In what ways is The Sorcerer and His Magic an example of structural anthropology?

In what ways is The Sorcerer and His Magic an example of structural anthropology?

                                                                                                       

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In what ways is The Sorcerer and His Magic an Example of Structural Anthropology?

Structural anthropology is based on Claude Lévi-Strauss' notion that undisputable deep structures occur in all cultures. Thus, all cultural undertakings have homologous complements in other cultures, that is, all cultures are equitable. The Sorcerer and His Magic expresses many instances of structural anthropology including the reality of magic, having Kwaikutl believe in sorcery, having the notion that normal people view life as meaningless, and when Nambicuara magician made his community to have a belief in magic.

The conviction which makes magic operational comes from structural anthropology. Magic is efficient because people get better by seeing the shaman. This belief is according to Levi-Strauss emanating from the practitioner-patient-relationship. Having the three parties believe that magic has been used in a certain case makes magic real. This is exemplified when Levi-Strauss indicates that one party failed to trust magic, but later believed in it. This was the Zuni boy who was blamed of conducting sorcery by his supposed victim. At first, he refuted the allegation, but due to pressure, he acknowledged and began to brag about his powers. The community, his victim, and him have an influence that his magic is real (Douglas, 2013). Hence, as per Levi-Strauss, magic is existent implying an undisputable deep structure in the culture.

By having Kwaikutl believe in sorcery, The Sorcerer and His Magic is an example of structural anthropology. The community and the patients influenced Kwaikiutl to believe in magic, which is thought to be an undisputable system. He partook of learning the trickeries of sorcerers through apprenticeship. He was beckoned to heal, and was considered successful. He had desired to uncover sorcerers, but he started to trust that some of their practices were less fabricated than others. This happened after he met the neighboring shamans who were not able to release the bloody worm spat by Quesalid during the healing process. As such, Quesalid encountered two insufficient systems, that is, the one from his village, and the one from the other village. However, he discovered that one was more valid. Hence he went back to Kwaikiutl to compete with him pertaining the learned technique, and he succeeded. Consequently, Kwaikiutl begged Quesalid to teach him the trick. However, Kwaikiutl ended up performing his tricks, and confessed that he was fake and became mad (Levi-Strauss, 2014). Quesalid persisted with his career, and believed that real shamans existed. Hence, this belief is a sign that the system of a deeply engrossed magic culture is present in The Sorcerer and His Magic.

The Sorcerer and His Magic is an example of structural anthropology by having the notion that normal people view life as meaningless, which is the opposite for the mad individuals. Levi-Strauss indicated that pathological and normal thinking are complementary. While normal thought undergoes a discrepancy in meaning, the pathological thought has an excess of meaning. An equilibrium is attained through a structure composed of systems of correlations and oppositions. This is through an integration of a patient, sorcerer, audience, procedures, and representations with each conducting its role. The patient is entirely self-alienation and inactive, while the sorcerer undertakes self-projection and action, then, the cure correlates the two opposite poles. As such, the normal human beings end up viewing life as meaningless.

Moreover, The Sorcerer and His Magic is an example of structural anthropology because Nambicuara magician made his community to have a belief in magic. This happened through Levi-Strauss’s involvement with the Nambicuara Indians in Central Brazil. The entire community did not believe in sorcery. Hence, when a sorcerer disappeared and claimed that thunderstorm had carried him, his cynics would say that he was meeting his past tribe (Levi-Strauss, 2014). These contradictory interpretations are the balancing notions resulting from hazy attitudes with an experiential personality for everyone.

In conclusion, The Sorcerer and His Magic has many examples of structural anthropology. Structural anthropology is founded on the notion that undisputable deep structures occur in all cultures. The reality of magic by having people get better after visiting shaman is a form of structural anthropology. Also, convincing Kwaikutl to believe in sorcery is an indication of structural anthropology. Additionally, structural anthropology is evident when normal people consider life to be meaningless. Lastly, The Sorcerer and His Magic shows structural anthropology when Nambicuara Sorcerer made his community to have a belief in magic.

References

Douglas, M. (2013). Deciphering a Meal on JSTOR. Jstor.org. Retrieved 13 May 2017, from http://www.jstor.org/stable/20024058

Levi-Strauss, C. (2014). Structural Anthropology (4th ed., pp. 167-185). New York: Alan Lane Press.