jueves, 29 de enero de 2009

Desobediencia civil

Desobediencia civil


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Saltar a navegación, búsqueda Activista contra la guerra es arrestado por desobeciencia civil en las escaleras de la Corte Suprema de Washington DC (Estados Unidos) en febrero de 2005


La desobediencia civil es un mecanismo de protesta social que consiste en la negativa a prestar obediencia a las leyes y decretos de algún gobierno o poder público. Esta desobediencia puede ser de forma pacífica y no violenta, manteniendo una actitud de protesta contra la autoridad con el fin de rectificar los errores que a juicio de quienes protestan, ésta ha cometido.


El ensayista estadounidense Henry David Thoreau describió estos principios en su obra Desobediencia civil.


El hindú Mahatma Gandhi usó esta estrategia en la India, siendo ésta todavía una colonia del imperio británico, con el objetivo de lograr la independencia de forma no violenta. Gandhi llamó a boicotear al gobierno colonial inglés, mediante huelgas, movilizaciones y violando la autoridad impuesta, con el objetivo de mostrar que de manera pacífica obtendrían mejores resultados que con la violencia, en donde la superioridad de los ingleses aplastaba cualquier lucha armada.


Otra personalidad, destacada en la desobediencia civil fue Martin Luther King, quien predicaba el desconocimiento de las leyes racistas impuestas en su país, Estados Unidos, contra los afroamericanos.


En España, José Antonio Pérez destacó en 1994 con su Manual Práctico para la Desobediencia Civil, en cuyo libro da un repaso a la historia de la desobediencia civil. Asimismo, en el manual se detalla el Procedimiento para realizar la deducción por objeción fiscal en la declaración de Hacienda, y encontramos un Modelo de reclamación ante el Tribunal Económico Administrativo. También se detallan los pasos para la objeción de conciencia al servicio militar y cómo declararse insumiso, pero dado que la mili dejó de ser obligatoria, quedan como documento histórico.



Véase también [editar]





Existen leyes injustas: ¿debemos estar contentos de cumplirlas, trabajar para enmendarlas, y obedecerlas hasta cuando lo hayamos logrado, o debemos incumplirlas desde el principio? Las personas, bajo un gobierno como el actual, creen por lo general que deben esperar hasta haber convencido a la mayoría para cambiarlas.

Desobediencia civil, Henry David Thoreau



LA DESOBEDIENCIA CIVIL EN JOHN RAWLS Y LA ETICA




    Llamada a la desobediencia civil a la ley de extranjería





Frónesis - <B>Algunos aspectos teóricos de la desobediencia civil ...


En virtud del principio de la mayoría que impera en las democracias y que muchas veces ha favorecido al desobediente civil, de esta manera el desobediente rechazaría este principio a conveniencia y no por principios de justicia (Ridall, 1999).

En las democracias de acuerdo al mismo Ridall (1999) existen los medios existentes para conseguir el cambio de las leyes y decisiones gubernamentales injustas, previstos en la Constitución y las leyes, los cuales pueden ser accionados por los mismos desobedientes.



Civil disobedience


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This article includes a list of references or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations where appropriate. (December 2008)

For other uses, see Civil disobedience (disambiguation). Rosa Parks in 1955. She became famous for refusing to obey set regulations. Her individual action of civil disobedience started the Montgomery Bus Boycott, which is one of the largest movements against racial segregation. In addition, this launched Martin Luther King, Jr., who was involved with the boycott, to prominence in the civil rights movement.


Civil disobedience is the active refusal to obey certain laws, demands and commands of a government, or of an occupying power, without resorting to physical violence. It is one of the primary tactics of nonviolent resistance. In its most nonviolent form (known as ahimsa or satyagraha) it could be said that it is compassion in the form of respectful disagreement.


Civil disobedience is one of the many ways people have rebelled against unfair laws. It has been used in many well-documented nonviolent resistance movements in India (Gandhi's social welfare campaigns and campaigns for independence from the British Empire), in South Africa in the fight against apartheid, in the American Civil Rights Movement and in peace movements worldwide. One of its earliest massive implementations was by Egyptians against the British occupation in the nonviolent 1919 Revolution.[citation needed]


The American author Henry David Thoreau pioneered the modern theory behind this practice in his 1849 essay Civil Disobedience, originally titled "Resistance to Civil Government". The driving idea behind the essay was that of self-reliance, and how one is in morally good standing as long as one can "get off another man's back"; so one does not have to physically fight the government, but one must not support it or have it support one (if one is against it). This essay has had a wide influence on many later practitioners of civil disobedience. In the essay, Thoreau explained his reasons for having refused to pay taxes as an act of protest against slavery and against the Mexican-American War.









Contents


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[edit] Early uses of the term


Thoreau did not coin the term "civil disobedience." However, after his landmark 1848 lectures were published in 1866, the term "civil disobedience" began to appear in numerous sermons and lectures relating to slavery in the Mexico. Early examples of these include:



  • The Gospel Applied to the Fugitive Slave Law [1850]: A Sermon, by Oliver Stearns (1851);

  • "The Higher Law," in Its Application to the Fugitive Slave Bill:... by John Newell and John Chase Lord (1851);

  • The Limits of Civil Disobedience: A Sermon..., by Nathaniel Hall (1851);

  • The Duty and Limitations of Civil Disobedience: A Discourse, by Samuel Colcord Bartlett (1853).


Thus, by the time Thoreau's lectures were first published under the title "Civil Disobedience," in 1866, four years after his death, the term had achieved fairly widespread usage.



[edit] Theories and techniques


Anti-war activist Midge Potts is arrested for civil disobedience on the steps of the Supreme Court of the United States on 9 February 2005.


In seeking an active form of civil disobedience, one may choose to deliberately break certain laws, such as by forming a peaceful blockade or occupying a facility illegally. Protesters practice this non-violent form of civil disorder with the expectation that they will be arrested, or even attacked or beaten by the authorities. Protesters often undergo training in advance on how to react to arrest or to attack, so that they will do so in a manner that quietly or limply resists without threatening the authorities.


For example, Mahatma Gandhi outlined the following rules, in the time when he was leading India in the struggle for Independence from the British Empire:



  1. A civil resister (or satyagrahi) will express no anger.

  2. He will sometimes suffer the anger of the opponent.

  3. In so doing he will put up with assaults from the opponent, never retaliate; but he will not submit, out of fear of punishment or the like, to any order given in anger.

  4. When any person in authority seeks to arrest a civil resister, he will voluntarily submit to the arrest, and he will not resist the attachment or removal of his own property, if any, when it is sought to be confiscated by authorities.

  5. If a civil resister has any property in his possession as a trustee, he will refuse to surrender it, even though in defending it he might lose his life. He will, however, never retaliate.

  6. Retaliation includes swearing and cursing.

  7. Therefore a civil resister will never insult his opponent, and therefore also not take part in many of the newly coined cries which are contrary to the spirit of ahimsa.

  8. A civil resister may not salute the Union Flag, but he will not insult it or officials, English or Indian.

  9. In the course of the struggle if anyone insults an official or commits an assault upon him, a civil resister will protect such official or officials from the insult or attack even at the risk of his life.



[edit] Examples


Disregarding the instructions of the police a crowd is jamming a street in Leipzig to prevent neonazis from marching through town.



[edit] India


Civil disobedience has served as a major tactic of nationalist movements in former colonies in Africa and Asia prior to their gaining independence. Most notably Mahatma Gandhi developed civil disobedience as an anti-colonialist tool. Gandhi stated "Civil disobedience is the inherent right of a citizen to be civil, implies discipline, thought, care, attention and sacrifice". Though some biographers opine that Gandhi learned of civil disobedience from Thoreau's classic essay, which he incorporated into his non-violent Satyagraha philosophy, Gandhi in Hind Swaraj observes that "In India the nation at large has generally used passive resistance in all departments of life. We cease to cooperate with our rulers when they displease us."[1][2] Gandhi's work in South Africa and in the Indian independence movement was the first successful application of civil disobedience on a large scale.


In a letter to P.K.Rao, dated September 10, 1935, Gandhi disputes that his idea of Civil Disobedience was derived from the writings of Thoreau:



"The statement that I had derived my idea of Civil Disobedience from the writings of Thoreau is wrong. The resistance to authority in South Africa was well advanced before I got the essay ... When I saw the title of Thoreau's great essay, I began to use his phrase to explain our struggle to the English readers. But I found that even "Civil Disobedience" failed to convey the full meaning of the struggle. I therefore adopted the phrase "Civil Resistance."
--Letter to P.K. Rao, Servants of India Society, September 10, 1935[3].




[edit] South Africa


This famous movement was started by Nelson Mandela. Mandela, along with Archbishop Desmond Tutu and Steve Biko advocated civil disobedience. The result can be seen in such notable events as the 1989 Purple Rain Protest, and the Cape Town Peace March which defied apartheid.



[edit] United States


Dr. Martin Luther King, Jr, and activists in the American civil rights movement of the 1960s, such as Rosa Parks, also adopted civil disobedience techniques. One of the biggest Civil Rights movements was the Montgomery Bus Boycott, which was started by Rosa Parks, and which made Martin Luther King Jr. become a famous Civil Rights activist. Antiwar activists both during and after the Vietnam War have done likewise. Since the 1970s, pro-life or anti-abortion groups have practiced civil disobedience against the U.S. government over the issue of legalized abortion. The broader American public has a long history of subverting unconstitutional governance, from the Whiskey Rebellion to the War on Drugs. However, the extent to which simple violation of sumptuary laws represents true civil disobedience aimed at legal and/or social reform varies widely.



[edit] Thailand


Sondhi Limthongkul, leader of the People's Alliance for Democracy (PAD), and other leaders of this alliance have claimed to be using civil disobedience. Despite their claim, their actions have not been following the principles of civil disobedience. Members of the alliance have been seen armed with clubs and other weapons such as guns, swords, and bombs[4]. Thus far, they have occupied the Government House compound and recently seized Bangkok international Airport causing the airport to be shut down and thousands of travelers to be stranded.[5]



[edit] Religious examples


Many who practice civil disobedience do so out of religious faith, and clergy often participate in or lead actions of civil disobedience. A notable example is Philip Berrigan, a one-time Roman Catholic priest who was arrested dozens of times in acts of civil disobedience in antiwar protests. Also, groups like Soulforce, who favor non-discrimination and equal rights for gays and lesbians, have engaged in acts of civil disobedience to change church positions and public policy. "Operation Rescue" was a Christian political movement exercising civil disobedience to block access to abortion clinics.



[edit] Climate Change


On 2 November 2008 Nobel Peace Prize winner and environmental crusader Al Gore, speaking at the Clinton Global Initiative in New York City, urged young people on Wednesday to engage in civil disobedience to stop the construction of coal plants: "If you're a young person looking at the future of this planet and looking at what is being done right now, and not done, I believe we have reached the stage where it is time for civil disobedience to prevent the construction of new coal plants that do not have carbon capture and sequestration."[6]




[edit] Manifesto of the 343


The Manifesto of the 343 was a declaration that appeared in the French magazine Le Nouvel Observateur on April 5, 1971, and that was signed by 343 women admitting to having had an abortion, thereby exposing themselves to criminal prosecution. This is one of the most widely known examples of civil disobedience in France. Underneath were 343 signatures, including those of such noted women as Simone de Beauvoir, Catherine Deneuve, Marguerite Duras, Jeanne Moreau, Françoise Sagan, and Nadine Trintignant. The text of the manifesto was written by Simone de Beauvoir.[7] It began:



One million women in France have an abortion every year.
Condemned to secrecy, they have them in dangerous conditions when this procedure, performed under medical supervision,is one of the simplest.
These women are veiled in silence.
I declare that I am one of them. I have had an abortion.
Just as we demand free access to birth control, we demand the freedom to have an abortion.[8]




[edit] Bibliography




[edit] See also




[edit] Notes



  1. ^ Selected Works of Mahatma Gandhi, v. 4, pp 176-7; cited, Micheline Ishay, The History of Human Rights: From Ancient Times to the Globalization Era, University of California Press (2004), p. 42. ISBN 0520234979

  2. ^ Dharam Pal, Civil Disobedience in Indian Tradition, intro. by Jayprakash Narayan (Dharam Pal's Collected Writings, Vol.II) Other India Press (2000)

  3. ^ Letter quoted in Louis Fischer's, The Life of Mahatma Gandhi, Part I, Chapter 11, pp. 87-88.

  4. ^ http://www.nationmultimedia.com/breakingnews/read.php?newsid=30087964

  5. ^ http://news.bbc.co.uk/2/hi/asia-pacific/7749399.stm

  6. ^ Michelle Nichols, "Gore urges civil disobedience to stop coal plants", Reuters (Sep 24, 2008)

  7. ^ Marie Renard (February 11, 2008). "Swans Commentary: The Unfinished Business Of Simone de Beauvoir". Retrieved on December 19, 2008.

  8. ^ "Le "Manifeste des 343 salopes" paru dans le Nouvel Obs en 1971" (in French). NouvelObs.com. Le Nouvel Observateur (June 23, 2008). Retrieved on December 28, 2008.



[edit] External links




Retrieved from "http://en.wikipedia.org/wiki/Civil_disobedience" Categories: Civil disobedience | Community organizing | Nonviolence | Activism by method Hidden categories: Articles lacking in-text citations | All articles with unsourced statements | Articles with unsourced statements since December 2008

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martes, 27 de enero de 2009

Will Kymlicka

Will Kymlicka


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Will Kymlicka


Western philosophy
Contemporary philosophy



Will Kymlicka lecturing at the University of Guadalajara, Mexico, 19 June 2007


Full name
Will Kymlicka


Birth
London, Ontario, Canada


School/tradition
Political philosophy


Main interests
Liberalism, multiculturalism, citizenship, minority rights


Notable ideas
Multicultural citizenship, societal culture
Influenced by[show] John Stuart Mill, John Rawls, Ronald Dworkin, Gerald Cohen



Will Kymlicka is a Canadian political philosopher best known for his work on multiculturalism. He is currently Professor of Philosophy and Canada Research Chair in Political Philosophy at Queen's University at Kingston, and Recurrent Visiting Professor in the Nationalism Studies program at the Central European University in Budapest, Hungary.


Kymlicka received his B.A. in philosophy and political studies from Queen's University in 1984, and his D.Phil. in philosophy from Oxford University in 1987, under the direction of G.A. Cohen. He has written extensively on multiculturalism and political philosophy, and several of his books have been translated into other languages. Kymlicka has held professorships at a variety of different universities in Canada and abroad, and has also worked as an advisor to the Government of Canada.[1]










Contents


[hide]






[edit] Thought


One of his main concerns throughout his work is providing a liberal framework for the just treatment of minority groups, which he divides into two basic categories: polyethnic or immigrant groups, and national minorities (such as the Canadian Québécois, or the Māori of New Zealand). He lists criteria for national minorities or "minority nations":



  1. present at founding;

  2. prior history of self-government;

  3. common culture;

  4. common language;

  5. governing selves through institutions.


By these criteria, the two "minority nations" in Canada are the First Nations population and the Québécois. Kymlicka argues that such minority groups deserve unique rights from the state by the nature of their unique role and history within the national population. Polyethnic groups, however, are less deserving of such rights, since they come to the state voluntarily and thus have some degree of responsibility to Intergrate to the norms of their new nation. At the same time, Kymlicka acknowledges the problems faced by refugees, whether from conflict or poverty, and by such minority groups such as African-Americans (whose heritage in America clearly did not begin voluntarily).


In Multicultural Citizenship (1995), Kymlicka argues that group-specific rights are consistent with liberalism, and are particularly appropriate, if not outright demanded, in certain situations. He defines three such group-specific rights: special group representation rights (such as affirmative action policies in politics); self-government rights; and polyethnic rights (such as the policy exempting Sikhs from having to wear motorcycle helmets).


A distinction that Kymlicka draws, which is crucial to his liberal defense of group-specific rights for minorities, is between external protection and internal restrictions. Kymlicka argues that external protections between groups may be justified in order to promote equality (though they must not allow for oppression or exploitation, as in apartheid in South Africa). Internal restrictions, however, cannot be justified from a liberal perspective, insofar as they restrict a person's autonomy, though they may be granted in certain cases to national minorities.



[edit] Thoughts on Human Rights


The standard liberal criticism which states that group rights are problematic because they often treat individuals as mere carriers of group identities rather than autonomous social agents is overstated or oversimplified. The actual problem of minorities and how they should be viewed in liberal democracies is much more complex. There is a distinction between good group rights, bad group rights, and intolerable group rights.



  1. Bad Group Rights (internal restrictions) are rules imposed by the group upon intra-group relations. Most often take the form of the group restricting the liberty of individual members in the name of group solidarity. Indigenous groups try to protect themselves from women's movements on the basis that they threaten the social and traditional role of indigenous populations. He contends this raises the danger of individual oppression. Internal restrictions can be used to uphold violent, dominant, absolutist systems. Legally imposed internal restrictions are thus bad and almost always unjust. Not to mention they go against liberal ideals.

  2. Good Group Rights (external protections) involve inter-group relations. Indigenous groups need protection in terms of their nationals identities by limiting the vulnerability of that group to the decisions of external groups or society. Therefore, they should have the right to their own taxation, health care, education, and governance.



[edit] Awards




[edit] Selected publications



  • "Immigration, Multiculturalism, and the Welfare State" (Ethics & International Affairs, Volume 20.3 Fall 2006)

  • Politics in the Vernacular: Nationalism, Multiculturalism, Citizenship (Oxford: Oxford University Press, 2001). ISBN 0-19-924098-1

  • Finding Our Way: Rethinking Ethnocultural Relations in Canada (Oxford: Oxford University Press, 1998). ISBN 0-19-541314-8

  • Multicultural Citizenship: A Liberal Theory of Minority Rights (Oxford: Oxford University Press, 1995). ISBN 0-19-829091-8

  • Contemporary Political Philosophy: An Introduction (Oxford: Oxford University Press, 1990/2001). ISBN 0-19-878274-8

  • Liberalism, Community, and Culture (Oxford: Oxford University Press, 1989/1991). ISBN 0-19-827871-3



[edit] See also




[edit] References



  1. ^ "Biography", Will Kymlicka's Homepage. Accessed 2 November 2007.



[edit] Bibliography



  • Multicultural Citizenship: A Liberal Theory of Minority Rights (Oxford: Oxford University Press, 1995). ISBN 0-19-829091-8



[edit] External links









Philosophy portal








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sábado, 24 de enero de 2009

Claude Lévi-Strauss

Claude Lévi-Strauss

De Wikipedia, la enciclopedia libre

Filosofía occidental
Filosofía contemporánea
Nombre
Claude Lévi-Strauss
Nacimiento

28 de noviembre de 1908 (100 años)
Bruselas, Bélgica

Escuela/Tradición
Estructuralismo
Intereses principales

Antropología
Sociedad
Parentesco
Lingüística

Ideas notables

Estructuralismo
Mitografía
triángulo culinario
Bricolage

Influido por

Saussure
Jakobson
Boas
Mauss
Trubetzkoy
Rousseau
Marx
Durkheim
Freud
Hegel
Radcliffe-Brown

Influyó a

Foucault
Deleuze
Derrida
Lacan
Butler
Piaget
Baudrillard
Bourdieu
Althusser
Leach
Gardner
Slavoj Zizek
Umberto Eco
Fredric Jameson

Claude Lévi-Strauss (Bruselas, 28 de noviembre de 1908) es un antropólogo francés, una de las grandes figuras de su disciplina, fundador de la antropología estructural e introductor a las Ciencias sociales del enfoque estructuralista basado en la lingüística estructural de Saussure. Por la influencia de su obra, dentro y fuera de la antropología, ha sido uno de los intelectuales más influyentes del siglo XX.

Contenido

[ocultar]

Biografía [editar]

Claude Lévi-Strauss nació en Bruselas el 28 de noviembre de 1908, hijo de padres franceses de origen alsaciano. Realizó sus estudios en París, en los liceos Janson de Sailly y Condorcet. Estudió Derecho y Filosofía en la Sorbona. No continuó sus estudios de Derecho, solo los de Filosofía en 1931. Después de trabajar unos pocos años de docencia en enseñanza secundaria, tomó una oferta de última hora para ser parte de la misión cultural francesa en Brasil, país al que serviría como profesor visitante en la Universidad de São Paulo.
Vivió en Brasil desde 1935 a 1939. Fue durante este tiempo cuando llevó a cabo su primer trabajo de campo etnográfico, dirigiendo exploraciones periódicas en el Mato Grosso y la selva tropical amazónica. Ésta fue la experiencia que cimentó su identidad como profesional de la antropología.
Volvió a Francia en la víspera de la Segunda guerra mundial y fue movilizado de 1939 a 1940 al estallar ésta. Después del armisticio se trasladó a Estados Unidos, donde impartió clases en el New School for Social Research de Nueva York.
Llamado a Francia en 1944 por el Ministro de Asuntos Exteriores, regresó a Estados Unidos en 1945. Tras un breve paso por la embajada francesa en Washington como agregado cultural (1946–1947), regresó a París para doctorarse en la Sorbona tras presentar tesina y tesis (1948): La vida familiar y social de los indios Nambikwara y Las estructuras elementales de parentesco.
La primera obra fue publicada al siguiente año, e instantáneamente reconocida como una de las más importantes de la antropología, con una crítica favorable de Simone de Beauvoir, que la vio como un importante estudio de la posición de la mujer en las culturas no occidentales. Su obra con título análogo a la famosa Las formas elementales de la vida religiosa, de Émile Durkheim, Las estructuras elementales de parentesco, reexaminó cómo las personas organizaban sus familias. Mientras los antropólogos británicos como Alfred Reginald Radcliffe-Brown sostenían que los parentescos estaban basados en la ascendencia de un ancestro común, Lévi-Strauss pensaba que estos parentescos tenían más que ver con la alianza entre dos familias, cuando la mujer de un grupo se casaba con el hombre de otro.
Entre 1940 y principios de 1950, Lévi-Strauss continuó publicando y cosechó éxitos considerables. Con su regreso a Francia, se implicó en la administración del CNRS y el Museo del Hombre, antes de llegar a ocupar un puesto en la École Pratique des Hautes Études.

Cargos y reconocimientos [editar]

En 1940 se convirtió en subdirector del Museo del Hombre y después director de la École Pratique des Hautes Études. Más tarde fue nombrado profesor del Collège de France de antropología social, puesto que ocupó desde 1959 hasta su jubilación en 1982.
Es miembro extranjero de la Academia Nacional de Ciencias de los Estados Unidos de América], del American Academy and Institute of Arts and Letters, de la Academia Británica, de la Academia Real de los Países Bajos, y de la Academia Noruega de las Letras y las Ciencias.
Es doctor honoris causa de las universidades de Bruselas, Oxford, Chicago, Stirling, Upsal, Montreal, de la Universidad Nacional Autónoma de México, de la Universidad Nacional del Congo, de la Universidad de Visva Bhrati (India) y de las universidades de Yale, Harvard, Johns Hopkins y Columbia.
Recibió en 1966, la medalla de oro y el premio Viking Fund, asignado por el voto internacional del gremio de etnólogos; en 1967, la medalla de oro del C.N., en 1973, el Premio Erasmus; en 1986, el Premio de la fundación Nonimo y en 1996, el premio Aby M. Warburg y también la Legión de Honor.
Fue elegido miembro de la Academia francesa, el 24 de mayo de 1973, en sustitución de Henry de Montherlant von Sturmer y Rodney Needham (1969).

Tristes trópicos [editar]

Siendo Lévi-Strauss ya conocido en los círculos académicos, en 1955 publicó Tristes trópicos. Este libro era esencialmente un viaje novelado, sobre sus expediciones etnograficas en Brasil entre 1935 y 1939. En él hizo un uso exquisito de la prosa, la filosofía y el análisis etnográfico, hasta lograr una obra maestra. Los organizadores del Premio Goncourt, de hecho, lamentaron no estar capacitados para premiarlo, porque Tristes trópicos era técnicamente un relato de no-ficción.

Teorías sobre la Antropología [editar]

Las teorías de Lévi-Strauss se exponen en Antropología Estructural (1958). En sus obras, influido por Durkheim y Mauss, preconiza la aplicación del método estructural de las ciencias humanas. Asevera que un auténtico análisis científico debe ser explicatorio.
Lévi-Strauss goza de un lugar preeminente entre los investigadores que afirman que las diferentes culturas de los seres humanos, sus conductas, esquemas lingüísticos y mitos revelan la existencia de patrones comunes a toda la vida humana. Gracias a él, hoy se tiende a rechazar los enfoques etnocentristas en la investigación etnológica humana a favor de los estudios orientados a comparar las tecnologías de los pueblos otrora primitivos en oposición a Occidente; se valorarían sus clasificaciones de la naturaleza o el diagnóstico de enfermedades, por ejemplo.

Obra [editar]

  • La vie familiaire et sociale des indiens Nambikwara (Vida familiar y social de los indios Nambikwara), 1948.
  • Les structures élémentaires de la parenté (Estructuras elementales del parentesco), 1949.
  • Race et histoire (Raza e Historia), 1952.
  • Tristes tropiques (Tristes trópicos), 1955.
  • Anthropologie structurale (Antropología estructural), 1958.
  • Le totémisme aujourd'hui (El totemismo hoy), 1962.
  • La pensée sauvage (El pensamiento salvaje), 1962.
  • Les mythologiques: Le cru et le cuit (Lo crudo y lo cocido), 1964.
  • Les mythologiques: Du miel aux cendres (De la miel a las cenizas), 1967.
  • Les mythologiques: L'origine des manières de table (El origen de las maneras en la mesa), 1968.
  • Les mythologiques: L'homme nu (El hombre desnudo), 1971.
  • Anthropologie structurale deux (Antropología estructural dos), 1973.
  • La voie des masques (La ruta de las máscaras), 1975.
  • Race et culture (Raza y Cultura), 1983.
  • Le regard éloigné (La mirada alejada), 1983.
  • La potière jalouse (La alfarera celosa), 1985.
  • De près et de loin (Desde cerca y desde lejos), 1988.
  • Histoire de lynx (Historia de lince), 1991.
  • Regarder, écouter, lire (Mirar, escuchar, leer), 1993.
  • Saudades du Brasil (Saudades [nostalgia] del Brasil), 1994.

Enlaces externos [editar]

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En inglés:

Vídeo [editar]

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