@Phizzy
According to most Jews, Catholics, and some mainstream Protestants this narrative is indeed seen not as historical but as one of three creation stories in Scripture.
In the first, in Genesis chapter 1, Adam and Eve seem to be separate creations. But this first story was likely a redaction added to Genesis after the exile to Babylon ended.
The second story is the one we are discussing. It is the most ancient, and it tells the same story but employing older narrative devices. One of them is that humans are made from the elements that make up the universe: man from the earth and woman from man.
The third story is the Noachin flood and it is probably older than either of the first two stories as it originates with the Mesopotamian societies that surrounded the Hebrews. The popular cosmogony of the time what that the earth was placed in a cosmos made up not of a vacuum of space but completely full of water. This shared mythology did not concern itself with or promote belief in a universe that had a beginning but mainly stated that the gods created the current world from a previous one, flooding the older one away and starting anew. In the Jewish adaptation, Noah and his wife are the original parents.
While these are definitely not to be read as literal history they do have some historical significance and elements. To begin with they explain what ancients believed about the universe and how this shaped their view of society and their place in it.
Second, read within the Jewish sphere the stories employ personages believed to be historical but set within the scope of narratives designed for catechesis. The reason appears to be to teach lessons not on how the universe literally began but to support Jewish concepts on morality, values, and theology.
In other words the narratives are used not as the foundation for doctrine as in the Watchtower religion, but as a means to reiterate doctrine already in existence in Judaism.