“Yo’ Kin Cut All Kinda Tricks”: Crossroad Ordeals, Peavine Drills, and Other Technologies of the Self in African-American Vernacular Esotericism

2021 ◽  
Vol 6 (2) ◽  
pp. 187-208
Author(s):  
Stephen C. Wehmeyer

Abstract The vernacular magical, divinatory, and healing practices associated with the Afro-American Gulf South, alternately called “Hoodoo” or “Conjure,” offer a window into an intriguing world of “everyday esoterica.” Practitioners envision a world of competing human desires, which move and are moved by an array of malign and benign spiritual forces. They cope with this world with a pharmacopeia of symbolically powerful physical substances, but also through works of bodily discipline, prayer, meditation, and other practices aimed at the cultivation of will, self-awareness, and self-regard. These latter tools and techniques comport closely with Michel Foucault’s concept of technologies of the self. Exploring Hoodoo ritual through Foucault’s lens offers opportunities to re-imagine American Hoodoo as an esoteric system that enables practitioners to manipulate and transform themselves as well as their circumstances. This examination serves to increase our appreciation for the sophistication of these traditions, while simultaneously enlarging and enriching Foucault’s paradigm – offering new ways to consider the techniques by which one might come to know and understand oneself. This inquiry addresses a lacuna in the scholarship of Hoodoo and Conjure and also situates these traditions more firmly (and accurately) within the wider corpus of Gnostic Studies and Western Esotericism.

Author(s):  
Eric Steinhart

This chapter argues that there are nontheistic religions in the West whose claims are compatible with naturalism. Many are religions of energy. This energy is ultimate, optimizing, impersonal, and natural. Although it cannot be worshiped, it can be aroused, directed, and shaped. The energy religions thus involve tools and techniques for the therapeutic application of the ultimate energy to the self. They are technologies of the self. In this chapter, attention is focused on four new types of energy religion. These include the religions of consciousness (e.g., the New Stoicism, Westernized Buddhism); the religions of vision (involving the ethical use of entheogens); the religions of dance (e.g., religious raves); and the religions of beauty (e.g., Burning Man).


2017 ◽  
Vol 2 (9) ◽  
pp. 3-9 ◽  
Author(s):  
Kristina M. Blaiser ◽  
Mary Ellen Nevins

Interprofessional collaboration is essential to maximize outcomes of young children who are Deaf or Hard-of-Hearing (DHH). Speech-language pathologists, audiologists, educators, developmental therapists, and parents need to work together to ensure the child's hearing technology is fit appropriately to maximize performance in the various communication settings the child encounters. However, although interprofessional collaboration is a key concept in communication sciences and disorders, there is often a disconnect between what is regarded as best professional practice and the self-work needed to put true collaboration into practice. This paper offers practical tools, processes, and suggestions for service providers related to the self-awareness that is often required (yet seldom acknowledged) to create interprofessional teams with the dispositions and behaviors that enhance patient/client care.


2009 ◽  
Author(s):  
Rhonda Lewis-Moss ◽  
Chakema Carmack ◽  
Jamilia Sly ◽  
Shani Roberts

Think India ◽  
2019 ◽  
Vol 22 (3) ◽  
pp. 14-19
Author(s):  
Ms.Geetika Patni ◽  
Dr.Keshav Nath

In the realm of feminist study, the woman story writers deal with the themes of love, marriage, loneliness and quest for identity. Self is related to individual where as the Identity is concerned with position in society. Cultural identity of feeling makes connection to the part of the self conception and self awareness. It concerns with nationality, customs, religious and religious convictions, age group, community and any other social group type. The present paper reveals the discussion on the key findings with regard to the ‘self’ and cultural identity of protagonist in the short stories of Jhumpa Lahiri in special reference to The Interpreter of Maladies. She is a superb interpreter of a cultural multiplicity. Lahiri’s stories are insightful critique of human relationships, bonds as well as promise that one has to make with native soil along with the migrated land


Author(s):  
Anna Afonina ◽  
Aleksandr Kazyulin ◽  
Boris Volodin ◽  
Dmitry Petrov

This study presents the results of studying the features of self-consciousness of adolescents with socialized behavior disorder, such as self-attitude (affective component of the image of the Self), self-concept, self-esteem and the level of claims.


Author(s):  
Catherine Rottenberg

Chapter 4 examines two well-trafficked mommy blogs written by Ivy League–educated professional women with children. Reading these blogs as part of the larger neoliberal feminist turn, the chapter demonstrates how neoliberal feminism is currently interpellating middle-aged women differently from their younger counterparts. If younger women are exhorted to sequence their lives in order to ensure a happy work-family balance in the future, for older feminist subjects—those who already have children and a successful career—notions of happiness have expanded to include the normative demand to live in the present as fully and as positively as possible. The turn from a future-oriented perspective to “the here and now” reveals how different temporalities operate as part of the technologies of the self within contemporary neoliberal feminism. This chapter thus demonstrates how positive affect is the mode through which technologies of the self-direct subjects toward certain temporal horizons.


Author(s):  
Peggy J. Miller ◽  
Grace E. Cho

Chapter 4, “Nuanced and Dissenting Voices,” examines the nuances diverse parents brought to their understandings of childrearing and self-esteem. Framed within Bakhtinian theory, this chapter gives voice to African American parents, working-class parents, conservative Christian parents, and mothers, particularly women who had experienced low self-esteem. These parents endorsed self-esteem, but refracted the language of the self-esteem imaginary in ways that made sense, given their diverse values and ideological commitments, social positioning, and idiosyncratic experiences. This chapter also describes the perspectives of two groups from the larger study who challenged key elements of the dominant discourse: grandmothers of Centerville children who raised their children in an earlier era, and Taiwanese parents who grew up in a different cultural context but were temporarily residing and raising their children in Centerville. These two groups of dissenters underscore again the book’s theme that self-esteem is rooted in time and place.


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