As per our current Database, Claude Lévi-Strauss has been died on 30 October 2009(2009-10-30) (aged 100)\nParis, France.
When Claude Lévi-Strauss die, Claude Lévi-Strauss was 100 years old.
|Popular As||Claude Lévi-Strauss|
|Age||100 years old|
|Born||November 28, 1908 (Brussels, French)|
Claude Lévi-Strauss’s zodiac sign is Sagittarius. According to astrologers, Sagittarius is curious and energetic, it is one of the biggest travelers among all zodiac signs. Their open mind and philosophical view motivates them to wander around the world in search of the meaning of life. Sagittarius is extrovert, optimistic and enthusiastic, and likes changes. Sagittarius-born are able to transform their thoughts into concrete actions and they will do anything to achieve their goals.
Claude Lévi-Strauss was born in the Year of the Monkey. Those born under the Chinese Zodiac sign of the Monkey thrive on having fun. They’re energetic, upbeat, and good at listening but lack self-control. They like being active and stimulated and enjoy pleasing self before pleasing others. They’re heart-breakers, not good at long-term relationships, morals are weak. Compatible with Rat or Dragon.
On the one hand it would seem that in the course of a myth anything is likely to happen. ... But on the other hand, this apparent arbitrariness is belied by the astounding similarity between myths collected in widely different regions. Therefore the problem: If the content of myth is contingent [i.e., arbitrary], how are we to explain the fact that myths throughout the world are so similar?
At the Sorbonne in Paris, Lévi-Strauss studied law and philosophy. He did not pursue his study of law, but passed the agrégation in philosophy in 1931. In 1935, after a few years of secondary-school teaching, he took up a last-minute offer to be part of a French cultural mission to Brazil in which he would serve as a visiting professor of sociology at the University of São Paulo while his then wife, Dina, served as a visiting professor of ethnology.
The couple lived and did their anthropological work in Brazil from 1935 to 1939. During this time, while he was a visiting professor of sociology, Claude undertook his only ethnographic fieldwork. He accompanied Dina, a trained ethnographer in her own right, who was also a visiting professor at the University of São Paulo, where they conducted research forays into the Mato Grosso and the Amazon Rainforest. They first studied the Guaycuru and Bororó Indian tribes, staying among them for a few days. In 1938, they returned for a second, more than half-year-long expedition to study the Nambikwara and Tupi-Kawahib societies. At this time, his wife suffered an eye infection that prevented her from completing the study, which he concluded. This experience cemented Lévi-Strauss's professional identity as an Anthropologist. Edmund Leach suggests, from Lévi-Strauss's own accounts in Tristes Tropiques, that he could not have spent more than a few weeks in any one place and was never able to converse easily with any of his native informants in their native language, which is uncharacteristic of anthropological research methods of participatory interaction with subjects to gain a full understanding of a culture.
Lévi-Strauss returned to France in 1939 to take part in the war effort, and was assigned as a liaison agent to the Maginot Line. After the French capitulation in 1940, he was employed at a lycée in Montpellier, but then was dismissed under the Vichy racial laws. (Lévi-Strauss's family, originally from Alsace, was of Jewish ancestry.) By the same laws, he was denaturalized (stripped of French citizenship). Around that time, his first wife and he separated. She stayed behind and worked in the French resistance, while he managed to escape Vichy France by boat to Martinique, from where he was finally able to continue traveling. In 1941, he was offered a position at the New School for Social Research in New York City and granted admission to the United States. A series of voyages brought him, via South America, to Puerto Rico, where he was investigated by the FBI after German letters in his luggage aroused the suspicions of customs agents. Lévi-Strauss spent most of the war in New York City. Along with Jacques Maritain, Henri Focillon, and Roman Jakobson, he was a founding member of the École Libre des Hautes Études, a sort of university-in-exile for French academics.
Throughout the late 1940s and early 1950s, Lévi-Strauss continued to publish and experienced considerable professional success. On his return to France, he became involved with the administration of the CNRS and the Musée de l'Homme before finally becoming professor (directeur d'études) of the fifth section of the École Pratique des Hautes Études, the 'Religious Sciences' section where Marcel Mauss was previously professor, the title of which chair he renamed "Comparative Religion of Non-Literate Peoples".
The war years in New York were formative for Lévi-Strauss in several ways. His relationship with Jakobson helped shape his theoretical outlook (Jakobson and Lévi-Strauss are considered to be two of the central figures on which structuralist thought is based). In addition, Lévi-Strauss was also exposed to the American anthropology espoused by Franz Boas, who taught at Columbia University. In 1942, while having dinner at the Faculty House at Columbia, Boas died of a heart attack in Lévi-Strauss's arms. This intimate association with Boas gave his early work a distinctive American inclination that helped facilitate its acceptance in the U.S. After a brief stint from 1946 to 1947 as a cultural attaché to the French embassy in Washington, DC, Lévi-Strauss returned to Paris in 1948. At this time, he received his state doctorate from the Sorbonne by submitting, in the French tradition, both a "major" and a "minor" doctoral thesis. These were The Family and Social Life of the Nambikwara Indians (La vie familiale et sociale des indiens Nambikwara) and The Elementary Structures of Kinship (Les structures élémentaires de la parenté).
A preference for "functionalist" explanations dominated the social sciences from the turn of the twentieth century through the 1950s, which is to say that anthropologists and Sociologists tried to state the purpose of a social act or institution. The existence of a thing was explained, if it fulfilled a function. The only strong alternative to that kind of analysis was historical explanation, accounting for the existence of a social fact by stating how it came to be.
While Lévi-Strauss was well known in academic circles, in 1955 he became one of France's best known intellectuals by publishing Tristes Tropiques in Paris that year by Plon (and translated into English in 1973, published by Penguin). Essentially, this book was a memoir detailing his time as a French expatriate throughout the 1930s, and his travels. Lévi-Strauss combined exquisitely beautiful prose, dazzling philosophical meditation, and ethnographic analysis of the Amazonian peoples to produce a masterpiece. The organizers of the Prix Goncourt, for instance, lamented that they were not able to award Lévi-Strauss the prize because Tristes Tropiques was nonfiction.
Lévi-Strauss's theory is set forth in Structural Anthropology (1958). Briefly, he considers culture a system of symbolic communication, to be investigated with methods that others have used more narrowly in the discussion of novels, political speeches, Sports, and movies.
Lévi-Strauss was named to a chair in social anthropology at the Collège de France in 1959. At roughly the same time he published Structural Anthropology, a collection of his essays which provided both examples and programmatic statements about structuralism. At the same time as he was laying the groundwork for an intellectual program, he began a series of institutions to establish anthropology as a discipline in France, including the Laboratory for Social Anthropology where new students could be trained, and a new journal, l'Homme, for publishing the results of their research.
Now a worldwide Celebrity, Lévi-Strauss spent the second half of the 1960s working on his master project, a four-volume study called Mythologiques. In it, he followed a single myth from the tip of South America and all of its variations from group to group north through Central America and eventually into the Arctic Circle, thus tracing the myth's cultural evolution from one end of the Western Hemisphere to the other. He accomplished this in a typically structuralist way, examining the underlying structure of relationships among the elements of the story rather than by focusing on the content of the story itself. While Pensée Sauvage was a statement of Lévi-Strauss's big-picture theory, Mythologiques was an extended, four-volume Example of analysis. Richly detailed and extremely long, it is less widely read than the much shorter and more accessible Pensée Sauvage, despite its position as Lévi-Strauss's masterwork.
In 1962, Lévi-Strauss published what is for many people his most important work, La Pensée Sauvage, translated into English as The Savage Mind. The French title is an untranslatable pun because the word pensée means both "thought" and "pansy", while sauvage has a range of meanings different from English "savage". Lévi-Strauss supposedly suggested that the English title be Pansies for Thought, borrowing from a speech by Ophelia in Shakespeare's Hamlet (ACT IV, Scene V). French editions of La Pensée Sauvage are often printed with an image of wild pansies on the cover.
Lévi-Strauss completed the final volume of Mythologiques in 1971. On 14 May 1973, he was elected to the Académie française, France's highest honour for a Writer. He was a member of other notable academies worldwide, including the American Academy of Arts and Letters. In 1956, he became foreign member of the Royal Netherlands Academy of Arts and Sciences. He received the Erasmus Prize in 1973, the Meister-Eckhart-Prize for philosophy in 2003, and several honorary doctorates from universities such as Oxford, Harvard, Yale, and Columbia. He also was the recipient of the Grand-croix de la Légion d'honneur, was a Commandeur de l'ordre national du Mérite, and Commandeur des Arts et des Lettres. In 2005, he received the XVII Premi Internacional Catalunya (Generalitat of Catalonia). After his retirement, he continued to publish occasional meditations on art, music, philosophy, and poetry.
In the 1980s, he suggested why he became vegetarian in pieces published in Italian daily newspaper La Repubblica and other publications anthologized in the posthumous book Nous sommes tous des cannibales (2013): "A day will come when the thought that to feed themselves, men of the past raised and massacred living beings and complacently exposed their shredded flesh in displays shall no doubt inspire the same repulsion as that of the travellers of the 16th and 17th century facing cannibal meals of Savage American primitives in America, Oceania or Africa."
French President Nicolas Sarkozy described him as "one of the greatest ethnologists of all time". Bernard Kouchner, the French Foreign Minister, said Lévi-Strauss "broke with an ethnocentric vision of history and humanity ... At a time when we are trying to give meaning to globalisation, to build a fairer and more humane world, I would like Claude Lévi-Strauss's universal echo to resonate more strongly". In a similar vein, a statement by Lévi-Strauss was broadcast on National Public Radio in the remembrance produced by All Things Considered on November 3, 2009: "There is today a frightful disappearance of living species, be they plants or animals. And it's clear that the density of human beings has become so great, if I can say so, that they have begun to poison themselves. And the world in which I am finishing my existence is no longer a world that I like." The Daily Telegraph said in its obituary that Lévi-Strauss was "one of the dominating postwar influences in French intellectual life and the leading exponent of Structuralism in the social sciences". Permanent secretary of the Académie française Hélène Carrère d'Encausse said: "He was a thinker, a Philosopher ... We will not find another like him".
Lévi-Strauss's later works are more controversial, in part because they impinge on the subject matter of other scholars. He believed that modern life and all history was founded on the same categories and transformations that he had discovered in the Brazilian back country–The Raw and the Cooked, From Honey to Ashes, The Naked Man (to borrow some titles from the Mythologiques). For instance he compares anthropology to musical serialism and defends his "philosophical" approach. He also pointed out that the modern view of primitive cultures was simplistic in denying them a history. The categories of myth did not persist among them because nothing had happened–it was easy to find the evidence of defeat, migration, exile, repeated displacements of all the kinds known to recorded history. Instead, the mythic categories had encompassed these changes.
Claude Lévi-Strauss was born to French Jewish parents who were living in Brussels at the time, where his father was working as a portrait Painter. He grew up in Paris, living on a street of the upscale 16th arrondissement named after the Artist Claude Lorrain, whose work he admired and later wrote about. During the First World War, he lived with his maternal grandfather, who was the rabbi of the synagogue of Versailles. He attended the Lycée Janson de Sailly and the Lycée Condorcet.