In reading Hughes, I found the intelligences interesting, you’ll all be happy to know I have self qualified myself for 6 out of the 8. If you need any help with math or sports, ask Gunnar. I do find though the idea of teachers “personalizing instruction and assessment, to discover what is special about each child,” a little disturbing. Children may excel in certain areas, but they are constantly evolving and absorbing throughout their growth. To limit a child to a field of study that they may have initially excelled in, while leaving out the broad spectrum of curriculum is like moving the “choice of major” to elementary school.
I like that Hughes explored the idea of creativity as therapy and how some works are produced not from drive to create, but the desire to expel. It seems poetic and quite sad that these great masterpieces are to the artist, modes of torment. There is something to be said though for conveying anything coherent to the outside world. As Hughes states “irrational messages lose content when translated into words, and often become unacceptable.” I think this ties into the idea that when interpreting an altered state, there must be a great deal of reason and logic to balance the experiences off of.
In relating to the Walsh readings, I like the idea of a shaman as a “healed madman.” The goals of a shaman are to brace the unknown, understand it, and help guide others through it. Therefore, it seems plausible that they would have somehow mastered mental illness in a way that they can feel the effects but control the reactions.
A blog for IHUM 300W where students are asked to express their thoughts and opinions on the weekly readings.
Thursday, October 23, 2008
Tuesday, October 21, 2008
The Creativity Personality
A found Hughes chapter on Creativity Personality to be very interesting. "Personality emerges form the interaction of heredity and environment, nature and nurture." (77) When i started to read about the seven types of intelligences the first thing i thought was " which one do i belong to". So i thought and said, "I think I belong to the interpersonal intelligence types because I have "the ability to understand and be responsive to others' desires, temperaments, and moods." (77) (But then again most of us are.) The section on Nature and Nurture regarding cultures and families growing up with music as a second language. To this is true because as a child my parents were always musically inclined. My dad played the guitar and sang and my mother love to listen to music and dance. She would have music on from the time she woke up to the time she went to sleep. She cooked and cleaned to it and danced with the brook stick. I know very old songs from their time that I still listen to and always enjoyed music and the arts because my parents raised me in this environment. The one thing that I never felt was obligated to follow in my parents steps. They always allowed me to be what I wanted to be.
I also found very interesting how many artists can not hold a physical relationship with a significant other. "Some artists are extremely isolated, but the satisfaction of exercising their gifts, of hearing their own voice, and of reaching others through work, outweighs the promise of alternative pleasures." (83) These artists find the passion in their work and are "in love" with what they do so this outweighs the physical pleasures.
In Walsh's reading we see again the shamanic behaviors and their journey to (ASC). These behaviors need to be addressed because they were often interpreted as pathological. I think personally that anything that is different to our norm is interpreted as something psychological. To the Westerners these sort of shamanic behaviors were out of this world and thus for interpreted as madness. "The risks of misunderstanding other cultures become particularly dangerous when altered states are involved." (Walsh 91) It is said in the reading that Westerners recognized a limited range of "normal" states : walking., dreaming and non- dreaming sleep. Anything out of this limited range is considered pathological. "For many years even of exceptional joy or compassion were often pathological. Mystical experiences, for example, were interpreted as neurotic regressions, ecstatic states viewed as narcissism, and enlightenment dismissed as regression to intrauterine stages. " (Walsh 91)
Many anthropologists tried to observe these so called "fits" that shaman where experiencing but many of then weren't medically trained to get an accurate diagnoses. So they thought these fits could be some type of epilepsy but it was very vague to determine so. Further more, like Walsh said, " To simply dismiss it as "hysteria" or dissociation would be an unfortunate error that would prevent us from exploring an unusual capacity of mind." (96)
I also found very interesting how many artists can not hold a physical relationship with a significant other. "Some artists are extremely isolated, but the satisfaction of exercising their gifts, of hearing their own voice, and of reaching others through work, outweighs the promise of alternative pleasures." (83) These artists find the passion in their work and are "in love" with what they do so this outweighs the physical pleasures.
In Walsh's reading we see again the shamanic behaviors and their journey to (ASC). These behaviors need to be addressed because they were often interpreted as pathological. I think personally that anything that is different to our norm is interpreted as something psychological. To the Westerners these sort of shamanic behaviors were out of this world and thus for interpreted as madness. "The risks of misunderstanding other cultures become particularly dangerous when altered states are involved." (Walsh 91) It is said in the reading that Westerners recognized a limited range of "normal" states : walking., dreaming and non- dreaming sleep. Anything out of this limited range is considered pathological. "For many years even of exceptional joy or compassion were often pathological. Mystical experiences, for example, were interpreted as neurotic regressions, ecstatic states viewed as narcissism, and enlightenment dismissed as regression to intrauterine stages. " (Walsh 91)
Many anthropologists tried to observe these so called "fits" that shaman where experiencing but many of then weren't medically trained to get an accurate diagnoses. So they thought these fits could be some type of epilepsy but it was very vague to determine so. Further more, like Walsh said, " To simply dismiss it as "hysteria" or dissociation would be an unfortunate error that would prevent us from exploring an unusual capacity of mind." (96)
creative personality and shamans
I have to admit Hughes was a pretty interesting read, for one i had no idea the seven types of intellegence theory even existed. To me Gardner is saying people are born creative but which intellegence shows greater gain is what the person will persue. Gardner gives examples such as Gandhi, Graham, and Mozart. I wouldnt put these people in a class of seperate intellegece, I believe gifted is the word I am looking for. People always be little Mozart's father for pushing his son. Well I am going to be different and applaud his father, why shouldnt we be pushed to the brink as children? Parents just want whats best for us, also as children how will we ever realise our full potential if our parents are not behind us giving us a little nudge every now and then. My father gace me a nundge for three years to play baseball at first i hated it, after three years i began to adore baseball and that has been my lifes passion ever since.
If I had as much dedication to baseball as an artists does to his art i would probably be dead. I never realised how genetics along with hard work it took to be an artists. By the way when i heard the story about Van Gough killing himself because his brother was going to die of a disease, has changed y out look on him as a great painter to a coward. Any body that comitts suicide for any reason is a coward and cannot face their fears. As far as Shamans go, i am sorry but give it up. I am so sick of hearing about these people healing people, they are nothing but people that go get high and feel like they can travel from world to world. I dont care what these people do on their own time, but to see Shamans in basically every weeks reading is really starting to irritate me. By the way whoever said the Western world has a conditioned closedmindeness can pack their bags and just get out. Anybody in this class that defends Shamans can pack their bags and get out. Because you know what when you get sick who do you go to? Not a Shaman a good old Medical Doctor, so if you people belive in Shamans so much and want me to stop ripping them for their mental problems then go to one when you get sick and see how long it take you to figure out their idiots.
If I had as much dedication to baseball as an artists does to his art i would probably be dead. I never realised how genetics along with hard work it took to be an artists. By the way when i heard the story about Van Gough killing himself because his brother was going to die of a disease, has changed y out look on him as a great painter to a coward. Any body that comitts suicide for any reason is a coward and cannot face their fears. As far as Shamans go, i am sorry but give it up. I am so sick of hearing about these people healing people, they are nothing but people that go get high and feel like they can travel from world to world. I dont care what these people do on their own time, but to see Shamans in basically every weeks reading is really starting to irritate me. By the way whoever said the Western world has a conditioned closedmindeness can pack their bags and just get out. Anybody in this class that defends Shamans can pack their bags and get out. Because you know what when you get sick who do you go to? Not a Shaman a good old Medical Doctor, so if you people belive in Shamans so much and want me to stop ripping them for their mental problems then go to one when you get sick and see how long it take you to figure out their idiots.
Art
I do not consider myself as an artist in any way. When reading Hughes that was even more apparent. There are certain things that he mentioned that were described by artists themselves. Being completely consumed by your work doesn’t always sound fun. These artists needed it. Their work is their drug that keeps them going. I knew that van Gough wasn’t exactly sane but I never knew that he killed himself because his brother was going to die from a disease. I also never knew that it was his brother who told him to start painting so that he could cope with life and try to cure his depression. It seems that a lot of artists used their art as an escape that helped the majority of them.
Musicians were the celebrities back then. Their parents, like some parents today, pushed their children to the point of almost insanity. They were obsessed with perfection. Bach and Mozart are the examples that Hughes uses to make this point. When I was in middle school there was a kid who played violin. He was a very, very good violinist. He did it because he wanted to please his father. I, personally, don’t think that this is a good reason to do it. You should do something because you want to do it, not to please someone else.
Why is it that Shaman were diagnosed with such things like schizophrenia, epilepsy, and “hysteria”? The Shaman have always held a very respectful spot in their tribes. Were certain Shaman diagnosed with these to discredit them or to make them lose their high spot? There are some things that that Westerners don’t understand. Are we just trying to fit them into our vision of what life is supposed to be? Since they are different and doctors can really explain what is going on with Shaman they are just trying to fit them into their views of what people should be like and the medical problems they think could cause Shaman to think that they have power.
Musicians were the celebrities back then. Their parents, like some parents today, pushed their children to the point of almost insanity. They were obsessed with perfection. Bach and Mozart are the examples that Hughes uses to make this point. When I was in middle school there was a kid who played violin. He was a very, very good violinist. He did it because he wanted to please his father. I, personally, don’t think that this is a good reason to do it. You should do something because you want to do it, not to please someone else.
Why is it that Shaman were diagnosed with such things like schizophrenia, epilepsy, and “hysteria”? The Shaman have always held a very respectful spot in their tribes. Were certain Shaman diagnosed with these to discredit them or to make them lose their high spot? There are some things that that Westerners don’t understand. Are we just trying to fit them into our vision of what life is supposed to be? Since they are different and doctors can really explain what is going on with Shaman they are just trying to fit them into their views of what people should be like and the medical problems they think could cause Shaman to think that they have power.
Walsh and Hughes
Hughes:
talents and intelligence are different from each other as I suppose is widely known. Intelligence transfers to talents in some ways. I liked how the author outlines the different types of intelligience. This shows that out of all the list of intelligence everybody falls in one or more category. As for the mathematical intelligence I possess a little bit of it but don't quite understand why I am so terrible at math.
Walsh:
These shamans to me are somewhat misunderstood in the western world because of our conditioned closemindedness. To us the altered states that thesharmans go into we would perceive it as people who are mentally deranged.We will equate their rituals as been devilish and diabolical in religious nature and in our eyes. Then we will have some supposedely mental or psychology expert diagnose their mental state. We need more to be openminded to understand others way of living and their philosophies.
talents and intelligence are different from each other as I suppose is widely known. Intelligence transfers to talents in some ways. I liked how the author outlines the different types of intelligience. This shows that out of all the list of intelligence everybody falls in one or more category. As for the mathematical intelligence I possess a little bit of it but don't quite understand why I am so terrible at math.
Walsh:
These shamans to me are somewhat misunderstood in the western world because of our conditioned closemindedness. To us the altered states that thesharmans go into we would perceive it as people who are mentally deranged.We will equate their rituals as been devilish and diabolical in religious nature and in our eyes. Then we will have some supposedely mental or psychology expert diagnose their mental state. We need more to be openminded to understand others way of living and their philosophies.
Hughes - he = Hugs
Tricksters
I had been warned, but I passed the stories off as an urban legend. But sure enough, a few years ago, I was walking through the back streets of some tourist trap. I was trying to find the address of a friend who was doing missionary work in some run down slum of the city. My jet lag made my body feel as if each word I spoke drew blood from my veins. I had just received a new set of directions from some bearded man who was chewing on a pipe. The man had led me down this narrow street filled with fruit stands and T-shirt vendors. I carried rolling luggage that tipped sideways whenever I pulled it up over a curb. I had just crossed a street, and was shaking my luggage back on path when a woman let out a scream and threw her infant child in the air. I abandoned my luggage and ran to catch the child like a football. Once the child (a girl) was safe in my arms, I turned to see that not only had the screaming lady disappeared, but so had my luggage. Now I have this kid. In fact, we just celebrated her second birthday at my mother's house. She got a lot of new clothes. I bought her some coloring books and some playdough...
At first, I thought Walsh's chapters would be devoted to Western culture's lack of understanding, and therefore ostracizing of shamanism. I mean, duh, we're bigger and stronger. Why don't we give these cavemen and women some clothes and an iPod?
I don't know. I find all of this debate over shamanism a bit annoying. We can't except new ideas, so we take the founders of some -ism and put them on a pedestal. "Hi unfamiliar culture that uses natural drugs to reach altered states of consciousness. If you're so great, heal this paper cut, right now. Did you see that guys? He can't do it. I knew it. What a jerk."
What I gather from the reading is that some shamanistic cultures might have epileptic leaders. WHAT?! You mean to tell me that, one, there are other cultures, and two, that some people of these other cultures suffer from epilepsy? I don't believe it.
And tricksters? You're telling me that it's just not my culture that's filled with corruption? Ha.
Actually, the tricksters idea reminds me of Man on the Moon. Now, I haven't seen that movie in a long time, but I think I remember the end where Andy Kauffman visits some sort of healer in order to have the cancer pulled out of his body. However, Kauffman mistakenly sees the healer soak a sponge in a red liquid, and hide it in his hand. He then squeezes the sponge onto Kauffman's stomach, giving the illusion that he was digging out something from the skin. Jeez, that's a really sad part of the movie.
But seriously, shamans. It's the drug thing. Sorry. You'll have to fight a battle with other societies that I'm sure you care very little about fighting. Stop doing drugs, and suck on a fruit smoothie or something. Perhaps, if you drink the beverage fast enough, the temperature will give you a brain freeze, and you can have your little personal journies in a numb state. Meanwhile, I, along with the rest of my perfect drug-free peers, won't feel so threatened by a culture that never tried to threaten us in the first place.
The creative personality.
Some people devote portions of their lives slobbering over creative people. What's the difference between the creative and the slobbering fan who wants to be their friend? The fan needs constant attention and stimulation from other people while the creative can lock themselves in a room for hours and hours, ripping tiny pieces of their soul off their chest and pasting the soul to some sort of medium.
No one way of living is better than the other. However, a creative personality can be viewed as a self-centered personality. I think this may be where a lot of creative people run into problems with mental illness. It's when one is not creating and instead devoting time to the myth of how one should be living, that these problems occur. The myth is predictable. Perhaps the artist becomes bored, and boredom erodes the brain until it's time to visit the doctor or leave the world for good. And that's not to say that creativity is the cure all end all to one's problems.
I find the poster regarding mental-illness in the lobby of Olmstead a little interesting. All those pictures of famous creative people tell me it's okay to have a mental illness. Is it implying that I am just as talented as these individuals. When I said the poster was a little interesting, I mean interesting in the sense of... what's the word I'm looking for...? Oh yeah, offensive.
But I need to stop writing this blog, and visit the hospital where my analysis paper lies on life support. Plus, I've got to wake up my daughter from her nap. She has a play date with the children next door. The neighbors' kids are brats.
I had been warned, but I passed the stories off as an urban legend. But sure enough, a few years ago, I was walking through the back streets of some tourist trap. I was trying to find the address of a friend who was doing missionary work in some run down slum of the city. My jet lag made my body feel as if each word I spoke drew blood from my veins. I had just received a new set of directions from some bearded man who was chewing on a pipe. The man had led me down this narrow street filled with fruit stands and T-shirt vendors. I carried rolling luggage that tipped sideways whenever I pulled it up over a curb. I had just crossed a street, and was shaking my luggage back on path when a woman let out a scream and threw her infant child in the air. I abandoned my luggage and ran to catch the child like a football. Once the child (a girl) was safe in my arms, I turned to see that not only had the screaming lady disappeared, but so had my luggage. Now I have this kid. In fact, we just celebrated her second birthday at my mother's house. She got a lot of new clothes. I bought her some coloring books and some playdough...
At first, I thought Walsh's chapters would be devoted to Western culture's lack of understanding, and therefore ostracizing of shamanism. I mean, duh, we're bigger and stronger. Why don't we give these cavemen and women some clothes and an iPod?
I don't know. I find all of this debate over shamanism a bit annoying. We can't except new ideas, so we take the founders of some -ism and put them on a pedestal. "Hi unfamiliar culture that uses natural drugs to reach altered states of consciousness. If you're so great, heal this paper cut, right now. Did you see that guys? He can't do it. I knew it. What a jerk."
What I gather from the reading is that some shamanistic cultures might have epileptic leaders. WHAT?! You mean to tell me that, one, there are other cultures, and two, that some people of these other cultures suffer from epilepsy? I don't believe it.
And tricksters? You're telling me that it's just not my culture that's filled with corruption? Ha.
Actually, the tricksters idea reminds me of Man on the Moon. Now, I haven't seen that movie in a long time, but I think I remember the end where Andy Kauffman visits some sort of healer in order to have the cancer pulled out of his body. However, Kauffman mistakenly sees the healer soak a sponge in a red liquid, and hide it in his hand. He then squeezes the sponge onto Kauffman's stomach, giving the illusion that he was digging out something from the skin. Jeez, that's a really sad part of the movie.
But seriously, shamans. It's the drug thing. Sorry. You'll have to fight a battle with other societies that I'm sure you care very little about fighting. Stop doing drugs, and suck on a fruit smoothie or something. Perhaps, if you drink the beverage fast enough, the temperature will give you a brain freeze, and you can have your little personal journies in a numb state. Meanwhile, I, along with the rest of my perfect drug-free peers, won't feel so threatened by a culture that never tried to threaten us in the first place.
The creative personality.
Some people devote portions of their lives slobbering over creative people. What's the difference between the creative and the slobbering fan who wants to be their friend? The fan needs constant attention and stimulation from other people while the creative can lock themselves in a room for hours and hours, ripping tiny pieces of their soul off their chest and pasting the soul to some sort of medium.
No one way of living is better than the other. However, a creative personality can be viewed as a self-centered personality. I think this may be where a lot of creative people run into problems with mental illness. It's when one is not creating and instead devoting time to the myth of how one should be living, that these problems occur. The myth is predictable. Perhaps the artist becomes bored, and boredom erodes the brain until it's time to visit the doctor or leave the world for good. And that's not to say that creativity is the cure all end all to one's problems.
I find the poster regarding mental-illness in the lobby of Olmstead a little interesting. All those pictures of famous creative people tell me it's okay to have a mental illness. Is it implying that I am just as talented as these individuals. When I said the poster was a little interesting, I mean interesting in the sense of... what's the word I'm looking for...? Oh yeah, offensive.
But I need to stop writing this blog, and visit the hospital where my analysis paper lies on life support. Plus, I've got to wake up my daughter from her nap. She has a play date with the children next door. The neighbors' kids are brats.
Pull yourself together – it's paper!
I asked my Mom and Dad “Are people born creative?” Both immediately responded yes! So I began to toss out examples of where their “yes” was replaced with a maybe. The maybe phase is where I left creativity as well. I agreed with the idea that creative production is limited without a favorable nurturing environment. Dedication is key - dedication as much as talent underlies the creative performance (Hughes 80). Renoir encapsulates dedication. I was shocked to read that the strapped paintbrushes to his crippled hands in order to keep painting. . . I must be a blessing and a curse to love something some much.
Believe me; I am not super artistic or even highly creative, in my estimation. But I like to dabble with creative projects and sometimes my efforts are for therapy and other times to focus on an activity that brings satisfaction.
I experienced a not so therapeutic experience while at a scrapbook class; I thought it would be fun...
We were asked to select paper for the project, sounds simple enough… As I stood at the wall of paper, I felt my pulse quicken, my brow was damp, and a hive surfaced on my hand. Staring at the wall I began to berate myself. “Jody, my God pull your self together – it's paper!!” I thought I was going mad!! As I reflect back on that experience, I was forcing myself to be creative and was not devoted to the subject.
Trick or Treat
For time and eternity all faiths have gone through trials and tribulations… If you stop for a moment I’m sure you can generate a list of labels for individuals who participate in a particular religion (Jesus Freaks, Holy Rollers, Weirdo’s, etc.) and the Shaman is no different. Does being labeled something make it so?
I find the insight that the text offered into the mind, spirit, and health of the Shaman to be very helpful. The Mother of a dear friend of mine has been diagnosed with Psychosis and Schizophrenia. After reflecting on the reading you have to wonder if a person with varying forms of mental illness is functioning in an altered state. Maybe through no effort of their own they are continually tapped into another state of consciousness…
Trickery or not there is something to a Shaman and their ability; even if that is the ability to use the power of persuasion. I cannot discount another persons experience – their will ALWAYS be someone who is looking to deceive.
Matthew 10:26 "So do not be afraid of them. There is nothing concealed that will not be disclosed, or hidden that will not be made known. 27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. 28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body. . .
Believe me; I am not super artistic or even highly creative, in my estimation. But I like to dabble with creative projects and sometimes my efforts are for therapy and other times to focus on an activity that brings satisfaction.
I experienced a not so therapeutic experience while at a scrapbook class; I thought it would be fun...
We were asked to select paper for the project, sounds simple enough… As I stood at the wall of paper, I felt my pulse quicken, my brow was damp, and a hive surfaced on my hand. Staring at the wall I began to berate myself. “Jody, my God pull your self together – it's paper!!” I thought I was going mad!! As I reflect back on that experience, I was forcing myself to be creative and was not devoted to the subject.
Trick or Treat
For time and eternity all faiths have gone through trials and tribulations… If you stop for a moment I’m sure you can generate a list of labels for individuals who participate in a particular religion (Jesus Freaks, Holy Rollers, Weirdo’s, etc.) and the Shaman is no different. Does being labeled something make it so?
I find the insight that the text offered into the mind, spirit, and health of the Shaman to be very helpful. The Mother of a dear friend of mine has been diagnosed with Psychosis and Schizophrenia. After reflecting on the reading you have to wonder if a person with varying forms of mental illness is functioning in an altered state. Maybe through no effort of their own they are continually tapped into another state of consciousness…
Trickery or not there is something to a Shaman and their ability; even if that is the ability to use the power of persuasion. I cannot discount another persons experience – their will ALWAYS be someone who is looking to deceive.
Matthew 10:26 "So do not be afraid of them. There is nothing concealed that will not be disclosed, or hidden that will not be made known. 27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. 28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body. . .
Blog number eight (oh my!)
Walsh Part IV:
When I read Devilization then my eyes skimmed the page and focused on “Christian,” I giggled.
Only because I had the feeling they condemned shamans. It’s silly and sad they got away with it as well. To assume they are demons? Come on.
Page 90, paragraph two struck me. It just points out how we think what they do is strange because it doesn’t fall into our societies norm. But the fact that we remain skeptical of their practices makes us strange to them. It makes sense and I definitely agree. It’s important to understand other cultures in their own context. Americans are ethnocentric. It’s pretty sad.
The talk of shamans in the psychological world makes me laugh because I have a minor in Psychology so I have an understanding of that type of perspective. It wasn’t really intentional, but anyway, I get how they think shamans are crazy and hysterical, schizophrenic and all the psychological jargon that goes along with it. I don’t agree with it either. I think it’s a bit ridiculous for us to judge another culture by our standards and what we think is “mentally healthy.” And how can they be tested psychologically when what they do is what they do. Not what we do. What my psychology teachers had pointed out to me in class was DSM-IV is biased towards men. There are plenty of legit criticisms on it. So technically, we aren’t even accurately diagnosing people right in the first place.
Hughes Chapter six:
Gee, I like this book because it’s filled with pictures to occupy my short attention span. Way to be entertaining. Thanks book. The creative personality profile on Pablo Picasso was neat to read. I liked the quote about him, “The painter paints as if in urgent need to discharge himself of his sensations and visions.”Sensations and visions, meaning his paintings could have been pictures he saw in his head. Hm.
The picture of Renoir made me sad. His knuckles were bulbous looking and his fingers were bent and crippled. Looking at his hands hurt my hands. But, it made me sad that happened to his hands because he loved painting so much. That is like a musician losing his or her hearing. Life had gone on for Renoir; he strapped his paintbrushes to his hands so he could still paint. Awww.
“The concentrated effort of writing makes one completely forget for the time being that one has a body.” Sometimes I do feel all brain all the time. This semester I’ve gone into writing overdrive. There’s Kareithi boot camp, The Capital Times, this blog, my personal blog that is neglected, critiques for my photography class yadda yadda yadda. Having spent so much time in my head, I liked this bit about British Poet Stephen Spender on page 86.
When I read Devilization then my eyes skimmed the page and focused on “Christian,” I giggled.
Only because I had the feeling they condemned shamans. It’s silly and sad they got away with it as well. To assume they are demons? Come on.
Page 90, paragraph two struck me. It just points out how we think what they do is strange because it doesn’t fall into our societies norm. But the fact that we remain skeptical of their practices makes us strange to them. It makes sense and I definitely agree. It’s important to understand other cultures in their own context. Americans are ethnocentric. It’s pretty sad.
The talk of shamans in the psychological world makes me laugh because I have a minor in Psychology so I have an understanding of that type of perspective. It wasn’t really intentional, but anyway, I get how they think shamans are crazy and hysterical, schizophrenic and all the psychological jargon that goes along with it. I don’t agree with it either. I think it’s a bit ridiculous for us to judge another culture by our standards and what we think is “mentally healthy.” And how can they be tested psychologically when what they do is what they do. Not what we do. What my psychology teachers had pointed out to me in class was DSM-IV is biased towards men. There are plenty of legit criticisms on it. So technically, we aren’t even accurately diagnosing people right in the first place.
Hughes Chapter six:
Gee, I like this book because it’s filled with pictures to occupy my short attention span. Way to be entertaining. Thanks book. The creative personality profile on Pablo Picasso was neat to read. I liked the quote about him, “The painter paints as if in urgent need to discharge himself of his sensations and visions.”Sensations and visions, meaning his paintings could have been pictures he saw in his head. Hm.
The picture of Renoir made me sad. His knuckles were bulbous looking and his fingers were bent and crippled. Looking at his hands hurt my hands. But, it made me sad that happened to his hands because he loved painting so much. That is like a musician losing his or her hearing. Life had gone on for Renoir; he strapped his paintbrushes to his hands so he could still paint. Awww.
“The concentrated effort of writing makes one completely forget for the time being that one has a body.” Sometimes I do feel all brain all the time. This semester I’ve gone into writing overdrive. There’s Kareithi boot camp, The Capital Times, this blog, my personal blog that is neglected, critiques for my photography class yadda yadda yadda. Having spent so much time in my head, I liked this bit about British Poet Stephen Spender on page 86.
walsh and hughes
Walsh and Hughes
If you would ask me to diagnose a shaman, it would be simple. I’d tell you to walk out on the street, if you see a guy shaking, exclaiming he had visions, and talking to himself, he just may be a shaman. To me, a shaman is just another term describing a drug addict with visions. I honestly feel shamanism has no real significance in the world when it is aided for a different state of mind by drugs. Shamanists are not curing cancer with their visions, enhancing technology, cracking mathematical codes, or anything. They are seeing stuff like flying alligators, snakes, weird abstractions, and admit to feel like they are floating amongst their own bodies.
They believe in their visions and that they can see things that a person normally wouldn’t see. I don’t see how a shaman can be given a title, if people find other ways of finding altered states. Shamanism could possibly be useful, if not altered by drug usage. To me the real strength of a spiritual person is when a person can get himself or herself in a state of mind so strong, that nothing could alter their state of mind, whether they achieve that state by religion, or other acts. Just not by using the aid of “special roots.”
There was a picture of a monk known very famous for killing himself, during the riots of the Vietnam War. A photograph was published of him, when he lit himself on fire, soaked in gasoline, and he did not move, or yell at all. He just sat on the ground of the street in a fixed state. This is what I feel is the strength of an altered state is. Not the act of suicide at all, but how this monk was so fully deep in his religious beliefs, that he did not feel the physical pain. Supposedly, according to Walsh, the shaman people have been “demonized, pathologized, or sanctified with wondrous abandon.” I guess I can understand these people going through a lot, especially if these states of mind are not in the normal world, and through very extreme psychological states. But, how would you define that monk, would he be considered a shamanist? He did not use drugs, but was in a state of mind so powerful it did block out pain.
My big problem of not understanding shamanism is I don’t believe in drugs at all. Even when I am sick, I rarely take medication. I didn’t even take my pain pills after surgery when I got four of my wisdom teeth taking out. I preferred to just deal with the pain, instead of the side affects of using prescription drugs. That’s just the type of person I am, I believe in using natural methods to heal and better my state of mind. As you see on commercials daily, pills can help one thing but hurts other things. You always here about medications warning about heightening the risk of causing increase in blood clots, stroke, and heart attack.
The section further goes on to explain about how shamans through fits, almost like Epilepsy. Now this is blamed on lack of training, and is told to be “expressions of intense emotional agitation,” according to Walsh. I will have to remember that if my nephew throws a fit, it’s an expression of intense emotional agitation. I don’t believe this is really a good sign if a person is a shaman. And other characteristics include deceit, and trickery, which is said by Walsh only to be used on outsiders of shamanism, which I would be one of the people it probably be used on, as well as characterizes of spiritual emergency, initiation crisis, and development crisis.
As for Hughes, it was interesting to bring up the creativity topic again. I absolutely love art, so it’s definitely right up my alley. I enjoy drawing, charcoaling, painting, airbrushing, photography, and much more. It’s away that I can create myself to be totally happy, no matter what could be going on in life. I feel for me, it is the addiction for the adrenaline felt, after you created a work of art. Having someone shocked on how well I could charcoal something never gets old. I love taking an object, for example, and creating something that shows other people how I see it. That’s just how I’m sure Picasso, and Monet felt, even though their talent to show others is still far beyond my capabilities. Some people I feel are still very talented, just in other categories of art. I’ve seen great art by others in athleticism, mathematics, and instrumental playing. Art to me is simply the definition of being great at something, and being able to show others that greatness. It is not limited to paintings and sculptures, but far beyond in other categories.
If you would ask me to diagnose a shaman, it would be simple. I’d tell you to walk out on the street, if you see a guy shaking, exclaiming he had visions, and talking to himself, he just may be a shaman. To me, a shaman is just another term describing a drug addict with visions. I honestly feel shamanism has no real significance in the world when it is aided for a different state of mind by drugs. Shamanists are not curing cancer with their visions, enhancing technology, cracking mathematical codes, or anything. They are seeing stuff like flying alligators, snakes, weird abstractions, and admit to feel like they are floating amongst their own bodies.
They believe in their visions and that they can see things that a person normally wouldn’t see. I don’t see how a shaman can be given a title, if people find other ways of finding altered states. Shamanism could possibly be useful, if not altered by drug usage. To me the real strength of a spiritual person is when a person can get himself or herself in a state of mind so strong, that nothing could alter their state of mind, whether they achieve that state by religion, or other acts. Just not by using the aid of “special roots.”
There was a picture of a monk known very famous for killing himself, during the riots of the Vietnam War. A photograph was published of him, when he lit himself on fire, soaked in gasoline, and he did not move, or yell at all. He just sat on the ground of the street in a fixed state. This is what I feel is the strength of an altered state is. Not the act of suicide at all, but how this monk was so fully deep in his religious beliefs, that he did not feel the physical pain. Supposedly, according to Walsh, the shaman people have been “demonized, pathologized, or sanctified with wondrous abandon.” I guess I can understand these people going through a lot, especially if these states of mind are not in the normal world, and through very extreme psychological states. But, how would you define that monk, would he be considered a shamanist? He did not use drugs, but was in a state of mind so powerful it did block out pain.
My big problem of not understanding shamanism is I don’t believe in drugs at all. Even when I am sick, I rarely take medication. I didn’t even take my pain pills after surgery when I got four of my wisdom teeth taking out. I preferred to just deal with the pain, instead of the side affects of using prescription drugs. That’s just the type of person I am, I believe in using natural methods to heal and better my state of mind. As you see on commercials daily, pills can help one thing but hurts other things. You always here about medications warning about heightening the risk of causing increase in blood clots, stroke, and heart attack.
The section further goes on to explain about how shamans through fits, almost like Epilepsy. Now this is blamed on lack of training, and is told to be “expressions of intense emotional agitation,” according to Walsh. I will have to remember that if my nephew throws a fit, it’s an expression of intense emotional agitation. I don’t believe this is really a good sign if a person is a shaman. And other characteristics include deceit, and trickery, which is said by Walsh only to be used on outsiders of shamanism, which I would be one of the people it probably be used on, as well as characterizes of spiritual emergency, initiation crisis, and development crisis.
As for Hughes, it was interesting to bring up the creativity topic again. I absolutely love art, so it’s definitely right up my alley. I enjoy drawing, charcoaling, painting, airbrushing, photography, and much more. It’s away that I can create myself to be totally happy, no matter what could be going on in life. I feel for me, it is the addiction for the adrenaline felt, after you created a work of art. Having someone shocked on how well I could charcoal something never gets old. I love taking an object, for example, and creating something that shows other people how I see it. That’s just how I’m sure Picasso, and Monet felt, even though their talent to show others is still far beyond my capabilities. Some people I feel are still very talented, just in other categories of art. I’ve seen great art by others in athleticism, mathematics, and instrumental playing. Art to me is simply the definition of being great at something, and being able to show others that greatness. It is not limited to paintings and sculptures, but far beyond in other categories.
Artistry's Altered State and Shaman Criticism
I remember, quite vividly, how my career as a writer began. It was just after I had begun college, and the process of fitting into my new environment had not gone very well. I had been met harshly by virtually everyone outside my dorm room (and even my first roommate), and so my sense of isolation grew greater. So, to relieve some stress, I began to write. Almost meditating into these fantastic worlds I was writing about, I found myself unaware of any other events surrounding myself. It became my life, and I found myself delving into this altered state of intense concentration on my work more and more often. I took that out of the Hughes piece this time around. I instantly resonated with the idea of focusing on work rather than any outside sources, and in turn, that produced various fictions, poetry, and screenplays that I feel could not have been attained in other circumstances. I lost all care for the rigors of college dorm life (and thankfully escaped that after my first year) and developed my own voice as a writer, which had been dormant all that time.
Walsh's writing seemed a bit of a response to the criticisms of Shamanism, as I have noticed in some previous chapters. He states that Shamans have been labeled as being mentally ill by various physicians and psychologists, but I understand now that that may be due to the lack of taking alternate perspectives to analyze subjects, that psychologists tend to take. Actually, on a related, outside note, I remember (when I was still a psychology major) learning about various schools and methods of the field (such as Skinner or Freud), and it just now occurred to me that by setting one's beliefs and methods in one school, claiming it to be right, are they not limiting their perspective on these problems they claim to diagnose? Therefore, Shamanism cannot be simply diagnosed as a mental derangement. In fact, one aspect of this reading that really resonated with me is the "placebo" effect that many doctors employ without problem, yet the shaman is met with intense criticism when he/she uses such methods. Perhaps a change of perspective for the common people is in order.
Walsh's writing seemed a bit of a response to the criticisms of Shamanism, as I have noticed in some previous chapters. He states that Shamans have been labeled as being mentally ill by various physicians and psychologists, but I understand now that that may be due to the lack of taking alternate perspectives to analyze subjects, that psychologists tend to take. Actually, on a related, outside note, I remember (when I was still a psychology major) learning about various schools and methods of the field (such as Skinner or Freud), and it just now occurred to me that by setting one's beliefs and methods in one school, claiming it to be right, are they not limiting their perspective on these problems they claim to diagnose? Therefore, Shamanism cannot be simply diagnosed as a mental derangement. In fact, one aspect of this reading that really resonated with me is the "placebo" effect that many doctors employ without problem, yet the shaman is met with intense criticism when he/she uses such methods. Perhaps a change of perspective for the common people is in order.
Hughes and Walsh
Hughes:
The mad scientist syndrome cracks me up. Sure, I've watched movies like this before but I never thought about how being so focused on your work could ruin other aspects of your life. Perhaps, I should re-evaluate my own schedule. Gaughin's quote, "Basically I have a psychological abnormality. I cannot stand sexual pleasure. It's peculiar" is rediculous. I don't want to give the wrong impression about me but how can someone not be able to stand sexual pleasure? And if this bothers him, then who knows what else he can't stand. It doesn't make sense to me to miss out on so many things in life because you're so consumed with math proofs. Also, I can understand that some people (in this case artists) love their work---and I hope to love my work some day---but not to the extent that I neglect personal relationships with wife, children, friends, family, etc.
Walsh:
Walsh's point that, "[Shamans] may no more display a single personality type or neatly fit a single diagnosis than do all Western doctors" makes a lot of sense to me (89). If you have an illness, doctors in the US would all probably diagnose you with the same thing and prescribe the same medicine/drug to cure you. This seems normal and to us because it's how things are done around here---but that doesn't mean the Shaman's way is wrong---we're just not use to it. Just as is pointed out that, "a Westerner who reported seeing and being persecuted by spirits might well be diagnosed as psychotics.....in shamanic cultures they are the norm" (90). My enthusiam for this course to a direct blow with the line Walsh uses from Kant in reference to "empty concepts" for someone talking about ASC's without any direct experience---empty concepts being, "concepts devoid of the richness, meaning, and significance that only direct experience can impart" (90). I think I'll get over it though---he does list yoga as being a happy and valuable ASC (still haven't started it). I thought this was a beautiful quote so I had to put it in here, "We cling to an old familiar understanding of ourselves and the world because it saves us from having to face the ever-changing novelty and uncertainty of life. We cling to the familiar, not knowing that mystery is a necessary prelude to the dawning of wisdom" (109). If you constantly think you already know everything or how everything works or even are just not interested in new possibilities---then you will continue to get the same results. We should all strive to be open to new thoughts, ideas, and possibilities---otherwise you're just limiting yourself. This reminds me of: you can't learn anything new when you're talking---meaning that if you're saying something then that means you already know/feel/believe that which you are saying, otherwise you wouldn't be able to say it. On the other hand, if you keep quiet and just listen then you might be surprised as to what you can learn.
The mad scientist syndrome cracks me up. Sure, I've watched movies like this before but I never thought about how being so focused on your work could ruin other aspects of your life. Perhaps, I should re-evaluate my own schedule. Gaughin's quote, "Basically I have a psychological abnormality. I cannot stand sexual pleasure. It's peculiar" is rediculous. I don't want to give the wrong impression about me but how can someone not be able to stand sexual pleasure? And if this bothers him, then who knows what else he can't stand. It doesn't make sense to me to miss out on so many things in life because you're so consumed with math proofs. Also, I can understand that some people (in this case artists) love their work---and I hope to love my work some day---but not to the extent that I neglect personal relationships with wife, children, friends, family, etc.
Walsh:
Walsh's point that, "[Shamans] may no more display a single personality type or neatly fit a single diagnosis than do all Western doctors" makes a lot of sense to me (89). If you have an illness, doctors in the US would all probably diagnose you with the same thing and prescribe the same medicine/drug to cure you. This seems normal and to us because it's how things are done around here---but that doesn't mean the Shaman's way is wrong---we're just not use to it. Just as is pointed out that, "a Westerner who reported seeing and being persecuted by spirits might well be diagnosed as psychotics.....in shamanic cultures they are the norm" (90). My enthusiam for this course to a direct blow with the line Walsh uses from Kant in reference to "empty concepts" for someone talking about ASC's without any direct experience---empty concepts being, "concepts devoid of the richness, meaning, and significance that only direct experience can impart" (90). I think I'll get over it though---he does list yoga as being a happy and valuable ASC (still haven't started it). I thought this was a beautiful quote so I had to put it in here, "We cling to an old familiar understanding of ourselves and the world because it saves us from having to face the ever-changing novelty and uncertainty of life. We cling to the familiar, not knowing that mystery is a necessary prelude to the dawning of wisdom" (109). If you constantly think you already know everything or how everything works or even are just not interested in new possibilities---then you will continue to get the same results. We should all strive to be open to new thoughts, ideas, and possibilities---otherwise you're just limiting yourself. This reminds me of: you can't learn anything new when you're talking---meaning that if you're saying something then that means you already know/feel/believe that which you are saying, otherwise you wouldn't be able to say it. On the other hand, if you keep quiet and just listen then you might be surprised as to what you can learn.
The primitive madman and creativity
Walsh introduces the concept of shamanic evolution; the viewpoint that this belief has gone from devilization to medicalization to idealization. These stages helped explain how this mystical notion has been perceived, and in Westernized thinking, I felt as if I fell into the middle category - seeing shamans as healers of their communities. I can't say that I completely understood HOW shamans healed their ailing members, especially after watching the film of the Peruvian tribe, but I was willing to accept that they somehow did. It could have simply been the power of suggestion, "I say you're healed so you are", or perhaps there was some sort of mysticism involved that westernized minds are blinded from. Just when I was about jump on board with the latter reason, Walsh informs his reader of the many tricks that Shamans play in efforts to "heal". Spitting up worms and feathers that were secretly placed in the shaman's mouth BEFORE a healing ritual? What a crock! Maybe it is because of such trickery that I am blinded from seeing anything beyond. I get that the purpose behind such trickery is to "bolster faith and inspire a placebo response" (117). But if shamans are so talented and spiritually gifted, do they need to really rely on trickery? Walsh - you had me until Part IV, I've returned to my skeptical ways.
I recall the seven intelligences that Hughes discusses from a former psych class. I don't remember the naturalist intelligence, but it makes sense. Initially I would have considered interpersonal and intrapersonal the two extreme opposites out of the seven, but possibly nature is another opposite of intrapersonal. Instead of an awareness within one's internal environment, this is an awareness of one's external environment.
I loved Hughes' description of the irrational, "the language of imagination" (84). Creative concepts that we come up with are irrational until put to external form. "But irrational messages lose content when translated into words, and often become unacceptable" (84). As explained, when these concepts are left to be encoded by the recipient, the irrational is maintained. I guess this to be in any medium that does not use words to convey the message. I know personally, I gather more rational concepts from words than I do from artwork, for example. Interpreting something written, I can usually figure out underlying concepts (whether these concepts are what the creator intended or not is a different story). Sometimes when I look at a painting, for example, I don't always get it, and it does seem to be an irrational creation.
I recall the seven intelligences that Hughes discusses from a former psych class. I don't remember the naturalist intelligence, but it makes sense. Initially I would have considered interpersonal and intrapersonal the two extreme opposites out of the seven, but possibly nature is another opposite of intrapersonal. Instead of an awareness within one's internal environment, this is an awareness of one's external environment.
I loved Hughes' description of the irrational, "the language of imagination" (84). Creative concepts that we come up with are irrational until put to external form. "But irrational messages lose content when translated into words, and often become unacceptable" (84). As explained, when these concepts are left to be encoded by the recipient, the irrational is maintained. I guess this to be in any medium that does not use words to convey the message. I know personally, I gather more rational concepts from words than I do from artwork, for example. Interpreting something written, I can usually figure out underlying concepts (whether these concepts are what the creator intended or not is a different story). Sometimes when I look at a painting, for example, I don't always get it, and it does seem to be an irrational creation.
Hughes 6, Walsh IV
Hughes
I remember all of the different personality types. I believe I took a test in my high school psychology class to figure out which one I was. At the point in time my results landed me in the intrapersonal intelligence. However, now I'm not really sure what I am. I suppose I dabble in a couple areas.
I found the part about endless love to be very interesting. "The meaning of life is defined less by personal relationships then by the work" (80). I'm sure a lot of people would disagree with this statement, however, I guess it is true. Typically a person's work or passion represents who they are the most. I definitely agree that creativity is often a therapy. For me, when I'm really upset and I write, then I instantly feel better. I think a lot of artists get so lost in his or her artwork that they forget about all of the problems they are dealing with. Soon after all problems are forgotten I don't doubt that falling into an altered state of consciousness is possible.
Walsh IV
I can definitely understand how shamans were first associated with devilization, then medicalization and finally idealization. Being honest that is how it has played out for me just in this class. I used to associate shamanism as being bad, then I saw the healing powers, and I'm still working on the idealization stage. I do find it fascinating and I definitely don't see it as a bad idea anymore. However, how shamans are viewed really is in the eye of the beholder. I love the quote at the beginning of chapter 12. "It is the mind that maketh good or ill, that maketh wretch or happy, rich or poor." I really believe that because I think it is all in the mind. This might sound strange, but I think I have my own connection to this quote. I haven't been sick for like 2 years, meaning no colds or anything. I used to think when the weather changed that I was going to get sick, also, if I was around someone sick, then I would get sick. However, somehow I changed my thinking. If someone tells me I'm going to get sick, then I say that I don't get sick. I'm not sure how it is working, but it has. I simply don't think that it will happen unless I think it will and as a result I haven't been sick since I started thinking in this manner. Back to the chapter I don't think it is surprising the shamans were thought of as epileptics and associated with hysteria. I think anyone who does not understand altered states of consciousness would apply such diagnoses.
In chapter 13, I simply think about my psychology classes that I had. I recall the Rorschach Test and it being unreliable, but I guess it is helpful when detecting patterns. In chapter 14 I think it is interesting how much science and spirituality are intermixing, when they are typically kept separate in school. I see the healing power of shamanism as spiritual, and I'm not sure how science could ever understand it. There is so much psychology in this chapter, but it seems like there should be a priest trying to understand a shaman. Lastly, I don't think shamanism is all trickery, but I'm sure there is probably a lot of fakes. Overall, I found this reading interesting.
I remember all of the different personality types. I believe I took a test in my high school psychology class to figure out which one I was. At the point in time my results landed me in the intrapersonal intelligence. However, now I'm not really sure what I am. I suppose I dabble in a couple areas.
I found the part about endless love to be very interesting. "The meaning of life is defined less by personal relationships then by the work" (80). I'm sure a lot of people would disagree with this statement, however, I guess it is true. Typically a person's work or passion represents who they are the most. I definitely agree that creativity is often a therapy. For me, when I'm really upset and I write, then I instantly feel better. I think a lot of artists get so lost in his or her artwork that they forget about all of the problems they are dealing with. Soon after all problems are forgotten I don't doubt that falling into an altered state of consciousness is possible.
Walsh IV
I can definitely understand how shamans were first associated with devilization, then medicalization and finally idealization. Being honest that is how it has played out for me just in this class. I used to associate shamanism as being bad, then I saw the healing powers, and I'm still working on the idealization stage. I do find it fascinating and I definitely don't see it as a bad idea anymore. However, how shamans are viewed really is in the eye of the beholder. I love the quote at the beginning of chapter 12. "It is the mind that maketh good or ill, that maketh wretch or happy, rich or poor." I really believe that because I think it is all in the mind. This might sound strange, but I think I have my own connection to this quote. I haven't been sick for like 2 years, meaning no colds or anything. I used to think when the weather changed that I was going to get sick, also, if I was around someone sick, then I would get sick. However, somehow I changed my thinking. If someone tells me I'm going to get sick, then I say that I don't get sick. I'm not sure how it is working, but it has. I simply don't think that it will happen unless I think it will and as a result I haven't been sick since I started thinking in this manner. Back to the chapter I don't think it is surprising the shamans were thought of as epileptics and associated with hysteria. I think anyone who does not understand altered states of consciousness would apply such diagnoses.
In chapter 13, I simply think about my psychology classes that I had. I recall the Rorschach Test and it being unreliable, but I guess it is helpful when detecting patterns. In chapter 14 I think it is interesting how much science and spirituality are intermixing, when they are typically kept separate in school. I see the healing power of shamanism as spiritual, and I'm not sure how science could ever understand it. There is so much psychology in this chapter, but it seems like there should be a priest trying to understand a shaman. Lastly, I don't think shamanism is all trickery, but I'm sure there is probably a lot of fakes. Overall, I found this reading interesting.
Hughes (Chapter 6) & Walsh (Part IV)
Hughes
When Professor Kearney asked what makes an artist a good artist, I thought of her question in a very broad sense. I defined it as the degree in which a person can express themselves while utilizing a pencil, a brush, or whatever. Instead of a pencil or brush, it could even be a sword or a pair of nunchaku (numb chucks). An artist is such a broad concept.
First thing that comes to my mind, when I think of artist is a martial artist. Believe it or not, that force that drives a martial artists to express himself through a kata (prearranged form) is very similar to the force that drives a musician or painter.
Later in the discussion, it became clear to me that we were focusing our attention on the artist who is able to reproduce something they see, with that pencil or brush. If that is the case, then I believe true skill depends on that persons ability to pay particular attention to fine details, and then have an ability to translate that idea to a particular medium. But, attention to fine detail is not a requirement to create art, in my opinion.
Chapter 6 in Hughes book was rather refreshing, though it did not include the kind of insights that I was hoping for.
I can understand why so many people devote their entire selves to art. It feels god to express yourself. It's healthy.
Walsh
It's no surprise that most Westerners see shamans as primitive, demons, or madman. This semester, we've discussed Shamanism in great detail. I think we all have a pretty good understand of what shamans are and are not. I think this section really solidified my understanding, and gave me a taste of what shamans are up against.
Western scientists and psychiatrists are tough to beat, and even harder to convince. They consider anything not backed by empirical evidence, fanciful, and it isn't hard to see why.
Despite the lack of evidence supporters of shamans hold, I think it is dangerous for Westerners to label the unfamiliar or unique as inferior or dysfunctional.
I think there is something powerful about shamanism. A good look at history, and the art left behind, proves that Shamanism has been quite influential in our development. Even with all of the technology we have, it still has a place in our world. I find this interesting.
In Chapter 13, Walsh focused on several controversial tests that exist. They are designed to measure personality and spiritual mastery. I'm interested in reading more about this.
If the ability to bring back messages from the divine is real, then surely this skill is realized only by a few. Yet, there are probably thousands of people who claim to be shamans. So many people make a living (or fame) by means of deceit. Surely Shamanism has its charlatans as well. I cant help but think of the psychics who claim to be able to speak with the dead. The majority of these people are cold reading. Many of them have a past filled with fraudulent activities. For example, Silvia Browne, who is on Montel Williams from time to time, has been busted in the past for fraud. What a mess. And we are supposed to believe this woman (or people like her), as she pumps out book after book on the "other side".
I'd have a lot more faith in these village shamans, who aren't getting fame or fortune.
Despite the fact that I believe in the power of shamanism, I can not deny that there MUST be more evidence to support their craft before it can be taken serious by the mainstream of society.
When Professor Kearney asked what makes an artist a good artist, I thought of her question in a very broad sense. I defined it as the degree in which a person can express themselves while utilizing a pencil, a brush, or whatever. Instead of a pencil or brush, it could even be a sword or a pair of nunchaku (numb chucks). An artist is such a broad concept.
First thing that comes to my mind, when I think of artist is a martial artist. Believe it or not, that force that drives a martial artists to express himself through a kata (prearranged form) is very similar to the force that drives a musician or painter.
Later in the discussion, it became clear to me that we were focusing our attention on the artist who is able to reproduce something they see, with that pencil or brush. If that is the case, then I believe true skill depends on that persons ability to pay particular attention to fine details, and then have an ability to translate that idea to a particular medium. But, attention to fine detail is not a requirement to create art, in my opinion.
Chapter 6 in Hughes book was rather refreshing, though it did not include the kind of insights that I was hoping for.
I can understand why so many people devote their entire selves to art. It feels god to express yourself. It's healthy.
Walsh
It's no surprise that most Westerners see shamans as primitive, demons, or madman. This semester, we've discussed Shamanism in great detail. I think we all have a pretty good understand of what shamans are and are not. I think this section really solidified my understanding, and gave me a taste of what shamans are up against.
Western scientists and psychiatrists are tough to beat, and even harder to convince. They consider anything not backed by empirical evidence, fanciful, and it isn't hard to see why.
Despite the lack of evidence supporters of shamans hold, I think it is dangerous for Westerners to label the unfamiliar or unique as inferior or dysfunctional.
I think there is something powerful about shamanism. A good look at history, and the art left behind, proves that Shamanism has been quite influential in our development. Even with all of the technology we have, it still has a place in our world. I find this interesting.
In Chapter 13, Walsh focused on several controversial tests that exist. They are designed to measure personality and spiritual mastery. I'm interested in reading more about this.
If the ability to bring back messages from the divine is real, then surely this skill is realized only by a few. Yet, there are probably thousands of people who claim to be shamans. So many people make a living (or fame) by means of deceit. Surely Shamanism has its charlatans as well. I cant help but think of the psychics who claim to be able to speak with the dead. The majority of these people are cold reading. Many of them have a past filled with fraudulent activities. For example, Silvia Browne, who is on Montel Williams from time to time, has been busted in the past for fraud. What a mess. And we are supposed to believe this woman (or people like her), as she pumps out book after book on the "other side".
I'd have a lot more faith in these village shamans, who aren't getting fame or fortune.
Despite the fact that I believe in the power of shamanism, I can not deny that there MUST be more evidence to support their craft before it can be taken serious by the mainstream of society.
Monday, October 20, 2008
Week 9
Hughes
Hughes mentions that in the case of Mozart, "the connection between" his "talent and creativity is not straightforward (Hughes 80)." Leopold Mozart could have influenced his son, or the proper "opportunity, motivation, and hard work" could have been the overriding factors contributing to Mozart's success. All of the above most likely contributed in some way to Mozart's musical output, but his natural ability probably overshadowed any peripheral influences in his life. Wolfgang began composing his own music at age six, drafting complete sympohonies at age ten, and finished an entire opera by age fourteen. This type of natural talent seems to avail any influence exerted by marginal forces, figures, or social factors. He wrote to his father that " I pay not attention whatever to anybody's praise or blame...I simply follow my own feelings." Mozart's surviving manuscripts attest to his unparalleled ability, exhibiting not amendments, smudges or mistakes at all (unlike those of Beethoven). They are quite literally flawless compositions. Joseph Hayden, a great classical composer, exclaimed to Mozart's father that "I swear before Almighty God that your son is the greatest composer I know either in person or by reputation."
Walsh
The Walsh reading was an arbitrary and ambiguous commentary on shamanism. Walsh probes the claim that shamans were epileptics, and concludes that some may have been but most probably were not. Hysterical shamans probably existed too, but most probably were not. A lot of shamans were indeed tricksters, but some were not (which is debatable). How much accountability should those individuals have to bear, or do we simply reject them as isolated incidents of exploiting social and political power? Additionally, he notes that some shaman's hallucinations and delusions could have been legitimately diagnosed by the Diagnostic and Statistical Manual IV, yet others merely dismissed as examples of cultural ignorance. Futhermore, Rorschach results are highly inaccurate, yet sometimes their results merit further examination. While trying to leave no stone unturned, Walsh's discourse seems to sway back and forth like the motion of a pendulum. At any rate, I was initially looking forward to reading about some specific data that may have been done on this topic, especially given Walsh's scientific background. A combination of unscientifically trained ethnographic accounts and a void in contemporary scientific information impedes any conclusive or comprehensive understanding of shamanism, which seems to imply that that sort of information may not ever congeal. Finally, Walsh demonstrates why we should not solely let the initials M.D. and PH.D dictate how we listen to a person's argument.
Hughes mentions that in the case of Mozart, "the connection between" his "talent and creativity is not straightforward (Hughes 80)." Leopold Mozart could have influenced his son, or the proper "opportunity, motivation, and hard work" could have been the overriding factors contributing to Mozart's success. All of the above most likely contributed in some way to Mozart's musical output, but his natural ability probably overshadowed any peripheral influences in his life. Wolfgang began composing his own music at age six, drafting complete sympohonies at age ten, and finished an entire opera by age fourteen. This type of natural talent seems to avail any influence exerted by marginal forces, figures, or social factors. He wrote to his father that " I pay not attention whatever to anybody's praise or blame...I simply follow my own feelings." Mozart's surviving manuscripts attest to his unparalleled ability, exhibiting not amendments, smudges or mistakes at all (unlike those of Beethoven). They are quite literally flawless compositions. Joseph Hayden, a great classical composer, exclaimed to Mozart's father that "I swear before Almighty God that your son is the greatest composer I know either in person or by reputation."
Walsh
The Walsh reading was an arbitrary and ambiguous commentary on shamanism. Walsh probes the claim that shamans were epileptics, and concludes that some may have been but most probably were not. Hysterical shamans probably existed too, but most probably were not. A lot of shamans were indeed tricksters, but some were not (which is debatable). How much accountability should those individuals have to bear, or do we simply reject them as isolated incidents of exploiting social and political power? Additionally, he notes that some shaman's hallucinations and delusions could have been legitimately diagnosed by the Diagnostic and Statistical Manual IV, yet others merely dismissed as examples of cultural ignorance. Futhermore, Rorschach results are highly inaccurate, yet sometimes their results merit further examination. While trying to leave no stone unturned, Walsh's discourse seems to sway back and forth like the motion of a pendulum. At any rate, I was initially looking forward to reading about some specific data that may have been done on this topic, especially given Walsh's scientific background. A combination of unscientifically trained ethnographic accounts and a void in contemporary scientific information impedes any conclusive or comprehensive understanding of shamanism, which seems to imply that that sort of information may not ever congeal. Finally, Walsh demonstrates why we should not solely let the initials M.D. and PH.D dictate how we listen to a person's argument.
The Hughes reading was interesting. I like that he addressed the mental states of various artists. They really run the gamut!! Erdos is probably the most extreme example (p.80). His type is personified in fictional writings, television and movies, yet is hopefully very uncommon. He was an mathematical genius, yet couldn't care for himself. He was a leech to friends, and from the sounds of it, maybe even to people he really wasn't friends with. Personally, I have to think that he had a true, severe psychological disorder, and that it wasn't just a matter of him being SUCH a mathematical genius that there was little room in his brain for anything else. There are plenty of very creative artists who can fully function in life, so there is proof that it can be done.
Walsh talks similarly about the shamanic experience. Since most Westerners don't understand the shamanic experience, the write it off as a psychological disorder. It has been diagnosed as: epilepsy, hysteria, psychosis and schizophrenia. While Western creatives can be consumed by their work and ignore their surroundings, and even their own self-care, Walsh states that shamans are often the most functional members of their communities (p. 107).
There is a piece by Stephen Spender that is referenced by Hughes (p. 86), which addresses the creative process. True, Beethoven was a musical genius, but a slow genius. It took him years to write his symphonies, and much development was needed to get from the original ideas to the end product. He jotted down bars here and there, finally piecing them together and forming the beautiful works we now know. Mozart, on the hand, came up with entire pieces in his head and then put them to paper, from beginning to end. No one would argue that Beethoven was not a musical genius. The contrast between these two artists shows how different the creative process can be from person to person.
Walsh talks similarly about the shamanic experience. Since most Westerners don't understand the shamanic experience, the write it off as a psychological disorder. It has been diagnosed as: epilepsy, hysteria, psychosis and schizophrenia. While Western creatives can be consumed by their work and ignore their surroundings, and even their own self-care, Walsh states that shamans are often the most functional members of their communities (p. 107).
There is a piece by Stephen Spender that is referenced by Hughes (p. 86), which addresses the creative process. True, Beethoven was a musical genius, but a slow genius. It took him years to write his symphonies, and much development was needed to get from the original ideas to the end product. He jotted down bars here and there, finally piecing them together and forming the beautiful works we now know. Mozart, on the hand, came up with entire pieces in his head and then put them to paper, from beginning to end. No one would argue that Beethoven was not a musical genius. The contrast between these two artists shows how different the creative process can be from person to person.
Walsh iv, Hughes 6
I found the seven 'intelligences' to be interesting...although, I don't think you can stick one person in just one category. Someone might be good with numbers and good at drawing which would put them in logical-mathematical and spatial intelligences'. I like the point that a personality evolves within the individuals culture.
Also, how child copes with difficult situations will decide how they will deal with a personality trait. And, a child may often feel pressure to get into a certain field because their parents did.
The three stages of diagnosing shamans were interesting:devilization: seeing a shaman as doing evil, being demonic, medicalization: from a psychiatric point of view, being simply disturbed, not evil, and idealization: the vision that they are not demons or disturbed. A round of enthusiasts seeing them as spiritual masters.
Also, how child copes with difficult situations will decide how they will deal with a personality trait. And, a child may often feel pressure to get into a certain field because their parents did.
The three stages of diagnosing shamans were interesting:devilization: seeing a shaman as doing evil, being demonic, medicalization: from a psychiatric point of view, being simply disturbed, not evil, and idealization: the vision that they are not demons or disturbed. A round of enthusiasts seeing them as spiritual masters.