YouTube - Mahlathini & The Mahotella Queens - Mbaqanga (1991)
liberation from the sub-text!
In all, what is most foreign to my spirit is the heavy use of the subtext in communication. When I look at the difference between my father's mode of communication and my own -- as documented in Minus the Morning -- what stands out is his expectation of a subtext in every word. What stands out is my utter inability to understand that there is even such a thing. I had no notion of a subtext being appended to any conversation until it was far too late to defend myself against it. The degree of my naivety was astonishing. Those who had been brought up to believe that there was a subtext to every form of communication were at the opposite end of the spectrum to me, in terms of relating to others in society. In my first year of Australian high school, an migrant from South Africa sat next to me. She -- in her Western wisdom -- wrote about the meeting of two lovers. It was a story with a subtext, which she had needed to explain to me. The woman had inadvertently confessed to prostitution, causing the man to leave without further explanation. Even with the subtext explained to me, the strange development of the story made little sense to me. Why hadn't he stayed to thrash out the matter in more detail? Why the snap judgement, without getting to the root of the problem -- whether social, personal, or purely down to chance? The subtle acknowledgement of the sub-text, and the subtle solution to it were not part of my culture, nor had I been exposed to anybody making judgements in this way during my upbringing.
Put it down, if you will, to the difference between an industrialised and a more ruralistic culture, but I am still no fan of the subtext appearing in general conversation. Whereas my friend has written very much in terms of her perception of cultural sophistication, I had written a story concerning my inward refusal of industrialisation. I'm sure it made little sense to anyone but me, but it affirmed my fundamental stance -- one which has never changed. I reject much of the complexity and cacaphony of industrialised culture for the sake of the dark spaces of unpredictable Nature. This is my stance, and it was always so.
Lingering with the shadowy nature of things -- viewed not in relation to axioms that pertain to civilisation (ie. in assuming that there are already existing subtexts), but in terms of Nature (ie. in assuming from the outset that one is dealing with no subtext at all, or only an ambiguous one)-- is to my satisfaction. Such a meditative approach allows me to ask deeper questions of life than those that pertain to social expectations and common mores. By developing a toleration for ambiguity, socially, morally, and philosophically, I am able to tackle various intellectual questions with a measured degree of emotional detachment. The answers that arrive to greet me on this basis seem to be filled with the essence of robustness and veracity. After a lifetime of waiting, of uncertainty, they ring as final truths.
That explains my philosophic method but also my cultural attitudes. My animosity to the social convention of the subtext is something else, again: I go to war against it! I would destroy its mode of logic, if only I could. The subtext inscribes commonplace interpretations of reality as the only possible meanings there could ever be. It thwarts the processes of deeper questioning the nature of reality, with its immediate demand that we attend to social norms as if they were the fundamental guiding principles of life, worthy of determining all meaning.
I am a clown, therefore, when it comes to the subtext. I often wilfully ignore it, or misunderstand it at my peril -- (enjoying personal peril as the far superior alternative to a a forcible embrace with Mister Status-quo!) In all things, I refuse to recognise the rights and the demands of subtext. I treat him as if he doesn't exist because I will his non-existence.
Enter, with me, into this fray, if you dare!
shaman or patriarch?: rethinking Nietzsche
For a long time, I have been very clear in my mind that a shamanistic approach to life is completely at odds with a patriarchal one. Consider how patriarchy obstructs one's vision of the world, by compelling the patriarch to believe that life is simpler than it is.
A patriarch has adopted an emotional outlook, which has become formulised in an ideology of some sort. The key purpose of the patriarchal strategy is to flatten out the landscape so that nothing novel can enter within range. The only configurations of life that approach the patriarchal throne will be those that have already been anticipated.
Clearly, the problem with this strategy is that life is full of novel elements, and because of this, one could encounter all sorts of things that one had not anticipated. This is a problem indeed -- but as I said, patriarchal thinking deals with this problem of novelty by flattening the environment.
"Flattening the environment" is a strange expression, which needs explaining. For how does one flatten that which is intrinsically abroil with novelty and strangeness?
Even the ocean has its currents and its unpredictability, after all.
The way that patriarchy flattens, then, is by refusing to see what it actually there. More accurately, patriarchal thinking oversimplifies the world, so that what was peculiar, rare, and ornate, appears to be instead, austere, common-place and rather simple.
Extremely patriarchal cultures protect themselves from complex reality with the hijab, but most patriarchal cultures practice some form of reality simplification and intellectual asceticism.
"Thinking", such as it is permitted to take place within a patriarchal culture, still happens at a very low level, but it is rigid, predictable, unengaged, and uninspired.
A shaman, by contrast with our reality-undaunted patriarch, is one who lives in order to encounter what is novel. He specifically unblinkers his vision for this purpose of catching life in its strangeness and variations. Keeping things at a distance with an ideology that commands, "You must be severely flattened, conceptually, (if not always entirely in actuality, before you can enter my presence!" is not shamanistic.
Rather, it is cowardly (a characteristic that the shaman can never be accused of having).
The patriarch, however, believes that his attitudinal stance is fearsome.
He's right -- if cowardliness can be considered fearsome. (As an entrenched character trait, this can be frightening to behold.)
To have to rely upon someone who regularly expresses this character trait could be terrifying indeed.
Imagine having to rely upon a pilot who does not have the maturity to fly the plane after all, and you will understand why women sometimes consider that they must make every effort to improve the state of mind of their resident patriarch.
My tendency -- being a skydiver by nature -- is simply to abandon 'ship'.
some people want to know about the the neuropsychology of shamanism?
Here are your bibliographic references!
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The functional complexity of the human brain.
Zoe Chase:
I have a repeat grocery order delivered weekly so the other evening I had the very unusual experience of pushing a trolley around in a large supermarket. There were some men shopping alone and there were some women shopping alone. I hardly noticed these single men and women, but I was acutely aware of the four or five married couples who were ... See Moreshopping together. I could not hear the actual words they exchanged but I could hear their voices and I could see the way they physically related to each other.
Even from a distance of 10 meters I was acutely aware of the very particular negative factors in their relationship, a very precise and detailed perception which is far too complex to put into words. My attention was not drawn to the single men and women who were shopping alone, but when a couple go shopping as a pair this seems to hugely amplify the characteristics of their relationship which is very powerfully radiated around them. I'm mentioning this here because I'm guessing it has something to do with R-Complex but I don't know what?
JA:
My views on R-complex are based on Melanie Klein's theories and that of other psychonalytic writers on early childhood development, and how that relates to pathological, normal, and regressive states in adults. What Kleinian and even Lacanian theory point to, is that early childhood processes appear very... See More different from rational adult thinking. It seems that these are processed in very different parts of the brain. That there is a totally different way of processing reality that is also part of who we are is connected to my studies on shamanism. It is the goal of those who pursue shamanism to get in touch with that part and figure it out, so that instead of functioning as part of our unconscious, in a harmful way, it can be turned towards healling.
So that's a little of the background of my theory. What more is there? Really we can expect to see R-complex being expressed when people are under stress. Shopping can often be a very stressful activity. R-complex involves a binding mechanism relating to the unconscious mind, whereby two or more people relate as if they were one mind, each performing separate functions of that one mind, but with nobody as a whole, seperately functioning person.
This doesn't have to be negative, I'm sure, even in adults. but generally, one or more will be given the role of emotionally processing the events that the group experiences. The others will take on the role of rational actors, who do not need to do emotional work, but can make cold and logical decisions. This is how R-complex regulates gender roles, so that two adults are no longer two, but function as a unity of one mind -- functionally specialising as complimentary elements in a larger, combined brain.
R-complex and object relations
The conclusions I have drawn about the reptilian brain have been my own. In effect I have made my conclusions as a by-product of writing my PhD. If you want to find out more about how the reptilian brain functions, you could do worse than look at some of the psychoanalytic writings dealing with the early stages of childhood development. If there is a sense in which 'ontogeny recapitulates phylogeny' it is evident in the way that children move away from operating from a 'desire oriented ego' to a 'reality oriented ego'. The former seems to be related to the earlier stages of our evolutionary development, and has quite a different orientation on the world than that of our more complex thinking processes. It is oriented towards the world on the basis of need (including need for nurturing and a need for a sense of control) and desire for pleasure. The early childhood ego mentally distorts reality in order to give it a sense of satisfaction when the material elements it seeks to satisfy itself with are missing. This is how it defends itself against fear, or the sense of abandonment. By distorting reality. So distorting reality is a 'primitive' ego defence.
Adults continue to use the primitive part of brain to deal with power relations and issues of dominance and submission -- especially in moments of anxiety and extreme fear. Anything that threatens one's survival, even symbolically, will tend to evoke this mechanism, which enables one to adjust to power relationships as they exist at the expense of rational thinking.
Melanie Klein is the founding investigator concerning this level of consciousness.
A shaman symbolically faces his own 'death' and survives it. On that basis, he is able to conquer R-complex, which works in the subconscious mind to force compliance to existing power systems. Having faced his own 'death', he is an exception to the rule of normal human behaviour (which is ruled, subconsciously, by R-complex). As an exception, he often becomes very aware of how influential R-Complex is, in the overall society.
"Women are more emotional"
In my soujourns far and wide into the very corners and orifices of the Internet, I am surprised to find some downright antiquated views still abounding. So much -- so very much -- of culturally inculcated prejudices can be traced back to the use of primitive defence mechanisms.
The idea, for instance, that women are "more emotional" than men ought not to be read as a propositional statement concerning the notion that women express more emotions than men do, or that they are more in touch with their emotions, or that women's emotions are more in control of women than men's emotions are in control of men. To even engage with the question as a propositional statement is erroneous, because the notion of women's ostensibly greater emotionality does not, in fact, emerge into the world as a product of analysis, or observation. It is in fact not an idea that derives from the processes of the higher mind at all, but rather it is a statement deriving from the lower parts of consciousness -- R-complex. It emerges from the parts of the mind that are primarily concerned with operations of desire and expressions of need.
(I do not deny that philosophers and politicians may come along in due course and wish to interpret the statement as if it had rational meaning or was empirically valid. They are free to do so, to the degree that their perspectives on the matter go uncontended.)
My own experiences point to a totally different reality -- and to the degree that these do not accord with the dominant paradigm they will be disregarded as 'unrealistic' and/or as corroborating evidence for women's presumed states of overwrought emotionality: "How dare she contend against the System! See! What more evidence is actually needed? She's totally out of control!"
While it is true that going against the grain of such an entrenched system of beliefs can often feel like a kind of madness, knowledge of how primitive defence mechanisms actually work is my substantial ally.
It is this knowledge that stands up for me in a time of patriarchal madness, and says: "Hey, sista, when he proclaimed, 'women are more emotional', didn't you hear that tone of pleading in his voice, begging for comfort and reassurance that life will become more easy? In fact, when he spoke of women's 'inherent' emotionality, wasn't he begging you on a personal level: "Please! -- become more emotional for me! I'm doing hard time here. The ideology of pure, undiluted rationality -- which I merely seem to embrace -- is doing me in. I don't think I can keep up pretending for one more day, unless some female steps in and takes some of the burden from me. She could work as a decoy, drawing others away from recognition my pain. It could be her job. She could process my pain and confusion. I cannot make sense of it. It's her job!"
Therefore he utters, "women are more emotional." But why does he say it?
Would he ever be able to answer truthfully:
"Because I have a need!"
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