell Holmes

The 19th-century American physician Oliver Wendell Holmes (1809-1894) is known, internationally, more for his literary output than for his contributions to medical science. Yet a single paper he wrote in 1843--"The Contagiousness of Puerperal Fever"--has made him a hero in the eyes of many (especially in the United States) of the struggle against that scourge. Why that one article, written when Holmes was still in his thirties, should--even in its expanded 1855 version--so routinely be referred to as a "classic of medical literature", and why its author should have been raised on such a high pedestal that some grant him a position beside Ignác Semmelweis, are complicated questions. This present paper is an attempt to begin assessing what it is that makes someone a medical hero by looking at three different aspects of Holmes's early career. He was even as a young man a poet and a physiologist/anatomist as well as the author of this important essay. Whether and how those three features of Holmes's many-sides public persona are connected is discussed as a prelude to considering whether his work on puerperal fever legitimates his status as a medical hero.     

Looking at proteins: representations, folding, packing, and design. Biophysical Society National Lecture, 1992.

Looking at proteins is an active process of interpretation and selection, emphasizing some features and deleting others. Multiple representations are needed, for such purposes as showing motions or conveying both the chain connectivity and the three-dimensional shape simultaneously. In studying and comparing protein structures, ideas are suggested about the determinants of tertiary structure and of folding (e.g., that Greek key beta barrels may fold up two strands at a time). The design and synthesis of new proteins "from scratch" provides a route toward the experimental testing of such ideas. It has also been a fruitful new perspective from which to look at structures, requiring such things as statistics on very narrowly defined structural categories and explicit attention to "negative design" criteria that actively block unwanted alternatives (e.g., reverse topology of a helix bundle, or edge-to-edge aggregation of beta sheets). Recently, the field of protein design has produced a rather unexpected general result: apparently we do indeed know enough to successfully design proteins that fold into approximately correct structures, but not enough to design unique, native-like structures. The degree of order varies considerably, but even the best designed material shows multiple conformations by NMR, more similar to a "molten globule" folding intermediate than to a well ordered native tertiary structure. In response to this conclusion, we are now working on systems that test useful questions with approximate structures (such as determining which factors most influence the choice of helix-bundle topology) and also analyzing how natural proteins achieve unique core conformations (e.g., for side chains on the interior side of a beta sheet, illustrated in the kinemages).     

The story catches you and you fall down: tragedy,ethnography, and "cultural competence"

Anne Fadiman's The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures (Noonday Press, 1997) is widely used in "cultural competence" efforts within U.S. medical school curricula. This article addresses the relationship between theory, narrative form, and teaching through a close critical reading of that book that is informed by theories of tragedy and ethnographies of medicine. I argue that The Spirit Catches You is so influential as ethnography because it is so moving as a story; it is so moving as a story because it works so well as tragedy; and it works so well as tragedy precisely because of the static, reified, essentialist understanding of "culture" from which it proceeds. If professional anthropologists wish our own best work to speak to "apparitions of culture" within medicine and other "cultures of no culture," I suggest that we must find compelling new narrative forms in which to convey more complex understandings of "culture."     

Participant-observation: The razor's edge

Conclusion The purpose of my quest differs from that of the typical Western hero-wanderer (one descent line of which is incarnated in Larry Darrel's The Razor's Edge) who attempts to transcend suffering and become dispassionate. Although the hero was a participant-observer in several locales—among peasants in rural France, in a spiritual community in India, as well as with his cosmopolitan friends in Paris, London and Chicago—he remained untouched and uninvolved. His lack of engagement was symbolized by his broken engagement with his fiancee. The broken engagement signaled the beginning of his spiritual quest that followed an ancient path. It is the archetypal pattern of the hero's quest, a pattern inscribed in the myths of the West as well as East. Achieving the goal of detachment involves leaving behind attachments to the world, signified by women, who are thought to represent the snares of the quotidian world that entrap men The myth and the model clearly have gender implications. Although women identify with the model, they crash against Scylla or Charybdis when they try to follow it, and realize too late that it was never meant for them. At the same time, we must not imagine that such a model is only romantic or spiritual. In an alternative vision, maturity might mean the recognition of incommensurable worlds and of the ability neither to obliterate nor encompass them, but to bridge them by insight and empathy.Moving toward a moment of recognition, Ali and I were at the razor's edge. I could not pass over and enter into his world without creating damage, and he could not enter mine. We both knew it and yet we stared across the abyss gladdened as well as saddened by this knowledge. That moment also brought to awareness the constraints and possibilities of anthropology. When common suffering becomes the gridge to understanding, anthropologists may learn to walk the edge of the razor without simply reducing difference to banal universals or merely celebrating difference. Instead we are called upon to use our compassion to bear witness to the sources of suffering and the forces of oppression.The sharp edge of a razor is difficult to pass over. The path to understanding across cultures is hard and, in this life, is composed both of Heaven and of Hell.

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The “Beauty Myth” Is No Myth

The phenomenon of apparently greater emphasis on human female physical attractiveness has spawned an array of explanatory responses, but the great majority can be broadly categorized as either evolutionary or social constructivist in nature. Both perspectives generate distinct and testable predictions. If, as Naomi Wolf (The beauty myth: How images of female beauty are used against women. New York: William Morrow, [originally published in 1991], 2002) and others have argued, greater emphasis on female attractiveness is part of a predominantly Western “beauty myth,” then an analysis of a culturally diverse sample should reveal marked fluctuation in gendered attractiveness emphasis: there should be significant numbers of cultures in which male and female attractiveness are equally emphasized, and cultures in which male attractiveness receives more emphasis. On the other hand, an evolutionary perspective suggests that disproportionate emphasis on female attractiveness will be a universal or near-universal phenomenon. To test these hypotheses, we tallied references to male versus female attractiveness in 90 collections of traditional folktales from 13 diverse cultural areas. The results are consistent with the evolutionary predictions and inconsistent with the constructivist predictions. Across culture areas information on physical attractiveness was much more likely to be conveyed for female characters. Together with other recent studies, these results suggest that the main elements of the beauty myth are not myths: there are large areas of overlap in the attractiveness judgments of diverse populations, and cross-cultural emphasis on physical attractiveness appears to fall principally upon women.