Page 75 - Decoding Culture
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68  D E C O D I N G   C U L TURE

           reconstructed by the analyst. In Saussure, notably, this conception
           is not cast in terms of any distinctive notion  of the unconscious.
           Levi-Strauss, however, comes to read the structuralist project with
           a view to apprehending unconscious structures, and to see those
           structures as universal: 'the unconscious activity of the mind con­
           sists  in  imposing  forms  upon  content,  and  if these  forms  are
           fundamentally the same for all minds - ancient and modern, prim­
           itive  and  civilised'  (Levi-Strauss,  1972: 21) .  Paradoxically,  then,
           what  we  see  here  is a  social  anthropologist undercutting  the
           strong social and relativistic potential of Saussurian structuralism
           in favour of an approach which seeks to comprehend underlying
           structure in terms of universal, unconscious categories - to reveal
           what an  unconvinced  Edmund Leach  (1970:  60)  described as 'a
           single unitary message inherent in the architecture of the human
           mind'.
              The second  distinctive  feature  of Levi-Strauss'  structuralism
            derives particularly from his admiration for Jakobson's approach to
           phonemic analysis. As he does in many of his early writings, Levi­
            Strauss turns to kinship to illustrate his point. 'Like phonemes,' he
            argues  (1972:  34) ,  'kinship terms  are  elements  of meaning;  like
            phonemes, they acquire meaning only if they are integrated  into
           systems. "Kinship systems," like "phonemic systems," are built by
            the  mind  on  the  level  of unconscious thought.' Accordingly,  he
            suggests,  the  systems  are  of the  same  type  and  may be under­
            stood using analogous methods. Since Jakobson's method centres
            upon binary oppositions, it is this binarism on which Levi-Strauss
            draws  in  formulating  his  own  methodology.  Where  Jakobson
            worked with oppositions between  elements  such  as vowels  and
            consonants and with contradictions which can be related to each
            other because they are analogous in form, Levi-Strauss seeks out
            permutations and combinations of units in kinship, in totemic sys­
            tems, and, above all,  in myth, where, in a hugely ambitious series





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