Page 76 - Decoding Culture
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E N TER STRUCTURALISM  69

          of works, he sought to uncover the elements out of which all myths
          were constructed.
            Leavening Saussurian structuralism with a focus on universal,
          unconscious  structures  and  a method  grounded  in basic binary
          distinctions leads Levi-Strauss to a series of esoteric, complex, and
          sometimes all but impenetrable works of detailed analysis. At its
          simplest, this involves taking diverse myths, breaking them into
          their  constituent  units  - in  the  early  stages  he  called  them
          'mythemes' - and trying to show how their combinations and per­
          mutations, their inversions and transformations, can be understood
          in terms of fundamental binary oppositions such as those between
          Life and Death, Nature and Culture, Raw and Cooked. But as he
          progresses from the basic argument of his famous 1955 essay The
          Structural Study of Myth'  (1972:  206-231)  through  the four vol­
          umes  of  M y thologiques  (1970,  1973,  1978,  1990) ,  it  becomes
          increasingly  difficult  to  accept  his  ingenious  interpretative
          accounts at face value. As Culler (1975: 47) observes, in the context
          of a broadly  sympathetic critique: 'when, as is  so often the case,
          Levi-Strauss  compares  two  myths  from  different  cultures  and
          claims to derive their meaning from the relations between them,
          his analysis may become very problematic indeed. There is no a
          Priori reason to think that the myths have anything to do with one
          another.' No a Priori reason, that is,  other than Levi-Strauss' con­
          viction  that his method  allows  him  to  reveal  structures which
          derive from the basic categories of human thought.
            What Levi-Strauss is doing in his myth analysis is offering com­
          plex,  conjunctive  readings  of networks  of texts  with  a  view to
          establishing the set of elements of which they are all transforma­
          tions. The appeal of such a strategy to the youthful cultural studies
          of the late  1960s and  early  1970s will be immediately  apparent,
          especially where popular cultural genres could be directly likened
          to  myths,  and  for  a  brief  period  Levi-Straussian  structuralist






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