Rêves et visions chez les Amérindiens : " produire un ours "

Rêves et visions chez les Amérindiens : "produire un ours "De nombreuses sociétés amérindiennes font des distinctions entre de multiples types de rêves, en particulier le rêve " lucide " dans lequel les personnes endormies prennent conscience qu'elles sont en train de rêver mais demeurent en état de rêve et dirigent les actions de leurs âmes, de leurs ombres, de leurs sois ou de leurs doubles. Les peuples autochtones ont également développé des traditions narratives et des prestations musicales complexes, ainsi que des méta-commentaires sophistiqués, à propos des processus et des produits du rêve. Leurs systèmes classificatoires et leurs theories du rêve sont étroitement liés à des conceptions de la personne et à des codes linguistiques spécifiquement locaux. Le récit de rêve, de vision ou de mythe s'accompagne de l'usage marqué de certaines particules linguistiques, qui exigent du narrateur qu'il adopte une attitude particulière envers la valeur de vérité d'une affirmation. Le statut épistémologique du rêve dépend de ces particules, appelées " indicateurs " (evidentials).To Cause a Bear : Dreams and Visions among AmerindiansMany Amerindian societies recognize a multiplicity of types of dreams that include " lucid " dreaming, in which sleeping individuals become aware of dreaming but remain in the dream state, directing the actions of their souls, shadows, selves, or doubles. Native peoples have also developed complex narrative traditions and musical performances, together with sophisticated metacommentaries, that concem the processes and products of dreaming. Their classificatory Systems and theories of dreaming are closely tied to locally spécifie psychologies and linguistic particles that require a speaker to adopt a particular stance toward the truth value of a statement These particles, known as " evidentials ", bear directly on the epistemology of dreaming

Genre, Methodology and Feminist Practice

The rainy season is not quite over although it has nearly spent itself. I drive leisurely along five miles of roller coaster highway, down and up, up and down again as I drink in the grandeur of the sunset. I come to the 'big hill', around and over which the road twines narrowly. From its summit I see at my left a deep purple canyon, green at the bottom with irrigated fields. At my right the sun is setting across a wide valley, the shadows replaced by roseate gold interrupted by the white resplendence of chalk cliffs. As if this were not sufficient, a light female rain like that which falls constantly over the home of the Corn gods, drops between me and the sun. I gasp in my inability to comprehend the sight fully as I turn my head forty-five degrees to behold a complete rainbow and behind it the thinnest slice of a new moon. (Gladys Reichard, 1934:122)Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/68113/2/10.1177_0308275X9301300405.pd

The embodied becoming of autism and childhood: a storytelling methodology

In this article I explore a methodology of storytelling as a means of bringing together research around autism and childhood in a new way, as a site of the embodied becoming of autism and childhood. Through reflection on an ethnographic story of embodiment, the body is explored as a site of knowledge production that contests its dominantly storied subjectivation as a ‘disordered’ child. Storytelling is used to experiment with a line of flight from the autistic-child-research assemblage into new spaces of potential and possibility where the becomings of bodies within the collision of autism and childhood can be celebrated

Teaching from the American Earth

xxiv.280 hal

Southwestern Indian Ritual Drama [Excerpt]

Pages 7-35 about the meaning, structure, composition, and performance of Zuni songs; makes reference to Kolhu/wala:wa

Zuni Sacred Theater [Excerpt]

Pages 6-7 about Zuni Indians' beliefs about death and the importance of the solstices