Dissociation is the main focus of this series. Dissociation is a filtering, compartmentalizing, or apportioning of consciousness or awareness. I've called dissociation 'partitioning of awareness' (2005). This essentially means we can compartmentalize aspects of awareness from each other in our mind. It's the psychological state shared among shaman when they travel mentally to other realms, when initiates leave their bodies & are replaced by deities or spirits, or when you seem to be under the spell of someone else during hypnosis (not really, but bear with me). It's what is going on in Fight Club when Edward Norton alternates himself as Brad Pitt or is simply the zoning out you're doing right now if your eyes are reading these words, but your mind is thinking about something else.
It can be useful to understand the context of a theoretical model. I've just spent a few days reading about how Darwin's thinking about transmutation over many years & various pursuits led to his dawning realization of his conceptualization of natural selection. I'm certainly no Darwin, but in the spirit of a history of science--my own history & the science I do--I owe my interest in dissociation to two people really, my wife & Professor John Beatty.
I began to be interested in dissociation when I was an undergraduate at Brooklyn College. I was taking a really fascinating course called "Cults, the Occult & Secret Societies" (yes, Anthropology really is simply the coolest major in college) with Professor John Beatty. As a quick aside, I owe Prof. Beatty much, as from the very beginning, he let me take the graduate-level course for honors credit because I worked during the day & couldn't take the undergraduate course. He would spend 2 hours with me in the hallway after a 75 minute class talking about topics related to the course (which I scarcely understood & am still, to this day, finally making connections with what he said then). He made many special accommodations so I could take his courses despite conflicts with work or other courses, &, despite being a linguist with expertise in Native American languages & film, he saw what attracted me & pointed me in the direction of sociobiology, psychological anthropology, & medical anthropology. During the year when I was teaching at the Intrepid Sea, Air & Space Museum because I could not get funding for the PhD or Master's programs I'd been admitted to & then became an imminent father of triplets (Prof Beatty, in his typical cantankerous way & as an avowed lifelong bachelor, encouraged me to sell them on eBay & make a tidy profit), Prof Beatty pointed me toward museum studies (he ran several small museums out of Brooklyn College & a local bank), helped out with our Intrepid Museum programming, & suggested I look outside anthropology in programs that could fund me for the expertise I desired. I got admitted to an online museum studies program & was all ready to enroll when I got the call from the University at Albany (SUNY), offering me a full teaching assistantship, & where I had made contact with evolutionary psychologist Gordon Gallup, Jr., who devised the mirror test that is the basis for much of the self-awareness & theory of mind research over the past 40 years.
In Prof Beatty's "Cults, the Occult, & Secret Societies," I had to do a research paper for my honors project & had become interested in similarities I noted between readings about Vodou (in yet another class that had a module on Caribbean culture--this was very relevant, as Brooklyn College sits in the largest Caribbean community in the world outside the Caribbean), shamanism (which seems to come up in every cultural anthropology course, so I had probably noted it in the intro to four-field anthropology I had taken the previous semester with Prof. Beatty), & the field of Dance/Movement Therapy my wife, Loretta Lynn (when we first met, my wife said, "You know, if we got married, I'd be 'Loretta Lynn' [like the famous country singer for those of you not following along]--that I wasn't scared off by that was her sign to go full bore ahead!), was studying in a master's program at Pratt Institute in NY. Dance/Movement Therapy is a non-verbal approach to psychological analysis & mind/body integration.
I was editing papers my wife was writing for her studies in Creative Arts Therapy generally & Dance/Movement Therapy specifically. The Pratt program is based in Freudian & Jungian psychoanalysis, but the ability of therapists to "read" clients' movements & to help them through getting them moving in rhythmic & group-oriented ways resonates strongly with cross-cultural shamanic-possession ethnomedical modalities. My wife worked in Woodhull Medical Center in Bedford-Stuyvesant, Brooklyn in in-patient psych. Bed-Stuy is a relatively poverty-stricken neighborhood in Brooklyn with an appreciable immigrant population. Patients my wife worked with were largely mentally ill & homeless. Many of them also didn't speak English, so there were numerous barriers to verbal therapy. They were the lowest of low-functioning, in many ways. Because this was a non-verbal therapy (& because my wife hates writing), she convinced her advisers that it made more sense for her to compile a video thesis instead of a written one. So, as I sat watching video of her sessions with patients, where they would gather round a parachute & use it as a pivot to facilitate group movement, I had two epiphanies:
- The social movement integration that she was facilitating was the same type of behavior that ethnographic films of Haitian Vodou or !Kung Bushmen depicted except the pivot was a fire or something similar--the non-verbal approach to social integration was similar.
- The important component to facilitating better functioning is not self-reflection or awareness--it is social skills. These therapeutic interventions helped people function better socially. You can be a total mess in your mind, but you won't be institutionalized unless it's a social problem. Similarly, you can go to see a Vodou mambo or priest for personal issues, but the cure or the therapy is inevitably social.
Another quick aside that reinforced this analogy for me & a thread I still regret not following up on. Upon graduating the Pratt program, my wife continued working at Woodhull, &, in my interest in Vodou, I read Karen McCarthy Brown's Mama Lola: A Vodou Priestess in Brooklyn. Recall that the largest Caribbean community in the world outside the Caribbean is in Brooklyn, so many of my wife's co-workers were Haitian, including relatives of Mama Lola. Mama Lola was still there practicing (& I think still is) &, were I not an undergrad at the time, I may have had the chutzpah to look her up. As it was, my wife & I discussed Dance/Movement Therapy with Mama Lola's relatives, who were Vodou practitioners & affirmed similarities. Furthermore, when my wife & I started trying to have children & realized were suffered fertility issues, one of those relatives brought us Mama Lola's phone number, so we could try that therapeutic invention. Ultimately, we decided it was too sensitive & painful an issue for us to subject to cultural tourism (especially after we unsuccessfully tried Chinese medicine), stuck with our own biomedical cultural model, & went to a fertility clinic for intrauterine insemination (& successfully produced triplet boys, who are 10 years old now!).
I was interested in the common thread & noted, additionally, similarities with other similar phenomena & spent the semester writing an exhaustive paper on shamanism, possession trance, hypnosis, multiple personality/dissociative identity disorder, & demonic possession.
Two books formed the spine of that investigation & my foundation in studying dissociation for several years. I stumbled on Felicitas Goodman's How About Demons? Possession & Exorcism in the Modern World (1988), which led me to Possession (1976) by Erika Bourguignon. Erika Bourguignon is a Professor Emeritus of Anthropology from Ohio State specializing in psychological anthropology. Possession is an ethnology, or cross-cultural investigation & comparison, that examines possession states. It is based specifically on her work in Haiti studying Vodou possession trance (which differs from mere possession, because of the dissociative trance that is described as a displacement of self &, in theory, has neurological correlates) but compares such possession trance to shamanic spirit journeys, demonic possession, multiple personality, or other types of possession around the world. Besides the ethnology Possession, Bourguignon is notable & continually cited for her 1968 ethnologic analysis of the appearance of altered states of consciousness as normal parts of cultural practices.
Felicitas Goodman, now deceased, was a student of Bourguignon's. Her story is interesting, as she came to anthropology later in life, focused on the ethnology of glossolalia (speaking in tongues), & went on to found a New Age facility called the Cuyamungue Institute, dedicated to rediscovering trance as a form of everyday relaxation through ritual postures. Goodman's early work & dissertation, Speaking in Tongues: A Cross-Cultural Study of Glossolalia (1972), are really phenomenal, as she was the first to conduct neuroanthropology among Apostolic Pentecostals. She worked in Indiana & Mexico, conducting ethnography of tongue-speaking & recording glossolalia to test the hypothesis that it has universal features. She found, in brief, that while there are dialectic differences among groups, there are universal aspects of glossolalia that suggest it is not faked but is something else entirely (whether or not it is truly God's voice is not the question, as there have been non-Christian glossolalists as well). Goodman's later work tended to be less ethnographic than historical & experimental. Her more famous work is the The Exorcism of Anneliese Michel (2005), which analyzes the German demon possession case upon which The Exorcism of Emily Rose (U.S., 2005) & Requiem (Germany, 2006) films are based. She also began collecting prehistoric & historic depictions of postures that she suspected were, like yoga postures, meant to induce altered states of consciousness. She conducted several studies using college students to simulate the postures & measure physiological responses to them. This work is outlined in Where the Spirits Ride the Wind: Trance Journeys and Other Ecstatic Experiences (1990) & Ecstatic Trance: New Ritual Body Postures: A Workbook (with Nana Nauwald, 2003). How About Demons? picks up where Bourguignon's Possession left off, comparing contemporary forms of dissociation cross-culturally, including her own studies of glossolalia, faith-healing, demon possession, & experimental work.
This all led me to studies of Pentecostal glossolalia, self-deception, & other forms of trance, which I'll be writing about in future posts. These posts are drafts of what I hope will become my "position paper" toward informing my tenure & promotion committee reviewers how all my research fits together (along with the rest of the academic community, who might read it) &, ultimately, a book. I'm posting these drafts in the course blog for "Primate Religion & Human Consciousness" because the course follows my exploration & thinking for the book. This semester is the 4th time I've taught the course, & it has changed somewhat dramatically each time. It has provided me an opportunity to integrate my interests in biopsychology with anthropology of consciousness. The first semester we read Julian Paul Keenan's The Face in the Mirror: The Search for the Origins of Consciousness (with Gordon Gallup, Jr. & Dean Falk, 2003), a series of articles, & conducted numerous in-class activities & in-class research projects. The next time I taught it, we read Barbara King's Evolving God: A Provocative View on the Origins of Religion (2007), David Sloan Wilson's Darwin's Cathedral: Evolution, Religion, & the Nature of Society (2002), & the 2nd volume of Michael Winkelman & Etzel Cardena's Altering Consciousness: Multidisciplinary Perspectives (2011), articles, & conducted in-class activities & out-of-class research projects. Last year we read Evolving God, Darwin's Cathedral, & Joseph Bulbulia & colleagues' The Evolution of Religion: Studies, Theories, & Critiques (2008); & I encouraged students to take up Wilson's challenge of a church-by-church ethnography toward testing his multi-level adaptationist model, which has since blossomed into the Religious Ecology Study (aka Belongingness Ecology Study). After giving two talks last year (one for the Tuscaloosa Humanist Society & another for the American Anthropological Association) that integrate all of my projects within one cohesive theme, I revamped this course to follow the outline of those talks & expand on that material. Currently, we are focusing on specific readings that inform each slide from those talks (& their accompanying Powerpoint slides), trying to include author biographies to put this research into a historical & disciplinary context, & always developing more experiential activities to facilitate "embodied" learning.
I hope that all of this will find form to make for a compelling read & provide avenues by which others, whether scientists or no, can appreciate the point I'm exploring--that our "consciousness" has mechanisms that, by design, curtail awareness. I think this is fairly intuitive to most people, but there is an interesting contrast when we talk of seeking to expand our consciousnesses or for higher consciousness as some natural progression of humanness that I think may be an artifact or by-product of other cognitive functions. And even as I write this, I feel my awareness of exactly what I'd like to say hiding in the murk of my mind, murkiness I hope both to see through yet leave in place, if that makes any sense.