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Journal articles on the topic 'Levi Strauss and Company'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Rarick, Charles A., Arifin Angriawan, and Kasia Firlej. "CASE ANALYSIS AND NOTES: LEVI STRAUSS: AN ICONIC AMERICAN COMPANY ATTEMPTS TO REINVENT ITSELF." Journal of Marketing and Strategic Management, no. 11 (October 1, 2017): 44–59. http://dx.doi.org/10.21607/jmsm.2017.0003.

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2

DeMartino, George. "Enslaved to Fashion: Corporations, Consumers, and the Campaign for Worker Rights in the Global Economy." Human Rights & Human Welfare 1, no. 2 (2001): 29–37. https://doi.org/10.56902/hrhw.2001.1.2.7.

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A review of Levi’s Children: Coming to Terms with Human Rights in the Global Marketplace by Karl Schoenberger. New York: Atlantic Monthly Press, 2000. 288pp. Levi’s Children presents a sobering account of the tribulations of a transnational corporation with a heart trying its best to navigate honorably the polluted moral waters of the global economy. San Francisco-based Levi Strauss and Company, maker of the iconic Levi’s jeans and other apparel, sought to maintain a commitment to social responsibility in the face of intensifying financial pressures to do otherwise. Author Karl Schoenberger pu

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3

LeLoarne, Severine, and Adnane Maalaoui. "How high-tech entrepreneurs bricole the evolution of business process management for their activities." Business Process Management Journal 21, no. 1 (2015): 152–71. http://dx.doi.org/10.1108/bpmj-03-2014-0024.

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Purpose – The purpose of this paper is to focus on how entrepreneurs anticipate and change their company’s business process management after developing a radical innovation. The paper is based on a critical approach to business process modelling (BPM) that posits that – in spite of all the claims, guides and tools that companies employ to help them modelise their processes – business processes are developed and improved (or at least changed) by individuals who negotiate, anticipate and compromise to make these changes occur. Thus, BPM is more a matter of “bricolage” (Levi-Strauss) than an esta

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4

Abrego, Sonya. "From Cattle Brand to Corporate Brand: Blue Jean Trademarks in Mid-century America." Journal of Design History 34, no. 2 (2021): 116–28. http://dx.doi.org/10.1093/jdh/epab007.

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Abstract Cattle brands are physical imprints of ownership applied to the flesh of animals. They were, in the nineteenth century, indispensable to ranchers for differentiating their cattle from a competitors’ stock on the open range. The branding symbol’s utility as a legible marker of property ownership declined after widespread fencing delimited the plains. Yet cattle brands remained present in vernacular visual and material culture as decorative features and motifs signifying the Old West into the twentieth century. Cattle brand imagery, largely divorced from its functional origins, was reco

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5

Widyo Harsanto, Prayanto, Anak Agung Gede Bagus Udayana, and Kinanthi Raras Satuti. "The Influence of Artificial Intelligence Image for Product Advertisements (Case Study of Using Model Photos in Levi's Advertisements)." Mudra Jurnal Seni Budaya 40, no. 1 (2025): 81–94. https://doi.org/10.31091/mudra.v40i1.3102.

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Initially, photographic works were a representation of reality that depicted facts and truth. However, with the presence of artificial intelligence imaging has shifted the concept underlying photography. Openly the company Levi Strauss & Co with its Levi's product uses photos of models generated by AI for its advertisements. The presence of artificial intelligence (AI) in the field of photography has become a dialectical discourse in society that can replace human work in various fields. This study aims to understand visual phenomena by describing and analyzing them to see the impact of Ar

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6

WISEMAN, BORIS. "Claude Levi-Strauss:Claude Levi-Strauss." American Anthropologist 108, no. 2 (2006): 421–23. http://dx.doi.org/10.1525/aa.2006.108.2.421.

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7

Rahmawati, Isnaini. "PEMIKIRAN STRUKTURALISME LEVI-STRAUSS." Tamaddun: Jurnal Kebudayaan dan Sastra Islam 18, no. 1 (2018): 93–103. http://dx.doi.org/10.19109/tamaddun.v18i1.2317.

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Strukturalisme Levi-Strauss merupakan salah satu paradigma dalam antropologi yang memudahkan kita mengungkap berbagai fenomena budaya yang terjadi dan diekspresikan oleh berbagai suku pemilik kebudayaan, termasuk juga seni di dalam budaya. Tulisan ini membahas tentang sosok Levi-Strauss beserta konsep strukturalisme-nya dan juga asumsi dasar dari teori strukturalisme Levi-Strauss berikut kelebihan dan kekurangannnya dan selanjutnya akan mengungkapkan penggunaan paradigma strukturalisme Levi-Strauss untuk mengkaji bidang seni pertunjukan yaitu musik. Dari pembahasan yang dilakukan, strukturalis

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8

Andrade, Susana. "Levi Strauss 1908-2009." Antropología Cuadernos de investigación, no. 8 (August 1, 2017): 175. http://dx.doi.org/10.26807/ant.v0i8.108.

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Acaba de morir el padre de la antropología a los 100 años de edad. Nos deja un legado enorme. Hombre de gran erudición, consagró su vida al estudio de las sociedades mal llamadas primitivas, justamente para demostrar que dichas sociedades no tenían nada de primitivas. Fue el principal portavoz de la antropología en Francia, declarando a voces, que la antropología rinde homenaje a la “superstición” y que el estudio de los mitos, tiene un lugar central para esta ciencia.1 Demostró, pacientemente, la universalidad de la naturaleza humana, explicando que el cerebro humano esta hecho, en todas part

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9

Kippenberger, T. "The Levi Strauss story." Antidote 1, no. 2 (1996): 29–32. http://dx.doi.org/10.1108/eum0000000006317.

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10

Shapiro, Warren. ": Conversations with Claude Levi-Strauss . Claude Levi-Strauss, Didier Eribon, Paula Wissing." American Anthropologist 94, no. 2 (1992): 511. http://dx.doi.org/10.1525/aa.1992.94.2.02a00790.

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11

Kurniawati, Asti. "Gardu dalam ‘Struktur’ Politik di Indonesia: Sebentuk Pertemuan Historisisme, Strukturalisme Levi-Strauss dan Posmodernisme (?)." SASDAYA: Gadjah Mada Journal of Humanities 2, no. 2 (2018): 451. http://dx.doi.org/10.22146/sasdayajournal.36455.

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This article aims to examine the possibility of meeting three paradigms of Historicism, Structuralism of Levi-Strauss and Postmodernism by analyzing the book of Abidin Kusno, Penjaga Memory; Gardu di Perkotaan Jawa, using the paradigm of Levi-Strauss structuralism, exploring the paradigm that used by the author and the philosophy behind the writing history. This step was done to find out the possible paradigm meeting between those used by the author of the book and the Levi-Strauss structuralism paradigm that used to analyze the book.

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12

Ottenheimer, Harriet. "Review: Conversations with Claude Levi-Strauss by Claude Levi-Strauss and Didier Eribon." Explorations in Ethnic Studies ESS-13, no. 1 (1993): 33–34. http://dx.doi.org/10.1525/ess.1993.13.1.33.

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13

Pramayoza, Dede. "MELIHAT TEKS LAKON SEBAGAI MITOS: ANALISIS DRAMA DENGAN STRUKTURALISME LEVI-STRAUSS." Melayu Arts and Performance Journal 4, no. 2 (2021): 114. http://dx.doi.org/10.26887/mapj.v4i2.978.

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Tulisan ini membahas tentang cara analisis teks lakon dengan cara strukturalisme Levi-Strauss. Sebuah cara analisis yang dapat digunakan sebagai alternatif dalam memahami kandungan sebuah naskah lakon. Dengan pendekatan penelitian kualitatif, dalam tulisan ini diuraikan tentang konsep-konsep dasar analisis lakon menggunakan pendekatan strukturalisme yang direkomendasikan oleh Levi-Strauss.

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14

Sempio Durán, Camilo. "María Eugenia Olavarría, Levi-Strauss." Iztapalapa Revista de Ciencias Sociales y Humanidades, no. 75 (July 1, 2013): 227–33. http://dx.doi.org/10.28928/ri/752013/rl3/sempioduranc.

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15

Eribon, Didier. "Levi-Strauss Interviewed, Part 1." Anthropology Today 4, no. 5 (1988): 5. http://dx.doi.org/10.2307/3032748.

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16

Eribon, Didier. "Levi-Strauss Interviewed, Part 2." Anthropology Today 4, no. 6 (1988): 3. http://dx.doi.org/10.2307/3032944.

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17

Bera, Gautam Kumar. "Claude Levi-Strauss (1908–2009)." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 10, no. 1 (2010): 129–32. http://dx.doi.org/10.1177/0972558x1001000112.

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18

Gibb, Robert. "Claude Levi-Strauss - Denis Bertholet." Journal of the Royal Anthropological Institute 12, no. 2 (2006): 502–4. http://dx.doi.org/10.1111/j.1467-9655.2006.00303_36.x.

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19

Boon, James A., Claude Levi-Strauss, Didier Eribon, and Paula Wissing. "Conversations with Claude Levi-Strauss." Man 27, no. 3 (1992): 675. http://dx.doi.org/10.2307/2803969.

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20

Johnson, Christopher. "Levi-Strauss in His Interviews." Nottingham French Studies 42, no. 1 (2003): 33–47. http://dx.doi.org/10.3366/nfs.2003.004.

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21

Johnson, C. "Levi-Strauss: Anthropology and Aesthetics." French Studies 63, no. 2 (2009): 231–32. http://dx.doi.org/10.1093/fs/knp019.

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22

Boskovic, Aleksandar. "A century of Levi-Strauss." Glasnik Etnografskog instituta 57, no. 1 (2009): 261–68. http://dx.doi.org/10.2298/gei0901261b.

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23

Roth, Gary. "Claude Levi-Strauss in retrospect." Dialectical Anthropology 18, no. 1 (1993): 31–52. http://dx.doi.org/10.1007/bf01301670.

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24

Magaña, Edmundo. "Entrevista a Claude Levi-Strauss." Anthropologica 9, no. 9 (1991): 277–85. http://dx.doi.org/10.18800/anthropologica.199101.014.

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25

Devi, Intan Sari. "Studi Perbandingan Paradigma Fungsionalisme Structural VS Strukturalisme Levi-Strauss." Asketik 2, no. 1 (2018): 89–101. https://doi.org/10.30762/asketik.v2i1.1088.

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This study aims to compare two paradigms functional paradigm (structural) vs. structuralism Levi-Strauss. To answer questions about both these paradigms will use a comparative study between functionalism paradigm theory or functionalism (structural) and developed structuralism Levi-Strauss as well as how both of these paradigms look at a structure in understanding the symptoms of socio-cultural community. The discussion of this study describes each paradigm by the basic assumptions, models, and concepts and how each of these paradigms analyzes the social phenomena of culture in society using a

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26

Tugendhat, Ernst. "Sobre mística." Estudios de Filosofía, no. 34 (August 31, 2006): 269–78. http://dx.doi.org/10.17533/udea.ef.12803.

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Al igual que a los anteriores galardonados, Richard Rorty y Levi-Strauss, me parece pertinente reflexionar sobre el hecho de que este premio quiere recordar precisamente al Maestro Eckhart. Rorty se inclinó por un deslinde negativo: él se vería como ateo y para Eckhart "sólo contaba Dios y nada más". Esta afirmación es correcta, pero encubre un aspecto que tocó Levi-Strauss al señalar que en Eckhart hay correspondencias con el budismo Zen. [Fragmento]

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27

Downey, Lynn. "Blue Denim by the Bay: The Levi Strauss & Co. Archives." Costume 43, no. 1 (2009): 150–65. http://dx.doi.org/10.1179/174963009x419782.

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The designer Bill Blass once famously stated that Levi's jeans are 'the best single item of apparel ever designed'. He may not have known, however, that his couture firm and Levi Strauss & Co. were two of only a handful of clothing companies to have formal archives programmes in place in the United States of America as the millennium approached. Established in 1989, the Levi Strauss & Co. Archives is now the benchmark for other denim and apparel companies who have recognized the usefulness of heritage in clothing design and marketing, among other business applications. This article sur

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28

Johnson, Christopher. "Levi-Strauss: The Writing Lesson Revisited." Modern Language Review 92, no. 3 (1997): 599. http://dx.doi.org/10.2307/3733388.

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29

Mousli, Marc. "Levi Strauss : la vie en bleu." Alternatives Économiques N° 311, no. 3 (2012): 78. http://dx.doi.org/10.3917/ae.311.0078.

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30

Schlesier, R. "Levi-Strauss' Mythology of the Myth." Telos 1988, no. 77 (1988): 143–57. http://dx.doi.org/10.3817/0988077143.

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31

Pollock, Donald. ": Histoire de Lynx . Claude Levi-Strauss." American Anthropologist 95, no. 1 (1993): 223–24. http://dx.doi.org/10.1525/aa.1993.95.1.02a00800.

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32

Herzfeld, Michael. "Levi-Strauss in the Nation-State." Journal of American Folklore 98, no. 388 (1985): 191. http://dx.doi.org/10.2307/540439.

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33

Vrontis, Demetris, and Peri Vronti. "Levi Strauss: an international marketing investigation." Journal of Fashion Marketing and Management: An International Journal 8, no. 4 (2004): 389–98. http://dx.doi.org/10.1108/13612020410559984.

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34

Ismail, et.al and Maliudin. "MITOS CERITA RAKYAT FOTUNO SANGIA (PENDEKATAN STRUKTURALISME LEVI-STRAUSS)." Cakrawala Listra: Jurnal Kajian Sastra, Bahasa, dan Budaya Indonesia 7, no. 2 (2024): 156–72. https://doi.org/10.33772/ywgpyy21.

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Masalah yang diteliti dalam penelitian ini yaitu bagaimanakah struktur mitos cerita rakyat fotuno sangia pendekatan strukturalisme Levi-Strauss. Penelitian ini dilakukan dengan tujuan untuk mendeskripsikan struktur cerita rakyat fotuno sangia pendekatan stukturalisme Levi-Strauss. Data yang terdapat pada penelitian ini berupa teks cerita rakyat. Sumber data yang terdapat dalam penelitian ini yaitu berupa teks hasil dari rekaman informan atau narasumber. Teknik pengumpulan data dalam penelitian ini yaitu berupa wawancara (in-deth nterview), observasi, dokumentasi, transkripsi dan terjemahan. Te

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35

van Vliet, Muriel. "Morphologie, Transformation und Übersetzbarkeit." Zeitschrift für Kulturphilosophie 2019, no. 1 (2019): 21–43. http://dx.doi.org/10.28937/1000108330.

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The comparison of Ernst Cassirer’s philosophy of symbolic forms and Levi-Strauss’ structural anthropology requires a clarification of their definitions of morphology, transformation and translatability. We will expose the morphological field where Cassirer’s aesthetics emerges in relation to Goethe, who represents an important source for Levi-Strauss as well. Defining the concept of transformation is supposed to follow his modifications of the key ideas of the German poet and biologist, by taking account of the new point of view provided by the theory of groups of transformation which the math

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36

Aung-Thwin, Michael. "The Myth of the “Three Shan Brothers” and the Ava Period in Burmese History." Journal of Asian Studies 55, no. 4 (1996): 881–901. http://dx.doi.org/10.2307/2646527.

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Change, or impending change, can often inspire the creation of myths, for it both threatens and promises. It threatens the security of the established, while providing hope to the disestablished. Change thus produces anxiety and discomfort on the one hand, euphoria and optimism on the other. Those in a position to be harmed by the change often create “negative” myths about the potential implications of that change; those not, glorify it. To misquote Claude Levi-Strauss, myths are created to control the present, hence, by implication, also the future (Levi-Strauss 1979).

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37

Descola, Philippe. "Der Baum und das Raster." Zeitschrift für Kulturphilosophie 2019, no. 1 (2019): 9–19. http://dx.doi.org/10.28937/1000108329.

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Claude Levi-Strauss mentioned several times in his work that the notion of transformation is the keystone of the structural analysis he pratices. By his own admission, this notion stems from his reading of D’Arcy Thomson’s book On Growth and Form during World War II in the United States. But Levi-Strauss makes use of two very different meanings of transformation, relating to two distinct morpho-genetic traditions. On the one hand, he is inspired by Goethe’s Morphology. All forms can be seen as transformation of a Urform, an original form, from which they grow out like a tree. But on the other

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38

Chen, Min. "Environmental Protection and Sustainable Development by Clothing Brands." Advances in Economics, Management and Political Sciences 137, no. 1 (2024): 15–19. https://doi.org/10.54254/2754-1169/2024.18624.

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The central aim of this study was to investigate the contribution of major clothing production brands towards international sustainable development goals (SDGs). Using a case study method, the research evaluated the environmental impacts of conventional materials used in clothing manufacturing and examined the reasons for recycling these materials after consumption. Additionally, the study assessed the environmental implications of recycling efforts by Patagonia and Levi Strauss. Key findings revealed that clothing discarded in landfills, if not recycled, emits greenhouse gases contributing to

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39

Yulianto, Agus. "PEMAKNAAN SIMBOL DALAM MITOS ASAL-USUL NAMA BANJARMASIN SEBUAH ANALISIS STRUKTURALISME LEVI STRAUSS." UNDAS: Jurnal Hasil Penelitian Bahasa dan Sastra 12, no. 1 (2016): 35. http://dx.doi.org/10.26499/und.v12i1.547.

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Abstrak: Tujuan Penelitian ini adalah untuk mengetahui makna-makna simbol yang terdapat dalam mitos Asal-usul Nama Banjarmasin sehingga cerita tersebut dapat lebih terpahami oleh pembaca. Dengan demikian masalah dalam penelitian ini adalah apakah makna yang terkandung dalam simbol-simbol yang terdapat dalam cerita mitos Asal-usul Nama Banjarmasin. Kajian ini menggunakan metode deskriptif-kualitatif dengan teknik studi pustaka. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan strukturalisme Levi Strauss. Berdasarkan kajian dapat diketahui bahwa dalam cerita mitos Asal-usul Nama

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40

Gose, Peter, Janet Carsten, and Stephen Hugh-Jones. "About the House: Levi-Strauss and Beyond." Journal of the Royal Anthropological Institute 3, no. 1 (1997): 186. http://dx.doi.org/10.2307/3034400.

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41

Mawarni, Liza. "Strukturalisme Levi-Strauss dalam Novel Sirkus Pohon." Jurnal Empirika 6, no. 2 (2022): 85. http://dx.doi.org/10.47753/je.v6i2.111.

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This study aims to reveal the deep structure of the Sirkus Pohon novel by Andrea Hirata which reflects the structure of the author's society. Using the Levi-Strauss structuralism approach, this qualitative descriptive research confirms nothing empirically visible but behind ideas. The main data of this study were obtained from the Sirkus Pohon novel written by Andrea Hirata, and the ethnographic data of the Belitung community as support. The analysis results show that there is a structure behind the novel that leads to the existence of pairs between one element and another. A connecting elemen

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42

Bucher, B., and Lucien Scubla. "Lire Levi-Strauss: Le deploiement d'une intuition." Journal of the Royal Anthropological Institute 5, no. 2 (1999): 302. http://dx.doi.org/10.2307/2660721.

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43

Silva, Gustavo Ruiz da, and Mariza Martins Furquim Werneck. "Claude Levi-Strauss and the myth Anamorphoses." Revista Avesso 2, no. 1 (2021): 1–17. http://dx.doi.org/10.23925/2675-8253.2021v2iit1.

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The article intends to demonstrate that, when building his science, Claude Lévi-Strauss abandons the categories used by the traditional studies of the myth and creates singular epistemological tools, suggested by the music, by the natural science and by the plastic arts. These tools, which we can denominate aesthetic operators, light up, in exemplary way, the dissolution process that suffers the mythical matter when transforming in the time and in the space. When establishing that new form of thinking, the myth, that reconciles the sensitive experience with the intelligible, Lévi-Strauss propo

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44

Mousli, Marc. "Levi Strauss, ou la vie en bleu." Les dossiers d’alternatives économiques N° 7, no. 3 (2016): 48. http://dx.doi.org/10.3917/dae.007.0048.

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45

Lefebvre, Henri. "Claude Levi-Strauss et le nouvel éléatisme." L'Homme et la société 185-186, no. 3 (2012): 149. http://dx.doi.org/10.3917/lhs.185.0149.

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46

Crick, Malcolm, and David Pace. "Claude Levi-Strauss: The Bearer of Ashes." Man 20, no. 1 (1985): 183. http://dx.doi.org/10.2307/2802257.

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47

Wang, Orrin N. C. "Chthonic “Michael”: Smithson, Levi-Strauss, Freud, Wordsworth." English Language Notes 54, no. 1 (2016): 59–75. http://dx.doi.org/10.1215/00138282-54.1.59.

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48

Hand, S. "Review: Claude Levi-Strauss: The Formative Years." French Studies 58, no. 1 (2004): 138–39. http://dx.doi.org/10.1093/fs/58.1.138.

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49

Auge, Marc. "Ten Questions Put to Claude Levi-Strauss." Current Anthropology 31, no. 1 (1990): 85–90. http://dx.doi.org/10.1086/203810.

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50

Umam, Khairul. "MANTENAN IN MADURA IN LEVI-STRAUSS STRUCTURALISM." JURNAL SETIA PANCASILA 2, no. 1 (2021): 16–26. http://dx.doi.org/10.36379/jsp.v2i1.179.

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Madura is one of the fourth largest tribes after the Malays, Javanese and Balinese who are an important wealth in Indonesia as a country with the largest number of ethnic in the world. Around 714 tribes with 742 regional languages with various cultures that live in them become their own colors that need to be maintained and continuously explored. Even though the mantenan in Madura. In Strauss' view of structuralism, to explore these treasures, it is necessary to understand the local language as a way of verbal or symbolic communication. Because in the mantenan tradition there is meaning to b

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