Reading Order

Tristes Tropiques

Tristes Tropiques Reading Order

Tristes Tropiques (1955) by Claude Lévi-Strauss is the most brilliant and most widely read work of French structuralist anthropology — simultaneously a travel memoir of Lévi-Strauss's expeditions to Brazil in the 1930s (the Nambikwara, Bororo, Caduveo, and Tupi-Kawahib peoples), a philosophical meditation on Western civilization and its others, a poetic evocation of landscapes and peoples now almost entirely destroyed, and the autobiographical account of how a philosophy student became the founder of structural anthropology. The book opens with the sentence 'Je hais les voyages et les explorateurs' (I hate travelling and explorers) — one of the great opening sentences of French literature — and proceeds to dismantle, from the inside, the adventure narrative that Western audiences expected from a book about anthropological fieldwork. Lévi-Strauss won the Lévi-Strauss Medal and was awarded every intellectual honor France could give; he died in 2009 at the age of 100, having watched the completion of the structural analysis of mythology he had begun in the Mythologiques tetralogy (1964–1971).

Where to start

Read Tristes Tropiques straight through — it is one of those books that can be read as a novel, a memoir, or a work of philosophy; the journey structure gives it a narrative momentum that draws the reader forward. Then read the Introduction to the Work of Marcel Mauss (1950, Lévi-Strauss's preface to Mauss's collected works) for the theoretical account; and La Pensée sauvage (1962) for the central statement of structural anthropology.

Complete Tristes Tropiques Book List

  1. 1

    Tristes Tropiques

    Claude Lévi-Strauss·1955·Start here — read as a novel-memoir-philosophy; the Brazilian expeditions; the civilization comparison; the most accessible and most brilliant Lévi-Strauss
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  2. 2

    La Pensée sauvage

    Claude Lévi-Strauss·1962·The Savage Mind — the central statement of structural anthropology; mythical thought as the science of the concrete; the theoretical companion to Tristes Tropiques
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  3. 3

    Les Structures élémentaires de la parenté

    Claude Lévi-Strauss·1949·The Elementary Structures of Kinship — the founding text of structural anthropology; the analysis of incest taboo and marriage rules; the technical masterwork; approach after Tristes Tropiques
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  4. 4

    Mythologiques

    Claude Lévi-Strauss·1964·The four-volume mythology analysis (Cru et cuit, Du miel aux cendres, L'Origine des manières de table, L'Homme nu) — the late masterpiece; approach after La Pensée sauvage
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  5. 5

    Race et histoire

    Claude Lévi-Strauss·1952·Race and History — the UNESCO essay on cultural diversity and cultural evolution; the most accessible statement of Lévi-Strauss's political and cultural position; read alongside Tristes Tropiques
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Tristes Tropiques — Frequently Asked Questions

What does 'Tristes Tropiques' mean?

'Tristes Tropiques' means 'Sad Tropics' or 'Melancholy Tropics' — the sadness refers simultaneously to the sadness of the tropical landscapes themselves (which Lévi-Strauss found beautiful but mournful), to the destruction of the indigenous peoples he studied (which was already advanced in the 1930s and has continued since), and to a philosophical sadness about the nature of the encounter between Western civilization and its others. The title is deliberately paradoxical — the tropics are supposed to be exotic, exciting, pleasurable; Lévi-Strauss's book makes them melancholy. The opening sentence ('I hate travelling and explorers') is the first move in this reversal of the adventure narrative genre.

What is structural anthropology?

Structural anthropology is the method that Lévi-Strauss developed, based on the linguistic structuralism of Ferdinand de Saussure and the phonology of Roman Jakobson, for analyzing cultural phenomena — myths, kinship systems, rituals, art — as systems of signs whose meanings are relational rather than inherent. The key insight is that cultural phenomena do not have intrinsic meanings; they mean what they mean because of their relationships to other phenomena in the same system. A myth's meaning is not in the individual elements but in the binary oppositions (raw/cooked, nature/culture, male/female) that structure the myth. This method was enormously influential across anthropology, literary criticism, philosophy, and psychoanalysis (through Lacan's appropriation of it).

What does Lévi-Strauss mean by 'la pensée sauvage'?

'La pensée sauvage' (literally 'wild thought' or 'savage thought,' but also a pun on the French wildflower Viola tricolor, called pensée sauvage) is Lévi-Strauss's term for the thought of non-Western peoples — specifically, he argues that this thought is not a primitive or inferior version of Western scientific thought but a different and equally rigorous form of intellectual engagement with the world. La pensée sauvage operates through the logic of concrete particulars — the specific properties of specific plants, animals, rocks, and landscapes — rather than through the abstractions of Western science. The book La Pensée sauvage (1962) is simultaneously an analysis of this thought and a polemic against Sartre's claim that Western scientific thought is intrinsically superior to mythical thought.

Why does Lévi-Strauss say he hates travelling?

The famous opening sentence ('Je hais les voyages et les explorateurs') is a deliberate provocation against the genre of the travel book and the explorer's memoir that Tristes Tropiques resembles but dismantles. Lévi-Strauss's argument is that the conventional travel narrative reduces the other culture to a backdrop for the traveler's adventure and self-discovery; it consumes the other culture without understanding it. The anthropologist who actually studies a culture — who learns the language, lives in the community, tries to understand the system of relations — does not have adventures; he has tedium, difficulty, confusion, and occasional illumination. The hatred of travelling is the methodological foundation of serious anthropology.

What happened to the peoples Lévi-Strauss studied?

The Nambikwara, Bororo, Caduveo, and Tupi-Kawahib peoples that Lévi-Strauss studied in Brazil in the 1930s have all suffered catastrophically in the intervening decades. The Tupi-Kawahib were essentially destroyed by contact diseases and settler encroachment within decades of Lévi-Strauss's visit. The Nambikwara were reduced from many thousands to a few hundred. The Bororo and Caduveo have survived in reduced numbers but have been massively disrupted by missionary activity, Brazilian government assimilation programs, and land encroachment. The melancholy of the title is in part the prophetic melancholy of a man who could already see, in the 1930s, what was happening.

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