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In what ways is The Sorcerer and His Magic an example of structural anthropology?
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STRUCTURAL ANTHROPOLOGY 2
In what ways is The Sorcerer and His Magic an Example of Structural Anthropology?
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
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
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
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
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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
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-Strausss 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-
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Strauss, 2014). These contradictory interpretations are the balancing notions resulting from hazy
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
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.
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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.