By Jeannette Marie Mageo
Drawing upon unique fieldwork, cultural concept, and mental examine, Dreaming and the Self deals new methods to the self—particularly to subjectivity, id, and emotion. via an research of desires in a number of cultures, the individuals discover how humans as matters really adventure cultural lifestyles, how they forge identities out in their cultural and ancient studies, how the cultural and old worlds within which they stay form even their physically behavior and responses, and the way the individual as agent responds to and imaginatively recreates his or her tradition. those essays display that desires mirror tellingly on issues of significant forex in anthropology, equivalent to how humans for my part deal with postcolonialism, transnationalism, and migration. real goals are tested, together with goals of Samoan adolescents approximately race; of a Haitian priestess approximately vodou deities; of a Pakistani approximately non secular lecturers; of psychoanalytic consumers in l. a. and San Diego approximately autos, witches, and intercourse; and of a tender Balinese mom a few missed puppy.
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Extra info for Dreaming and the Self: New Perspectives on Subjectivity, Identity, and Emotion
On the individual level, Carl Jung anticipates the idea that a critical perspective is potentially offered us by dreams. For Jung, dreams take positions directly opposed to those dreamers take in waking life and thereby highlight precisely what they have neglected or overlooked, to their cost (1970b, 136–56). Dreams offer an incipient critique of cultural reality, and people within it, by mirroring that reality. 6 This is obvious in Bourguignon’s essay (chapter 5), where the worlds of spirits and dreams are one and the same.
Fefe’s problem is his historical moment; it is one that he shares with all his generation. During my eight-year residence in Samoa, I collected over five hundred dreams. I had many young people role-play their dreams, just as Fefe did (Mageo 2001c). In the dialogues that ensued, care, or the lack thereof, was these dreamers’ most recurrent and pressing concern. I am not saying dreams operate to assist us. * While awake we often think about practical problems; in dreams only the psychological residues of these problems remain—those residues created at least in part by a lack of fit with our cultural-historical worlds.
But by confronting the monster and hearing its message about family relations (“no one cares”), Fefe develops a counteridentity, an identity that counterposes his own culture’s orientation and that summons up life possibilities that are relegated to the fringes of his world. The idea of counteridentity is reminiscent of Michel Foucault’s countermemory (1977), which draws upon memory streams that are incongruent with epistemes. Because of Pierre Bourdieu’s seminal work (1992) and of praxis theory more generally, agency was a salient aspect of self in late-twentieth-century cultural theory.
Dreaming and the Self: New Perspectives on Subjectivity, Identity, and Emotion by Jeannette Marie Mageo