Summary Of Do Kamo By Leenhardt

Do Kamo, by Leenhardt, explores the world of Melanesians during the 1940s through methods of observation, and exposes the workings of their world which heavily relies on social interactions. Leenhardt in his work shows that their workings are heavily mediated through their beliefs, which westerners consider to be fictitious and, therefore, label them mythic. The origin of this label is the predominant scientific rationality in the western society, which has made other forms of enquiries and rationalities less acceptable. Leenhardt, additionally, claims that mythic rationalities are inferior to that of western [scientific] rationalities in saying “…only the first dimension are at play” (Leenhardt 175 – R54). The word choice by Leenhardt here,
and throughout his text, is very important to consider since they convey his [western] views of mythic rationales, one such example is when he uses “only” implying that Melanesians are unaware of the third-dimension and, therefore, are inferior. Mythic rationalities, however, are equally valuable and valid when compared to existing, widely-accepted scientific enquiries of the western world.
In order to understand mythic rationalities, we will first have to understand the development of those beliefs, but in the Melanesians case, we will have to approach this differently since we, westerners, lack the ability to understand the development of their beliefs as explained by them since, we did not experience these beliefs the same way. The use of “clear and concrete” language, therefore, stands as the only possible way for us to get an insight between the parallels of scientific and mythic rationales (Leenhardt 175 – R54). This language in Melanesian society is found in their art, which can be described as any form of representation or encoding that simplifies a larger concept into a compact form for better understanding. In understanding the relationship of Melanesian art to their rationalities and comparing them with western enquiries we will be able to further our understanding of Melanesian society and their
beliefs.
Melanesian, especially northern, art uses sculptures that are round in shape, emphasizing that their art uses a third dimension which is different from their other forms of language, shows us that these are much clear for interpretation of the beliefs that are embedded within the pieces of art. One such piece of art is, a prow of pirogue which has "the appearance of a crocodile's head", and "reveals stylizations of feather and, in front, a man's face." (Leenhardt 176 – R55). This piece of art shows us that in their culture, three distinct creatures, a bird, human, and a crocodile share a common space and are able to exist in “harmony”. Leenhardt views this art as primitive and indicates that this primitive piece of art doesn’t show the same level of development as that of modern art, in saying “We can not show where primitive mentality stops and modern mentality begins.” (Leenhardt 177 – R55). For a westerner biologist, this piece of art also reminds him of biology's greatest discoveries by Charles Darwin, Theory of Evolution. Theory of Evolution, ever since the publication of the Origins of Species, is subjected to many religious criticisms as well as many scientific approvals making it one of the most accepted and well-supported theories of the western world. Theory of Evolution, in addition to proposing a mechanism for species’ development, also proposes a piece of art in which we organize all species known to man and this widely-accepted art is called phylogenetic tree. This tree, along with the species it maps, is constantly evolving to include new species discovered and also to correct any mistakes it currently has. One such correction was proposed to group Crocodiles as the closest living ancestors of birds, where a particular “genome reconstruction effort” has led to “accuracy of about 91 percent” (Stephens). In an evolutionary standpoint crocodiles, additionally, share a common ancestor with humans since crocodiles in the phylogenetic tree represent reptiles, a group of animals that developed four limbs allowing life to occupy terrestrial habitats. This harmonious connection of birds, crocodiles, and humans are shown in both phylogenetic tree and Melanesian art, but, their enquiries to arrive at this art differs greatly, where phylogenetic tree gains its input through scientific enquiry while Melanesian art uses mythic enquires.
Parallels, in particular the conclusion that crocodiles, birds, and humans are interlinked, between scientific enquiries and mythic enquiries in analysis of Melanesian art is very fascinating, since it allows us to observe and appreciate that two unrelated forms of enquiries can arrive at similar conclusions despite their difference in the western community, and a greater sense of appreciation of Melanesian society and their mythic view can be seen when a temporal aspect is added to the analysis. That is, earlier we saw that using scientific research biologists determined the grouping of crocodiles and birds, and using mythic views Melanesians saw a connection between crocodiles and birds, and these two events occurred at completely different times. Do Kamo was published in 1947, the fact that Leenhardt writes about this art show us that prow’s existence should be of at least 69 years, and the modification of phylogenetic tree was published in 2014, here we can see at least 67 years of gap between these two events. This disparity in time shows us that Melanesians were able to arrive at a conclusion, specifically the connection of birds and crocodiles, 67 years before we were able to arrive a similar conclusion, using mythic approach. Therefore, Melanesian’s show that their rationales are very efficient, and in a western world efficiency has its own importance for its ability to help society more forward and develop. Ultimately this efficiency indicates validity since efficient pathways, in this case rationales, equipped with necessary tools would allow any society to skyrocket its development. In verifying the validity of Melanesian art and conclusion, we are able to verify the rationales used to arrive at those conclusions, which conclusively verifies the mode of enquiry used. Mythic beliefs, therefore, stands as a valuable and a valid way of interacting with our surroundings. For a Melanesian, this truth would be revealed after western influence has modified his/her society. When introduced to the topic of evolution, as Leenhardt proposes, he/she would definitely return to myth since evolution proposes ideas similar to that of his/her native ideas (Leenhardt 181 – R57). Knowing that both realms of the world, scientific and mythic, propose that all living creatures are connected in some way, he/she would further advocate other Melanesians that all types of rationales are equivalent to their original mythic rationales since they all draw from equivalent enquiries.
Melanesian beliefs and western beliefs, both equip their own set of enquiries to get at their conclusions and since these conclusions are similar each belief increases its own as well as the other's validity.
A westerner, at first, would not be able to appreciate mythic beliefs since his/her methods of enquiries varies greatly with that of Melanesian. With a greater analysis of concrete language, however, the western is able to understand the development Melanesian views and, therefore, is able to follow the mythic rationalities. One such language Leenhardt is able to explore in his observational study is that of art, since Melanesian art is a creation of Melanesian culture it has the ability to capture their core beliefs. Their art provides us with the tools to analyze their rationalities by comparing the view of their art with that of westerns' art. One of the greatest parallels that can be drawn between the two is from the phylogenetic tree and a prow. Adding a temporal component to this parallel, we see mythic enquiries and therefore, their rationales to be much more efficient since they were able to arrive at certain conclusions years before the scientific enquiry could. This particular example of a connection between evolution, a widely-accepted and well-supported theory, and mythic beliefs provide value to Melanesian views of nature since the Theory of Evolution's core concept intersects with Melanesians native beliefs,
Kamo.