The culinary code in the Puliaijat ritual of the Mentawaians

Datos Bibliográficos

ID2889989
AutoresReimar Schefold (1. [email protected], autor de correspondencia)
Año1982
Volumen138
Número1
Páginas64-97
Fecha de publicación1982-01-01
Peer ReviewedSí
Open AccessSí
TipoARTICLE
RevistaBijdragen tot de taal- land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia (JOURNAL)
Identificadores de la revistaISSN: 0006-2294 • E-ISSN: 2213-4379
EditorialWalter de Gruyter GmbH (PUBLISHER • DE)
DOI10.1163/22134379-90003482
OpenAlexW2011119302
IdiomaEN
Citas recibidas10
Referencias citadas7

Long before the completion of Claude L?vi-Strauss' Mythologiques, Mary Douglas (1967:63) had bemoaned the meager content of the themes elaborated by structuralist myth-analysis. In view of her example, 'The story of Asdiwal', her criticism possibly appeared some what premature, since that essay explicitly and extensively inquires into the meaning of the message ? whatever one may think of the validity of the interpretation in detail. The development undergone by myth-analysis has, however, in a certain sense borne out Douglas's opinion. Increasingly far-reaching comparisons coupled with mounting disregard for the ethnographical context have relegated more and more to the background the question of what a particular myth means to the participants themselves. The central subject has become the quest for unconscious transformational rules which determine the forms that myths take, until ultimately the medium itself has appeared as the message: the final signification of the myths is the human mind (L?vi-Strauss 1964:346). For many anthropologists less interested in structures as such than in the contribution of structuralist analysis to understanding the sense of a symbolic parole, the early detailed examinations and comparisons of individual myths with their strong emphasis on the relationship between myth and ethnographic reality have continued to point the way (cf. Oppitz 1975:324; de Ruijter 1977:131). Alongside the evolution of structuralist myth-analysis, a remarkably marginal role has been played by ritual. L?vi-Strauss has produced two

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