The dialectics of fatherhood and sonship among the Yagwoia of Papua New Guinea has multiple actualizations whose concrete reality and significance can be adequately understood only through individual-biographical life situations and trajectories. Accordingly, the focus is on the lifelong course of the relationship between a man and his father through which the individual specificities of the incorporative dynamics indigenously lived as 'implantation' and 'bone extraction' are consummated in diverse modes. One of these results in a common psycho-cultural form of Yagwoia egoity and self-consciousness wherein, after his death, the father becomes his progeny's protective spirit, especially his son's. Through detailed accounts and dream analyses, the article shows the critical importance and reality of culturally specific archetypal themes and imagery in the everyday life of individuals, and the indelible impact that they have on the psyche of concrete persons.
From the Father to the Son, and from the Ego to the Cosmic Self
Soul Retrieval in Neo-shamanism
It has been generally agreed that rituals of healing work through transforming the embodied self; thus, they are especially fit to be analyzed as rituals in their own right. This chapter focuses on the ritual of soul retrieval as it is practiced by Western urban neo-shamans. It argues that apart from giving the patient new memories and new narratives of the self, this version of soul retrieval works by staging a formalized context for forgiveness, here conceptualized as reconciliation between the self and the mundane and divine others. It is argued, however, that the mechanism of this healing ritual is better understood in the light of New Age ontologies of the self, consciousness, and the divine, making ‘ritual in its own right‚’ a good first step towards re-engaging with the social.
Claire Cororaton and Richard Handler
This article documents and analyses the uneasy, if not contradictory, relationship between service learning and liberal arts thinking in an undergraduate programme in Global Development Studies (GDS) at a North American University. As an undergraduate, Cororaton participated in a service-learning project to build a greenhouse in Mongolia; at the same time, the curriculum of her major (GDS, a programme directed by Handler) was developing a critique of such service projects, focusing on their lack of political self-consciousness. The authors contextualise the story within the university's ongoing attempts to enhance its global profile.
, and between social classes. While formulating the geoethical dilemma of Lake Turgoyak and during the informal meetings, people expressed a strong sense of Russian self-consciousness identity as, somehow, a kind of nostalgia inherited from the Soviet
Parasitic Mimesis and the Government of Savagery in Colonial East Timor
Kramer 1993 ). Civilization and savagery—the central diptych of European imperialism’s ‘self-consciousness’ since the Enlightenment ( Elias 1989 )—form an integrated and dynamic duality around which the political and epistemic history of colonial
AI, Humanoids, and Immortality
only information about the self but also self-consciousness can be transferred to an inorganic body. Here is an excerpt from the Terasem web page explaining LifeNaut. 5 How It Works Upload biographical pictures, videos, and documents to a digital
(Dis) Uniting the Kingdom on Holiday
regard to a north-south divide in England and even more specifically an idea of separateness from London. There is an apparent self-consciousness about being different, as the words “We also speak English” on the outside of the aforementioned Geordie
Navayana Buddhism and Dalit emancipation in late 1990s Uttar Pradesh
critique of religion or in changes of religion” (2003: 254). In another chapter, she also points that in contrast to Marx and Weber, who believed that religion would die away, but similar to Durkheim’s secular understanding of religion as “society’s self-consciousness
So What Is the Anthropology of Buddhism About?
David N. Gellner
Perrière, and others, the anthropology of Buddhism may be achieving more unity of purpose and more self-consciousness than it has had for a long time. I also stand by another conclusion from 1990—that the question of authenticity has always had meaning for
The Work of Culture, Heritage, and Musealized Spaces in “Unprecedented Times”
” ( Breidenbach and Nyiri 2009: 9 ) and the importance placed on “having a culture” ( Handler 1985:192 ). The anthropologist Marshall Sahlins asserted, in the early 1990s, that “cultural self-consciousness,” especially among “imperialism's erstwhile victims,” was