The Story
of Asdiwal Inverted – The Challenges of History, Concept and Consciousness
David
Koester
University
of Alaska Fairbanks
Presented at
Claude Lévi-Strauss – Interdisciplinary Perspectives University of Durham, September 20-22
Lévi-Strauss’s
essay, “The Story of Asdiwal” is sometimes considered the most powerful,
concise illustration of Lévi-Strauss’s structuralist method and its application
to cultural historical questions.
Though there has been criticism of the details of the ethnographic data
brought to bear in the essay, and of the specific ethnohistorical conclusions,
the analysis of important features of the myth remain compelling. Lévi-Strauss followed Boas in being in
interested in the variations of the myths among groups inhabiting the Northwest
Coast of Canada and in the extent to which these variations in the myths
reflected differences in social organization. At the same time, Lévi-Strauss continually held that mythic
understanding was subject to its own logic and transformations of myths could
take place according to mythic processes such as logical inversion and thematic
replacement. Lévi-Strauss argued
that myth was an excellent focus for the study of the mind because in myth the
mind was operating on objects of its own creation. In this paper I present an example of a myth that appears to
be a condensed inversion of the basic components of the Asdiwal story. This myth/story was collected by
Waldemar Jochelson in 1910 in Kamchatka, Russia as part of the Riaboushinsky
Siberian expedition. On the basis
of the work done by Boas and others, there has been a general consensus that
mythic tales, particularly about the raven were shared across the cultures of
the North Pacific. At the same
time, however, if there was contact, direct or very indirect between the
peoples of Kamchatka and peoples of the Northwest Coast of Canada it is likely to
have occurred only a very long time ago.
There is, as yet, no known connection between them. In the myth the inversion occurs along
so many points that it seems that the stories must be related. In the Tsimshian tale, female figures
travel upstream and downstream to meet in the middle; in the Kamchatkan there
are male figures. The women
embrace when they meet; the males fight, and so on. The level of condensation in the Kamchatkan tale and the
fullness of the inversion may reflect time depth or geographical distance
either of which brought multiple links in a long chain of transmission that
reached the specific storytellers.
This
myth confirms Lévi-Strauss’ general conceptions of mythic understanding and
raises questions about the implications for our understandings of history and
consciousness. On the one hand,
the concepts in the Kamchatkan myth are so basic that the myths only appear to
be inversions of each other. This
would confirm Lévi-Strauss’ notion of the fundamental nature of mythic
operators and the ability of the mind to apprehend and use them. On the other hand, if the stories are
historically linked, the consistency in the inversion process suggests the
operation of the structural principles that Lévi-Strauss laid out. The question remains: do these principles reside in the basic
structure of language, in human apprehension of fundamental social and
environmental conditions or in categories of the human mind.