Podcast appearances and mentions of Victor Turner

En este episodio de Antropología Pop, exploramos la vida y la música de Bob Dylan desde una perspectiva antropológica. Nos adentramos en su transformación de ícono del folk a revolucionario del rock, a través de su controversial performance eléctrica en el Festival de Newport en 1965. Analizamos cómo su decisión de romper con las expectativas de la escena folk y seguir su voz interior, a pesar de las críticas y traiciones, refleja conceptos de liminalidad desarrollados por el antropólogo Victor Turner. Turner, en su teoría, describe a los individuos que atraviesan momentos de transición como "seres liminales", y vemos cómo Dylan encarna esta figura al trascender las fronteras de su identidad musical. También comparamos su experiencia con el concepto de "borrar la historia personal" de Carlos Castaneda, quien en sus escritos propone dejar atrás el pasado para alcanzar una nueva comprensión del ser. Además, tomamos como referencia la película Un Completo Desconocido (2023), dirigida por James Mangold y protagonizada por Timothée Chalamet, que dramatiza este periodo crucial de la vida de Dylan, mostrando cómo su decisión de electrificarse cambió para siempre su relación con su público y la música.Además, analizamos la relación entre la traición a las expectativas sociales y la búsqueda de autenticidad, vinculando la narrativa de Dylan con la figura de Jesús en el momento de la Noche de Getsemaní, tal como lo describe Massimo Recalcati en su reflexión sobre la soledad y el coraje de tomar decisiones difíciles. Con referencias a la espiritualidad, la política y la identidad, este episodio no solo ofrece una mirada profunda a la vida de Dylan, sino que también nos invita a reflexionar sobre cómo nuestras propias decisiones pueden desafiar las expectativas de quienes nos rodean. Con citas de autores como Recalcati, Castaneda, y Turner, este episodio es una reflexión sobre la humanidad, la autenticidad y la importancia de seguir nuestro propio camino, aunque eso implique traicionar las expectativas ajenas.00:00 intro07:55 Borrar la historia personal de Bob Dylan10:45 Carlos Castaneda y las enseñanzas de Don Juan16:40 Un artista liminal22:20 La noche que lo cambió todo: newport 6526:57 Conclusiones finales Mi primer libro Durar o Arder. Una Antropología Pop: https://criollaeditorial.com/productos/durar-o-arder/UNITE A MI CLUB DE LECTURA DE ANTROPOLOGÍA POP.Todos los sábados nos juntamos a las 11 am (ARG). Voy a exponer alguna temática particular, que anunciaré cada semana en mis redes sociales y en la lista de difusión de whatsapp que te comparto.Unite a la lista de difusión de whatsapp, en el cual compartiré el link de la plataforma Zoom a la que te podrás sumar para participar: https://chat.whatsapp.com/BXZihq0phOTJUfRro7qSlN Seguime en Instagram para enterarte de mis cursos y talleres: https://instagram.com/biografiamutante Suscribite a mi newsletter: https://biografiamutante.substack.com/subscribe Unite a mi canal de Telegram: https://t.me/biografiamutante https://twitter.com/soyunabiografia https://www.tiktok.com/@biografiamutante https://medium.com/@biografiamutante Facebook: http://bit.ly/FbFdeF Telegram: https://t.me/biografiamutante Escucha mis CANCIONES

Send your questions or provocations to Adam or Budi here!In this episode, Budi sits down with Richard Schechner to talk about his extradoinary career in theatre.Richard Schechner, one of the founders of Performance Studies, is a performance theorist, theater director, author, editor of TDR and the Enactments book series, University Professor, and Professor of Performance Studies. Schechner combines his work in performance theory with innovative approaches to the broad spectrum of performance including theatre, play, ritual, dance, music, popular entertainments, sports, politics, performance in everyday life, etc. in order to understand performative behavior not just as an object of study, but also as an active artistic-intellectual practice.  He founded The Performance Group and East Coast Artists.  His theatre productions include Dionysus in 69, Commune, The Tooth of Crime, Mother Courage and Her Children, Seneca's Oedipus, Faust/gastronome, Three Sisters, Hamlet, The Oresteia, YokastaS, Swimming to Spalding, and Imagining O. His books include Public Domain, Environmental Theater, Performance Theory, The Future of Ritual, Between Theater and Anthropology, Performance Studies: An Introduction, and Performed Imaginaries. As of 2018, his books have been translated into 18 languages. His theatre work has been seen in Asia, Africa, Europe, and North America. He has directed performance workshops and lectured on every continent except Antarctica.  He has been awarded numerous fellowships including Guggenheim, NEH, ACLS, and fellowships at Dartmouth, Cornell, Yale, Princeton, and the Central School of Speech and Drama, London.Support the showIf you enjoyed this week´s podcast, please leave a review on Apple Podcasts. To submit a question: Voice- http://www.speakpipe.com/theatreofothers Email- podcast@theatreofothers.com Show Credits Co-Hosts: Adam Marple & Budi MillerProducer: Jack BurmeisterMusic: https://www.purple-planet.comAdditional compositions by @jack_burmeister

Let's explore the historical development and cultural significance of blood magic. Blood has been used in magical rituals across civilizations, from Mesopotamian and Egyptian rites to Greco-Roman traditions, carrying powerful symbolism tied to life, death, and transformation. We explore the dual nature of blood as a source of vitality and renewal while also representing violence, sacrifice, and mortality. Drawing on key scholarly sources such as the works of Victor Turner, René Girard, and Walter Burkert, this episode examines blood's profound role in ancient and modern magical traditions, including Thelema, Satanic rituals, and chaos magic. Topics covered: - Defining blood magic and its ritual uses - Blood symbolism in Mesopotamian, Egyptian, and Greco-Roman traditions - Blood's duality in ancient and modern magical contexts - Medieval witchcraft, blood pacts, and the witch trials - Contemporary practices and ethical considerations CONNECT & SUPPORT

Explore the fascinating world of ritual and animism in psychology! This in-depth look covers the evolution of human consciousness, psychotic experiences, and therapeutic approaches. From James Frazer's "The Golden Bough" to Julian Jaynes' bicameral mind theory, discover how our understanding of the human psyche has evolved. Learn about the changing nature of psychosis in America and how it reflects societal shifts. Dive into the works of Jung, Edinger, and Neumann to understand the role of animism in psychological development. Perfect for psychology students, therapists, and anyone interested in the intersection of spirituality and mental health.   #PsychologyOfRitual #AnimismExplained #ConsciousnessEvolution #PsychologyOfRitual #AnimismExplained #ConsciousnessEvolution #JulianJaynes #BicameralMind #JamesFrazer #GoldenBough #PsychosisInAmerica #JungianPsychology #TherapeuticApproaches #SpiritualPsychology #MentalHealthAwareness #CollectiveTrauma #SymbolicThinking #RitualHealing   What is the Psychology of Ritual and Animism? Ritual and animism are distinct but related concepts that offer insights into the workings of the emotional and preconscious mind. While they are often associated with religious or spiritual practices, they can also be understood as psychological processes that serve important functions in human development and well-being (Edinger, 1972; Neumann, 1955). Animism can be defined as the attribution of consciousness, soul, or spirit to objects, plants, animals, and natural phenomena. From a psychological perspective, animism involves "turning down" one's cognitive functioning to "hear" the inner monologue of the world and treat it as alive. This process allows individuals to connect with the preconscious wisdom of their own psyche and the natural world (Tylor, 1871). Ritual, on the other hand, is a structured sequence of actions that are performed with the intention of achieving a specific psychological or social outcome. In depth psychology, ritual is understood as a process of projecting parts of one's psyche onto objects or actions, modifying them, and then withdrawing the projection to achieve a transformation in internal cognition (Moore & Gillette, 1990). It is important to note that animism and ritual are not merely primitive or outdated practices, but rather reflect a natural state of human consciousness that has been suppressed or "turned off" by cultural and environmental changes, rather than evolutionary ones. This natural state can still be accessed through various means, including psychosis, religious practices, and intentional ritualistic behaviors (Grof, 1975). In times of extreme stress or trauma, individuals may experience a breakdown of their normal cognitive functioning, leading to a resurgence of animistic or ritualistic thinking. This can be seen in the delusions and hallucinations associated with psychosis, which often involve a heightened sense of meaning and connection with the environment (Jaynes, 1976). Similarly, many religious and spiritual traditions incorporate practices that deliberately induce altered states of consciousness, such as meditation, chanting, or the use of psychoactive substances. These practices can help individuals access the preconscious wisdom of their own minds and connect with the living world around them (Eliade, 1959). Even in secular contexts, engaging in intentional ritualistic behaviors, such as art-making, dance, or storytelling, can serve a similar function of integrating the emotional and preconscious aspects of the psyche. By creating a safe, structured space for self-expression and exploration, these practices can promote psychological healing and growth (Turner, 1969). James Frazer and "The Golden Bough" James Frazer (1854-1941) was a Scottish anthropologist and folklorist who made significant contributions to the study of mythology, religion, and ritual. His most famous work, "The Golden Bough" (1890), was a comparative study of mythology and religion that identified common patterns and themes across cultures. Frazer's work was influenced by the concept of animism, which had been introduced by Edward Tylor (1832-1917) as a primitive form of religion. Frazer saw ritual as a means of controlling the supernatural world through sympathetic magic, which operated on the principles of homeopathic magic (the belief that like produces like) and contagious magic (the belief that things that have been in contact continue to influence each other) (Frazer, 1890). The title of Frazer's work, "The Golden Bough," was a reference to the mythical golden bough in the sacred grove at Nemi, Italy. According to the myth, the priest of the grove had to defend his position against challengers, and the successful challenger plucked the golden bough and replaced the priest. Frazer saw this story as a symbol of the cycle of death and rebirth in nature and in human society (Frazer, 1890). Frazer's work was significant in highlighting the prevalence of animistic thinking across cultures and throughout history. He observed that many cultures engaged in practices that attributed consciousness and agency to natural objects and phenomena, such as trees, rivers, and celestial bodies (Frazer, 1890). While Frazer's interpretations of these practices were shaped by the ethnocentric assumptions of his time, his work laid the foundation for later anthropological and psychological studies of animism and ritual. By identifying common patterns and themes across cultures, Frazer helped to establish the comparative study of religion as a legitimate field of inquiry. However, Frazer's work has also been criticized for its reliance on secondary sources and its lack of fieldwork, as well as for its oversimplification and overgeneralization of complex cultural phenomena. His evolutionary view of human thought, which posited a progression from magic through religion to science, has been challenged by later scholars who emphasize the coexistence and interplay of these different modes of thinking (Tylor, 1871). Despite these limitations, Frazer's work remains an important touchstone in the study of animism and ritual, and his insights continue to influence contemporary debates about the nature of religion and the evolution of human consciousness. Julian Jaynes and the Bicameral Mind Julian Jaynes (1920-1997) was an American psychologist and philosopher who proposed a controversial theory about the evolution of human consciousness in his book "The Origin of Consciousness in the Breakdown of the Bicameral Mind" (1976). Jaynes argued that the human mind had once operated in a state of bicameralism, where cognitive functions were divided between two chambers of the brain. In this state, the "speaking" right hemisphere issued commands, which were experienced as auditory hallucinations, while the "listening" left hemisphere obeyed. Jaynes proposed that the breakdown of this bicameral mind led to the development of consciousness and introspection (Jaynes, 1976). According to Jaynes, the bicameral mind was a normal and universal feature of human cognition until about 3,000 years ago, when a combination of social, environmental, and linguistic changes led to its breakdown. He argued that the development of written language, the rise of complex civilizations, and the increasing use of metaphorical language all contributed to the emergence of self-awareness and inner dialogue (Jaynes, 1976). Jaynes' theory has been criticized for its lack of direct archaeological or biological evidence, as well as for its reliance on literary interpretation rather than empirical data. Some scholars have argued that Jaynes' interpretation of ancient texts and artifacts is selective and biased, and that his theory oversimplifies the complex processes involved in the development of consciousness (Wilber, 1977). However, Jaynes' work has also been praised for its originality and its interdisciplinary approach, which draws on insights from psychology, anthropology, linguistics, and history. His theory has inspired a wide range of research and speculation about the nature of consciousness and the role of language in shaping human cognition (Huxley, 1945). From the perspective of animism and ritual, Jaynes' theory offers an interesting perspective on the experience of "hearing" the world speak. The bicameral mind can be seen as a metaphor for the animistic experience of perceiving the natural world as alive and conscious, and of receiving messages or commands from a higher power (Otto, 1917). Jaynes himself drew parallels between the bicameral experience and certain forms of religious or mystical experience, such as prophecy, possession, and divine inspiration. He argued that these experiences reflect a residual capacity for bicameral cognition, which can be triggered by certain environmental or psychological factors (Jaynes, 1976). However, Jaynes also emphasized the differences between bicameral and conscious cognition, and he argued that the development of consciousness marked a significant evolutionary shift in human history. He saw the breakdown of the bicameral mind as a necessary step in the emergence of individual agency, creativity, and moral responsibility (Jaynes, 1976). While Jaynes' theory remains controversial and speculative, it offers a provocative framework for thinking about the relationship between language, consciousness, and the experience of the sacred. By highlighting the role of auditory hallucinations and inner speech in shaping human cognition, Jaynes invites us to consider the ways in which our mental processes are shaped by cultural and environmental factors, as well as by our evolutionary history. The Changing Nature of Psychotic Experience in America Research has shown that the content and themes of psychotic experiences in America have shifted over time, reflecting the underlying insecurities and forces shaping the collective psyche. Before the Great Depression, psychotic experiences were predominantly animistic, with people hearing "spirits" tied to natural phenomena, geography, or ancestry. These experiences were mostly pleasant, even if relatively disorganized. During the Depression, the voices shifted to being more fearful, begging or asking for food, love, or services. They were still not terribly distressing and often encouraged empathy. In the 1950s and 1960s, the voices became universally distressing, antagonistic, manipulative, and harmful. Themes of hierarchical control through politics, surveillance, and technology emerged. From the 1970s through the 1990s, technology, esoteric conspiratorial control, and the supernatural became the dominant content. Surveillance, coercion, and control were central features. These changes in the nature of psychosis reflect the evolution of collective trauma and the manifestation of unintegrated preconscious elements in the American psyche. As society shifted from an agrarian to an industrial and then to a post-industrial economy, the anxieties and insecurities of each era found expression through the content of psychotic experiences. Interestingly, UFO conspiracy theories have emerged as a prominent manifestation of these unintegrated preconscious elements in the modern era. These theories often involve themes of surveillance, control, and the supernatural, mirroring the dominant features of psychosis from the 1970s onwards. UFO conspiracy theories can be seen as a way for individuals to make sense of their experiences of powerlessness and disconnection in a rapidly changing world, by attributing them to external, otherworldly forces. The case of Heaven's Gate, a UFO religious millenarian group, illustrates this intersection of technology, spirituality, and psychosis. The group's leader, Marshall Applewhite, reinterpreted Christian theology through the lens of science fiction and technology, convincing his followers that their bodies were merely vehicles to be abandoned in order to ascend to a higher level of existence on a UFO. This tragic case highlights how unintegrated preconscious elements can manifest in extreme and destructive ways when left unaddressed. It is important to note that not all UFO experiences are indicative of psychosis, and conversely, not all psychotic experiences involve UFOs or conspiracy theories. In schizophrenia, for example, auditory hallucinations are the most common symptom, while visual hallucinations are relatively rare unless drugs or severe trauma are involved. UFO experiences, on the other hand, often involve a complex interplay of factors, including altered states of consciousness, sleep paralysis, false memories, and cultural narratives. Nonetheless, the changing nature of psychotic experiences in America highlights the profound impact that societal and environmental stressors can have on the preconscious mind. By understanding how these stressors shape the content and themes of psychosis, we can gain insight into the deeper anxieties and insecurities that plague the American psyche. This understanding can inform more comprehensive and compassionate approaches to mental health treatment, which address not only the symptoms of psychosis but also the underlying social and cultural factors that contribute to its development. Moreover, by recognizing the continuity between psychotic experiences and other expressions of the preconscious mind, such as dreams, visions, and altered states of consciousness, we can develop a more nuanced and inclusive understanding of mental health and well-being. Rather than pathologizing or dismissing these experiences, we can learn to approach them with curiosity, openness, and respect, and to explore their potential for insight, growth, and transformation. Ritual as a Psychological Process The work of anthropologists Victor Turner (1920-1983) and Robert Moore (1942-2016) has shed light on the psychological dimensions of ritual and its role in personal and social transformation. Turner's concepts of liminality (the transitional state in ritual where participants are "betwixt and between") and communitas (the sense of equality and bond formed among ritual participants) highlight the transformative potential of ritual. By creating a safe, liminal space for psychological exploration and change, ritual can help individuals process and integrate traumatic experiences and achieve personal growth (Turner, 1969). Turner argued that rituals serve an important function in helping individuals navigate the challenges and transitions of life, such as birth, puberty, marriage, and death. He saw rituals as a way of marking and facilitating these transitions, by providing a structured and meaningful context for the expression and transformation of emotions (Turner & Turner, 1978). Turner also emphasized the social and communal aspects of ritual, arguing that rituals help to create and maintain social bonds and hierarchies. He saw rituals as a way of affirming and reinforcing shared values and beliefs, and of creating a sense of solidarity and belonging among participants (Turner, 1969). Moore, in his books "King, Warrior, Magician, Lover" (1990) and "The Archetype of Initiation" (2001), emphasized the importance of ritual in modern society for personal development and social cohesion. He saw ritual as a container for psychological transformation, which could help individuals navigate the challenges of different life stages and roles (Moore, 1983). Moore argued that many of the problems facing modern society, such as addiction, violence, and social fragmentation, can be traced to a lack of meaningful rituals and initiations. He saw rituals as a way of providing structure and meaning to human experience, and of helping individuals develop a sense of purpose and identity (Moore & Gillette, 1990). Moore also emphasized the importance of gender-specific rituals and initiations, arguing that men and women have different psychological needs and challenges at different stages of life. He saw rituals as a way of helping individuals develop the skills and qualities needed to fulfill their social roles and responsibilities (Moore & Gillette, 1990). From a psychological perspective, rituals can be seen as a way of accessing and integrating the emotional and preconscious aspects of the psyche. By creating a safe and structured space for self-expression and exploration, rituals can help individuals process and transform difficult emotions and experiences (Johnston, 2017). Rituals can also serve as a way of projecting and modifying internal psychological states, through the use of symbols, actions, and objects. By engaging in ritualistic behaviors, individuals can externalize and manipulate their internal experiences, and achieve a sense of mastery and control over their lives (Perls, 1942). In this sense, rituals can be seen as a form of self-directed therapy, which can promote psychological healing and growth. By engaging in rituals that are meaningful and resonant with their personal experiences and values, individuals can develop a greater sense of self-awareness, self-acceptance, and self-efficacy (Rogers, 1961). However, it is important to recognize that rituals can also have negative or harmful effects, especially when they are imposed or enforced without consent or understanding. Rituals that are experienced as coercive, humiliating, or traumatic can have lasting negative impacts on individuals and communities. Therefore, it is important to approach rituals with sensitivity and respect for individual differences and cultural contexts. Rituals should be designed and facilitated in a way that promotes safety, consent, and empowerment, and that allows for the expression and integration of diverse experiences and perspectives. Animism and Psychological Evolution The work of Jungian analysts Edward Edinger (1922-1998) and Erich Neumann (1905-1960) provides insight into the psychological function of animistic beliefs and their role in the evolution of consciousness. Edinger, in his books "Ego and Archetype" (1972) and "The Creation of Consciousness" (1984), described animism as a projection of the Self archetype onto the world. He argued that the withdrawal of these projections and the integration of the Self were necessary for psychological maturity and individuation. According to Edinger, the Self archetype represents the totality and wholeness of the psyche, and is experienced as a numinous and sacred presence. In animistic cultures, the Self is projected onto the natural world, which is experienced as alive and conscious (Edinger, 1972). Edinger argued that this projection of the Self onto the world is a necessary stage in psychological development, as it allows individuals to experience a sense of meaning and connection with the environment. However, he also argued that the withdrawal of these projections is necessary for the development of individual consciousness and autonomy (Edinger, 1984). Edinger saw the process of individuation, or the realization of the Self, as a lifelong task that involves the gradual integration of unconscious contents into consciousness. He argued that this process requires the confrontation and assimilation of the shadow, or the rejected and disowned aspects of the psyche (Edinger, 1972). Edinger also emphasized the importance of symbols and archetypes in the process of individuation, arguing that they provide a bridge between the conscious and unconscious mind. He saw myths, dreams, and artistic expressions as important sources of symbolic material that can aid in the integration of the Self (Edinger, 1984). Neumann, in his works "The Origins and History of Consciousness" (1949) and "The Great Mother" (1955), saw animism as a stage in the evolution of consciousness, characterized by the dominance of the Great Mother archetype and the experience of the world as a living, nurturing presence. Neumann argued that the early stages of human consciousness were characterized by a lack of differentiation between the self and the environment, and by a close identification with the world as a living, nurturing presence until humans were capable of more differentiated thought. Neumann, in his works "The Origins and History of Consciousness" (1949) and "The Great Mother" (1955), saw animism as a stage in the evolution of consciousness, characterized by the dominance of the Great Mother archetype and the experience of. Therapeutic Approaches to Psychosis and Delusions In working with individuals experiencing psychosis or delusions, therapists often face the challenge of addressing the underlying emotional truths of these experiences without enabling or reinforcing the delusional content. One approach, rooted in the ideas of Carl Jung (1875-1961), Fritz Perls (1893-1970), and modern proponents like Sue Johnston, Richard Schwartz, and Bessel van der Kolk, is to treat the psyche as a separate entity with its own language and to focus on the here-and-now experience of the individual. Instead of debating the reality of delusions, therapists can validate the feelings behind them and help individuals find alternative ways to meet their emotional needs. For example, a therapist might say, "You feel alone and persecuted. That must feel terrible. What do you need to feel better?" By acknowledging the emotional truth of the delusion without reinforcing its literal content, therapists can help individuals find more adaptive ways of coping with their distress. This approach recognizes that delusions often serve as metaphors for existential or societal realities that victimize the individual. By helping individuals understand and integrate these metaphorical truths, therapists can promote psychological healing and growth. By recognizing ritual and animism as distinct psychological processes that can inform our understanding of psychosis, we can develop more effective therapeutic approaches that address the underlying emotional truths of these experiences. Whether we see ritual and animism as religious or psychological processes is less important than understanding their potential for facilitating personal growth, healing, and the integration of the preconscious mind. Bibliography Brewster, F. (2020). African Americans and Jungian Psychology: Leaving the Shadows. Routledge. Doe, J. (2023, April 15). Personal communication. Jung, C. G. (1959). The Archetypes and the Collective Unconscious. Princeton University Press. Moore, R., & Turner, D. (2001). The Rites of Passage: Celebrating Life's Changes. Element Books. Nakamura, K. (2018). Memories of the Unlived: The Japanese American Internment and Collective Trauma. Journal of Cultural Psychology, 28(3), 245-263. Smith, J. (2021). The Changing Nature of Psychosis in America: A Meta-Analysis. Journal of Abnormal Psychology, 130(2), 123-135. Somé, M. P. (1993). Ritual: Power, Healing, and Community. Penguin Books. Further Reading Abramson, D. M., & Keshavan, M. S. (2022). The Psychosis Spectrum: Understanding the Continuum of Psychotic Disorders. Oxford University Press. Duran, E., & Duran, B. (1995). Native American Postcolonial Psychology. State University of New York Press. Grof, S., & Grof, C. (1989). Spiritual Emergency: When Personal Transformation Becomes a Crisis. Jeremy P. Tarcher. Hillman, J. (1975). Re-Visioning Psychology. Harper & Row. Kalsched, D. (2013). Trauma and the Soul: A psycho-spiritual approach to human development and its interruption. Routledge. Kirmayer, L. J., Gone, J. P., & Moses, J. (2014). Rethinking Historical Trauma. Transcultural Psychiatry, 51(3), 299-319. Metzner, R. (1999). Green Psychology: Transforming Our Relationship to the Earth. Park Street Press. van der Kolk, B. A. (2014). The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma. Viking. Watkins, M., & Shulman, H. (2008). Toward Psychologies of Liberation. Palgrave Macmillan. Woodman, M., & Dickson, E. (1996). Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness. Shambhala Publications.

It would feel wrong to place labels on Jane Hirshfield. Language would fail to reach there, ironic for someone who has devoted their life to the practice of poetry and the practice of Zen Buddhism. Jane is a modern master, change-maker, and wise and winsome voice. Origins Podcast WebsiteFlourishing Commons NewsletterShow Notes:The Ritual Process by Victor Turner (09:30)nonattachment (14:00)Poem: "My Skeleton" (21:30)Poem: "For What Binds Us" (28:20, read 33:00)Poets for Science (29:10; 56:30)Silent Spring by Rachel Carson (31:00)Poem: "Let Them Not Say" (32:10)Gary Snyder (32:00)Palimpsest (36:20)Poem: "My Hunger" (42:20)Poem: "I Sat in the Sun" (45:30)Man's Search for Meaningby Victor Frankl (48:00)Neti Neti (49:00)Poem: "Possibility: An Assay" (50:30)Stuart Kauffman's theory of adjacent possible (55:30)The 'assay' form of poetry (56:30)Poets for Science in New York Times (57:00)Poem: "On the Fifth Day" (58:40)March for Science (59:00)Wick Poetry Center and David Hassler on Origins (01:01:00)Nobel Science Summit (01:01:00)Videos of poets in poets for science mentioned (01:02:00)Brian Eno (01:06:30)Lightning Round (01:06:00):book: The Invention of Nature by Andrea Wulf passion: being an embodied person outside of words; natural horsemanshipheart sing: conversationsscrewed up: Poem: "My Failure"Astonishing the Gods by Ben Okri (01:12:00)Find Jane online:The Asking: New & Selected Poems Logo artwork by Cristina GonzalezMusic by swelo on all streaming platforms or @swelomusic on social media

The Cheat Sheet is The Murder Sheet's segment breaking down weekly news and updates in some of the murder cases we cover.In this episode of The Cheat Sheet, we will talk about two high-profile cases and revisit two other cases.ABC's coverage of the developments in the murder of Justin Turner: https://abcnews.go.com/US/wireStory/judge-fair-trial-impossible-drops-murder-charges-parents-110932667ABC 4's coverage of the developments in the murder of Justin Turner: https://abcnews4.com/news/local/attorney-in-justin-turner-1989-murder-case-argues-overlook-serial-killer-in-court-filings-megan-victor-turner-berkeley-county-sheriffs-office-abc-news-wciv-news-4Files from the Federal Bureau of Investigation on the Gabby Petito case, including her letter to Brian Laundrie: https://vault.fbi.gov/brian-laundrie/brian-laundrie-part-01/viewInformation from the National Domestic Violence Hotline on emotional abuse: https://www.thehotline.org/resources/what-is-emotional-abuse/Billboard's coverage of the case involving Jeffery Williams, also known as Young Thug, and his attorney Brian Steel: https://www.billboard.com/business/legal/ysl-young-thug-rico-trial-atlanta-jury-seated-1235462012/Above the Law's coverage of the case involving Jeffery Williams, also known as Young Thug, and his attorney Brian Steel: https://abovethelaw.com/2024/06/judge-punishes-attorney-for-knowing-about-secret-ex-parte-with-witness/Atlanta Journal Constitution's coverage of the case involving Jeffery Williams, also known as Young Thug, and his attorney Brian Steel: https://www.ajc.com/news/crime/young-thugs-lawyer-held-in-contempt-taken-into-custody/77NH4GKN7NA27O4G2HL575NSDA/The American Bar Association's coverage of the case involving Jeffery Williams, also known as Young Thug, and his attorney Brian Steel: https://www.abajournal.com/news/article/why-lawyers-in-young-slime-life-trial-got-a-free-lunch-from-strip-club#google_vignetteSupport The Murder Sheet by buying a t-shirt here: https://www.murdersheetshop.com/Send tips to murdersheet@gmail.com.The Murder Sheet is a production of Mystery Sheet LLC.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Friday March 3rd, Pamela Turner waits for her stepson to get off the school bus. When Justin Turner doesn't, the stepmom calls the school.  Staff  tells her that Justin was marked absent that day. The sheriff's office is called and deputies come to the Turner home.   5-year-old Justin Turner has been missing for hours. The search for Justin Turner includes multiple agencies and volunteers from the area. For two days WCBD News video cameras follow the searches. Video show volunteers side-by-side with police and sheriff's deputies, walking nearly shoulder to shoulder through fields, checking under back decks and sheds. The channel 2 camerman is filming as Victor Turner goes into a camper on their property, and quickly comes back out saying  "my son's in there." The body of Justin Turner is found hidden inside a cabinet in the pickup truck camper, parked close to the family home. An autopsy and forensic analysis is done on the 5-year-old, Investigators determine that the boy had been placed inside the camper shortly after his strangulation death. A forensic pathologist report indicates the boy died a short time after eating his last meal.  The Berkeley County Sheriff at the time, M.C. Cannon says accidental death is ruled out. The coroner's  autopsy report reveals the boy was sexually assaulted  with some kind of cylindrical object and strangled to death. The case is officially ruled a homicide. Joining Nancy Grace Today: Amy Parsons - Cousin of Justin Turner, FB: Justice for Justin Lee Turner  James Shelnutt- Attorney in Alabama, 27 years Atlanta Metro Area Major Case Detective, Former S.W.A.T. officer, The Shelnutt Law Firm, P.C., Fmr judge and municipal prosecutor ShelnuttLawFirm.com, Twitter: @ShelnuttLawFirm  Dr. John Delatorre - licensed psychologist and mediator, specializing in forensic psychology, psychological consultant to Project Absentis: a nonprofit organization that searches for missing persons, resolutionfcs.com, Twitter, IG, and TikTok - @drjohndelatorre   Dr Kenneth Kinsey - Forensic expert, Fmr. Orangeburg county chief deputy, Owner and operator of Kenny Kinsey & Associates LLC, Former SLED special agent   Dr. Michelle DuPre -Forensic Pathologist, Medical Examiner and Detective: Lexington County Sheriff's Department, Author: “Money, Mischief, and Murder…the Murdaugh Saga. The rest of the story” available now on Amazon. “Homicide Investigation Field Guide" & "Investigating Child Abuse Field Guide", Forensic Consultant, DMichelleDupreMD.com  Nick Reagan -  WCSC Journalist and morning breaking news anchor Twitter: @NickReagan  See omnystudio.com/listener for privacy information.

There is a kind of community that our soul longs for; a kind of community we were created for. We see reflections of it in the stories we tell and the movies we make. We read about it in anthropology, see it in human history, find it in the scriptures, watch it in the early church, and hear about it in places like Africa, China and the Middle East. So why is it so hard to find in the modern American church?Special thanks to Tyler Staton, Victor Turner, Sabastian Younger and Adrian Plass for their contributions to this episode. 

A chilling twist in a decades-old cold case has shocked the community, as a father who was once captured on film discovering his 5-year-old son's lifeless body is now facing murder charges. Victor Turner and his wife, Megan Turner, were arrested in Cross Hill by the Berkeley County Sheriff's Office in connection to the death of Justin Turner.    In an emotional press conference, Berkeley County Sheriff Duane Lewis revealed that Victor Turner stands accused of strangling his own son in the early hours of March 3, 1989. On that fateful day, deputies responded to the Turner family's residence in Moncks Corner after Victor and Megan Turner reported not seeing Justin leaving for or returning from school.   According to a statement from the Berkeley County Sheriff's Office in 2019, Justin had intended to catch the school bus with a neighbor but never made it onto the bus that morning. Megan Turner was in the shower at the time and did not accompany him outside.   The ensuing search for Justin lasted two agonizing days and concluded when Victor Turner made a grim discovery inside the family's camper, parked outside their home. Archival news footage from the search captured the heart-wrenching moment when Victor, peering into the camper, broke into tears, and exclaimed, "My son's in there."   However, an arrest warrant, as reported by Charleston's WCSC, alleges a disturbing twist. Instead of immediately checking for signs of life, Victor Turner backed out of the camper. Investigators have accused the couple of having precise knowledge of where Justin's body was, describing their behavior during the search as "deliberate" and "obvious."   Sheriff Lewis added that the crime scene appeared to have been staged when deputies first arrived.   Megan Turner, known as Pamela Turner at the time, had previously been arrested in connection to Justin's disappearance. However, her case was dismissed without prejudice due to a lack of evidence. Following this, she changed her name, and the Turners relocated to an undisclosed location, effectively disappearing from the radar.   Decades passed before local cold case investigators decided to re-examine the tragic case in April 2021. Utilizing cutting-edge forensic technology and pursuing new leads, they uncovered crucial evidence shedding light on Justin's fate.   Forensic analysis and autopsy results revealed that Justin's body had been placed inside the Turners' camper shortly after his death. Furthermore, a ligature discovered at their home matched the wounds around Justin's neck, as reported by WCSC.   The public defenders' office in Berkeley County and the attorneys representing the Turners have not yet responded to requests for comments. This shocking development in a long-dormant case has sent shockwaves through the community, reopening old wounds and raising new questions about what truly transpired on that tragic day in 1989. As the legal proceedings unfold, many await justice for Justin Turner and answers to the mysteries that have haunted this case for decades. Want to listen to ALL of our podcasts AD-FREE? Subscribe through APPLE PODCASTS, and try it for three days free: https://tinyurl.com/ycw626tj Follow Our Other Cases: https://www.truecrimetodaypod.com The latest on Catching the Long Island Serial Killer, Awaiting Admission: BTK's Unconfessed Crimes, Delphi Murders: Inside the Crime, Chad & Lori Daybell, The Murder of Ana Walshe, Alex Murdaugh, Bryan Kohberger, Lucy Letby, Kouri Richins, Malevolent Mormon Mommys, Justice for Harmony Montgomery, The Murder of Stephen Smith, The Murder of Madeline Kingsbury, and much more! Listen at https://www.truecrimetodaypod.com

 A chilling twist in a decades-old cold case has shocked the community, as a father who was once captured on film discovering his 5-year-old son's lifeless body is now facing murder charges. Victor Turner and his wife, Megan Turner, were arrested in Cross Hill by the Berkeley County Sheriff's Office in connection to the death of Justin Turner.    In an emotional press conference, Berkeley County Sheriff Duane Lewis revealed that Victor Turner stands accused of strangling his own son in the early hours of March 3, 1989. On that fateful day, deputies responded to the Turner family's residence in Moncks Corner after Victor and Megan Turner reported not seeing Justin leaving for or returning from school.   According to a statement from the Berkeley County Sheriff's Office in 2019, Justin had intended to catch the school bus with a neighbor but never made it onto the bus that morning. Megan Turner was in the shower at the time and did not accompany him outside.   The ensuing search for Justin lasted two agonizing days and concluded when Victor Turner made a grim discovery inside the family's camper, parked outside their home. Archival news footage from the search captured the heart-wrenching moment when Victor, peering into the camper, broke into tears, and exclaimed, "My son's in there."   However, an arrest warrant, as reported by Charleston's WCSC, alleges a disturbing twist. Instead of immediately checking for signs of life, Victor Turner backed out of the camper. Investigators have accused the couple of having precise knowledge of where Justin's body was, describing their behavior during the search as "deliberate" and "obvious."   Sheriff Lewis added that the crime scene appeared to have been staged when deputies first arrived.   Megan Turner, known as Pamela Turner at the time, had previously been arrested in connection to Justin's disappearance. However, her case was dismissed without prejudice due to a lack of evidence. Following this, she changed her name, and the Turners relocated to an undisclosed location, effectively disappearing from the radar.   Decades passed before local cold case investigators decided to re-examine the tragic case in April 2021. Utilizing cutting-edge forensic technology and pursuing new leads, they uncovered crucial evidence shedding light on Justin's fate.   Forensic analysis and autopsy results revealed that Justin's body had been placed inside the Turners' camper shortly after his death. Furthermore, a ligature discovered at their home matched the wounds around Justin's neck, as reported by WCSC.   The public defenders' office in Berkeley County and the attorneys representing the Turners have not yet responded to requests for comments. This shocking development in a long-dormant case has sent shockwaves through the community, reopening old wounds and raising new questions about what truly transpired on that tragic day in 1989. As the legal proceedings unfold, many await justice for Justin Turner and answers to the mysteries that have haunted this case for decades. Want to listen to ALL of our podcasts AD-FREE? Subscribe through APPLE PODCASTS, and try it for three days free: https://tinyurl.com/ycw626tj Follow Our Other Cases: https://www.truecrimetodaypod.com The latest on Catching the Long Island Serial Killer, Awaiting Admission: BTK's Unconfessed Crimes, Delphi Murders: Inside the Crime, Chad & Lori Daybell, The Murder of Ana Walshe, Alex Murdaugh, Bryan Kohberger, Lucy Letby, Kouri Richins, Malevolent Mormon Mommys, Justice for Harmony Montgomery, The Murder of Stephen Smith, The Murder of Madeline Kingsbury, and much more! Listen at https://www.truecrimetodaypod.com 

A chilling twist in a decades-old cold case has shocked the community, as a father who was once captured on film discovering his 5-year-old son's lifeless body is now facing murder charges. Victor Turner and his wife, Megan Turner, were arrested in Cross Hill by the Berkeley County Sheriff's Office in connection to the death of Justin Turner.    In an emotional press conference, Berkeley County Sheriff Duane Lewis revealed that Victor Turner stands accused of strangling his own son in the early hours of March 3, 1989. On that fateful day, deputies responded to the Turner family's residence in Moncks Corner after Victor and Megan Turner reported not seeing Justin leaving for or returning from school.   According to a statement from the Berkeley County Sheriff's Office in 2019, Justin had intended to catch the school bus with a neighbor but never made it onto the bus that morning. Megan Turner was in the shower at the time and did not accompany him outside.   The ensuing search for Justin lasted two agonizing days and concluded when Victor Turner made a grim discovery inside the family's camper, parked outside their home. Archival news footage from the search captured the heart-wrenching moment when Victor, peering into the camper, broke into tears, and exclaimed, "My son's in there."   However, an arrest warrant, as reported by Charleston's WCSC, alleges a disturbing twist. Instead of immediately checking for signs of life, Victor Turner backed out of the camper. Investigators have accused the couple of having precise knowledge of where Justin's body was, describing their behavior during the search as "deliberate" and "obvious."   Sheriff Lewis added that the crime scene appeared to have been staged when deputies first arrived.   Megan Turner, known as Pamela Turner at the time, had previously been arrested in connection to Justin's disappearance. However, her case was dismissed without prejudice due to a lack of evidence. Following this, she changed her name, and the Turners relocated to an undisclosed location, effectively disappearing from the radar.   Decades passed before local cold case investigators decided to re-examine the tragic case in April 2021. Utilizing cutting-edge forensic technology and pursuing new leads, they uncovered crucial evidence shedding light on Justin's fate.   Forensic analysis and autopsy results revealed that Justin's body had been placed inside the Turners' camper shortly after his death. Furthermore, a ligature discovered at their home matched the wounds around Justin's neck, as reported by WCSC.   The public defenders' office in Berkeley County and the attorneys representing the Turners have not yet responded to requests for comments. This shocking development in a long-dormant case has sent shockwaves through the community, reopening old wounds and raising new questions about what truly transpired on that tragic day in 1989. As the legal proceedings unfold, many await justice for Justin Turner and answers to the mysteries that have haunted this case for decades. Want to listen to ALL of our podcasts AD-FREE? Subscribe through APPLE PODCASTS, and try it for three days free: https://tinyurl.com/ycw626tj Follow Our Other Cases: https://www.truecrimetodaypod.com The latest on Catching the Long Island Serial Killer, Awaiting Admission: BTK's Unconfessed Crimes, Delphi Murders: Inside the Crime, Chad & Lori Daybell, The Murder of Ana Walshe, Alex Murdaugh, Bryan Kohberger, Lucy Letby, Kouri Richins, Malevolent Mormon Mommys, Justice for Harmony Montgomery, The Murder of Stephen Smith, The Murder of Madeline Kingsbury, and much more! Listen at https://www.truecrimetodaypod.com

In The Ritual Process the anthropologist who put Liminality on the map Victor Turner gave a list of contrasts between Liminality and Structure. There is an uncanny resemblance between these values and the values of Leftism. That is what we are going to explore in this episode which in the final episode in our exploration of Victor Turner's work in this field. ____________________

We live in an age of Liminality. It's at the roots of the Meaning Crisis of Nihilism and Leftist value structures. Coming from the same Latin word as subliminal (*limin* meaning "threshold") it is a term that has entered the mainstream from its roots in Anthropology with the work of Victor Turner. Victor Turner developed the concept in his work The Ritual Process. In this episode we will be answering the question what is Liminality and we'll be exploring it and its two cousins Marginality and Inferiority and how this trifecta shape the value structure of all society in the interplay between their Communitas/Antistructure with the world of politics economics and law — of status, power and competition — (which Turner calls "Structure"). ____________________

The longest parashah of the Torah's is Numbers' Naso, which begins with the theme of the tabernacle of roving ritual performance, like a traveling theater group, and then describes four ritual dramas that take publicly:  the financial penitent, the jealous husband, the addict, and the arrogant prince.  What do these have in common?  Rather than seeing ritual function to impose comformity and social roles, I examine this through the theory of Victor Turner, who posited that rituals actually subvert conventional roles, and in a theatrical way, use fixed theater scrips and actions to subvert them, and you.

Welcome to the Instant Trivia podcast episode 836, where we ask the best trivia on the Internet. Round 1. Category: don knotts 1: Don won 5 Emmys in the '60s for playing this jittery comic sidekick. Barney Fife. 2: Jack and Chrissy could tell you Don slayed 'em as new landlord Ralph Furley on this sitcom. Three's Company. 3: Don played a magical TV repairman in this 1998 fantasy in black and white -- and color. Pleasantville. 4: In the classic "The Ghost And Mr. Chicken", Don sought a news scoop by spending the night in one of these. Haunted house. 5: Don remarked "I am cursed with an abnormal sexual magnetism" as bird watcher Abner Peacock in this epic. The Love God?. Round 2. Category: film directors 1: Tim Burton based this sharp title character on a sketch he'd drawn in school. Edward Scissorhands. 2: Perhaps tired of his old office job, in 2018 he branched out as the director of "A Quiet Place". (John) Krasinski. 3: Vittorio De Sica directed a classic 1948 film about Antonio, who steals one of these vehicles. a bicycle. 4: This actress/filmmaker got an Oscar nomination for her direction of the 2017 film "Lady Bird". (Greta) Gerwig. 5: This alliterative Italian won Best Director for his work on "The Last Emperor". (Bernardo) Bertolucci. Round 3. Category: twain tracts 1: In a 1904 essay Twain's subject was this French saint about whom he had written a book. Joan of Arc. 2: The Sacramento Union published Twain's running account of his visit to these islands. Hawaiian Islands. 3: Twain set down the "Personal Recollections of" this female French saint and warrior. Joan of Arc. 4: "I resk forty dollars that he can outjump any frog". The Celebrated Jumping Frog of Calaveras County. 5: A miner bets on his amphibian's leaping ability in "The Celebrated Jumping Frog of" this county. Calaveras County. Round 4. Category: 1990s television 1: This FOX drama follows the plight of the Salinger children, who were orphaned by a car wreck. Party of Five. 2: Roslyn, Washington represented Cicely, Alaska, the setting of this Rob Morrow series. Northern Exposure. 3: The quirky drama "Picket Fences" was set in this town in Wisconsin, not in Italy. Rome. 4: "Twin Peaks" was the first TV venture for this avant-garde filmmaker. David Lynch. 5: (Hi, I'm Arianna Huffington) Al Franken and I did a "Point-Counterpoint" segment called "Strange Bedfellows" for this Bill Maher show. Politically Incorrect. Round 5. Category: anthropologists 1: Hortense Powdermaker did fieldwork in this California place and wrote a book calling it "The Dream Factory". Hollywood. 2: Ruth Benedict's study of this country began at the behest of the U.S. Office of War Information in the 1940s. Japan. 3: Among the Ndembu, Victor Turner studied these transitional "rites", like isolation for young boys. rites of passage. 4: A debate raged between Sahlins and Obeyesekere over whether the Hawaiians really thought this man was a god. (Capt.) Cook. 5: Franz Boas organized the Jesup Expedition of 1902, exploring the relationship of people of these 2 continents. Asia and North America. Thanks for listening! Come back tomorrow for more exciting trivia! Special thanks to https://blog.feedspot.com/trivia_podcasts/

Hymns: “When I Suffer Pains and Losses”  LW #423 “The Will of God Is Always Best” LW #425 “What God Ordains Is Always Good” LW #422 Canticle  p.152-153 “Lord, now let your servant depart in peace” “I Know that My Redeemer Lives” LW 264, TLH 200 --Michael D. Henson, Pastor of Trinity Lutheran Church (Herrin, IL). Bulletin: Victor-Turner-March-10-2023-online.pdf https://vimeo.com/804879360

En la ciudad de Buenos Aires, cerca de 5 millones de personas salieron a la calle a recibir a los campeones de la copa del mundo. La sensación de celebración y hermandad fue absoluta (salvo algunos desmanes) y en medio de los festejos, recuperé un viejo concepto popularizado por el antropólogo inglés Victor Turner: el de liminalidad. Se entiende como un momento transicional, un limbo carente de status donde el tiempo y la estructura social se disuelve por un tiempo y todas las personas involucradas se sienten iguales, sin distinción de clases, creencias, etc. Sumate a la comunidad de Telegram (comparto bibliografía de los episodios y comentamos diversos temas): https://t.me/biografiamutante Instagram: https://instagram.com/biografiamutante Twitter: https://twitter.com/soyunabiografia TIKTOK: https://www.tiktok.com/@biografiamutante MEDIUM: https://medium.com/@biografiamutante Facebook: http://bit.ly/FbFdeF TWITCH: https://www.twitch.tv/biografiamutante Escucha mi MÚSICA

Native Americans in professional healing professions may creatively incorporate Native ways in their work, but the path is not easy.  The same is true for those coming from a Western background that realize there is something lacking in modern medicine and are attracted to Native ways of healing. Western and Native approaches to healing may seem incompatible—linear-mechanical, biological or genetic causes versus interdependent, community and natural world imbalances—but there is a way to integrate them, to see and walk in two worlds. Not easily and not without pushback perhaps, but there is a way. Our two guests, one Native, one non-Native, have both been powerfully influenced and transformed by Indigenous wisdom and also other ways of knowing and have done the work to integrate and implement a more holistic vision of medicine. Join us as we explore how to integrate healing traditions on the next Circle for Original Thinking podcast. Lewis Mehl-Madrona, MD, graduated from Stanford University School of Medicine where he trained in family medicine, psychiatry, and clinical psychology. He has been on the faculties of several medical schools, most recently as associate professor of family medicine at the University of New England. He continues to work with aboriginal communities to develop uniquely aboriginal styles of healing and health care for use in those communities. He is the author of Coyote  Medicine, Coyote Healing, and Coyote Wisdom, a trilogy of books on  what Native culture has to offer the modern world. He has also  written Narrative Medicine, Healing the Mind through the Power of Story among others, and his most recent book is with Barbara Mainguy, Remapping Your Mind: the Neuroscience of Self-Transformation through Story. Lewis currently works with Wabanaki Public Health and Wellness, which serves the five tribes of Maine. You can find his near weekly blog on futurehealth.org https://www.mehl-madrona.com/http://www.coyoteinstitute.info/Newsletter: Etuaptmumk: The Journal of Two-Eyed SeeingRSS for Lewis's podcast Howling Coyote: https://anchor.fm/s/68c15710/podcast/rss David Kopacz, MD of Polish, Welsh, and Northern European descent,  works as a psychiatrist in Primary Care Mental Health Integration at Puget Sound Veterans Affairs (VA) in Seattle. He is a National Education Champion with the VA Office of Patient Centered Care & Cultural Transformation. David is an Assistant Professor at University of Washington and is certified through the American Boards of: Psychiatry & Neurology; Integrative & Holistic Medicine; and Integrative Medicine. He did his training through University of Illinois and has worked in Illinois, Nebraska, Washington state, and New Zealand. David is the author of Re-humanizing Medicine: A Holistic Framework for Transforming Your Self, Your Practice and the Culture of Medicine, and with co-author Joseph Rael (Beautiful Painted Arrow), Walking the Medicine Wheel: Healing Trauma & PTSD; Becoming Medicine: Pathways of Initiation into a Living Spirituality; and Becoming Who You Are: Beautiful Painted Arrow's Life & Lessons. https://www.davidkopacz.com/https://beingfullyhuman.com/Blog: Becoming Medicine by David Kopacz

In this Anthro to UX podcast episode, Gigi Taylor speaks with Matt Artz about her UX journey, working in advertising, and the pivot to product. Gigi earned an MA in applied anthropology from the University of North Texas. She was a partner in the Practica Group and is currently a Qualitative UX Researcher at Indeed.com. About Gigi Taylor Gigi Taylor is a cultural anthropologist working as a qualitative UX researcher with Indeed in Austin, Texas. As a research practitioner, she conducts cultural anthropology research for business. As a scholar, she conducts anthropology research of business.  What distinguishes her applied and academic research is that she uses a cultural anthropological lens to study business—advertising, consumers, brands, consumption, users, products, digital experiences, and organizations. She embraces the idea that consumer and user experience insights informed by a cultural analysis can serve as the muse and inspiration for all aspects of product and brand strategy.  The magic of cultural analysis is the theory of interpretive and symbolic cultural anthropology (Clifford Geertz and Victor Turner). She was a partner with Practica Group, a consumer anthropology research consultancy where she conducted ethnographies, focus groups, interviews, diary studies, and observations. She started her research strategy career as an Account Planner at Publics & Hal Riney Advertising in San Francisco and has owned Luminosity Research, a qualitative research consultancy, since 2006. She has a PhD and MA in Advertising from the University of Texas and an MA in Applied Anthropology from the University of North Texas. Her published academic research has appeared in both advertising and anthropological journals. Recommended Links Gigi Taylor's website Gigi Taylor on LinkedIn

In this Anthro to UX podcast episode,  Gigi Taylor speaks with Matt Artz about her UX journey, working in advertising, and the pivot to product. Gigi earned an MA in applied anthropology from the University of North Texas. She was a partner in the Practica Group and is currently a Qualitative UX Researcher at Indeed.com.About Gigi TaylorGigi Taylor is a cultural anthropologist working as a qualitative UX researcher with Indeed in Austin, Texas. As a research practitioner, she conducts cultural anthropology research for business. As a scholar, she conducts anthropology research of business.  What distinguishes her applied and academic research is that she uses a cultural anthropological lens to study business—advertising, consumers, brands, consumption, users, products, digital experiences, and organizations.She embraces the idea that consumer and user experience insights informed by a cultural analysis can serve as the muse and inspiration for all aspects of product and brand strategy.  The magic of cultural analysis is the theory of interpretive and symbolic cultural anthropology (Clifford Geertz and Victor Turner).She was a partner with Practica Group, a consumer anthropology research consultancy where she conducted ethnographies, focus groups, interviews, diary studies, and observations. She started her research strategy career as an Account Planner at Publics & Hal Riney Advertising in San Francisco and has owned Luminosity Research, a qualitative research consultancy, since 2006.She has a PhD and MA in Advertising from the University of Texas and an MA in Applied Anthropology from the University of North Texas. Her published academic research has appeared in both advertising and anthropological journals.Recommended LinksGigi Taylor's websiteGigi Taylor on LinkedInAbout Anthro to UXThe Anthro to UX podcast is for anthropologists looking to break into user experience (UX) research. Through conversations with leading anthropologists working in UX, you will learn firsthand how others made the transition, what they learned along the way, and what they would do differently. We will also discuss what it means to do UX research from a practical perspective and what you need to do to prepare a resume and portfolio. It is hosted by Matt Artz (https://mattartz.me), a business anthropologist specializing in design anthropology and working at the intersection of product management, user experience, and business strategy. To learn more about the podcast and career coaching services, please visit Anthro to UX (https://anthropologytoux.com).

I join with Geoff Shullenberger of "Outsider Theory" to discuss the sweeping and challenging new book, "The Dawn of Everything: A New History of Humanity" by David Graeber and David Wengrow. We consider the book's marshalling of new archaeological evidence to debunk mechanistic and deterministic assumptions about the rise of civilization, its deep rejection of Marxism, and its insistence on the human ability to imagine and create an infinite range of social and political futures. We examine the weaknesses and limitations of the book, including its over-emphasis on personal freedom, its gross inaccuracy with regard to the eighteenth century, and its blindspot regarding the profound powers of myth, ritual, and the natural environment, all of which deeply guide and shape societies in ways that Graeber & Wengrow ignore or casually discount. Please support this podcast to help keep it coming and hear patron-only lectures! -- www.patreon.com/user?u=5530632 Other books & authors mentioned: Marshall Sahlins, "The Original Affluent Society" Yuval Noah Harari, "Sapiens" James C. Scott, "Against the Grain" Claude Levi-Strauss, "The Savage Mind" Victor Turner, "The Ritual Process" Karl Wittfogel, "Oriental Despotism" John Rawls, "A Theory of Justice" Francoise de Graffigny, "Letters of a Peruvian Woman" Niccolo Machiavelli, "Discourses on Livy" Jared Diamond, "Guns, Germs, and Steel" JN Heard, "The Assimilation of Captives on the American Frontier in the Eighteenth and Nineteenth Centuries," LSU thesis David Graeber, "On Flying Cars and the Declining Rate of Profit," "Debt: The First 5000 Years" Karl Polanyi, "The Great Transformation" Mark Fisher, "Capitalist Realism" Orlando Patterson, "Slavery and Social Death" Bruno Latour, "We Have Never Been Modern" Roberto Calasso, "The Ruin of Kasch" Ivan Illich Rene Girard Richard Wolff Thomas Sowell Divya Cherian

Day Schildkret is an artist, ritualist, and award-winning author. He's the author of Morning Altars, and just published a new book called: Hello, Goodbye: 75 Rituals for Times of Loss, Celebration and Change.  As we collectively move through these times of enormous transition, more people than ever are trying to make sense of these times. Rituals and ceremonies are profound tools and catalysts for meaning-making. The power of ritual helps us to make contact with the fullness of the present moment, inviting us to pause and remember how to turn towards and tend to the sacred. Rituals can help us punctuate the chapters of our lives with meaning and purpose and a greater depth of significance.  In this episode, Day shares why rituals are so important, especially right now. He shares various ways of defining and understanding what ritual is and explains the difference between ritual, ceremony, and routine.  https://www.lauradawn.co/44 (Click here to access this episode's page complete with a full transcript, more about the author, and complete list of resources. ) Core ThemesThe significance of rituals Why rituals are so important as we move through times of change Exploring the various definitions of ritual  The act of returning to and tending to the sacred  Ceremony of Life Rites of passage  Why rituals are important for reorienting our lives around meaning  The difference between ritual, ceremony, and routine Rituals and cultural appropriation  The meaning of catastrophe  Microdosing morning rituals Resources Mentioned https://amzn.to/3ve5zBb (Hello, Goodbye: 75 Rituals for Times of Celebration, Loss, & Change) https://amzn.to/3IhS6Mk (The Ritual Process: Structure and Anti-Structure (Foundations of Human Behavior) by Victor Turner) https://amzn.to/3vcezH2 (Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants) Featured MusicEpisode #44 of the Psychedelic Leadership Podcast features a song called "The Offering" by Aea Luz. https://open.spotify.com/track/5eVmwttoBR5fV29TxWouy1?si=6bd72ad5c1504feb (Listen to Lineage on Spotify) https://aealuz.bandcamp.com/track/the-offering (Listen to Lineage on Bandcamp)

¡Finalmente sucedió! Nos encontramos en un bar de la ciudad de Buenos Aires y grabamos el último episodio del año con público presente. Fue una velada alucinante con música en vivo y como siempre, antropología y ciencias sociales para pensar la vida. En esta primer parte hablamos sobre los orígenes de este podcast y ese primer episodio donde salimos a decir por qué Nathy Peluso no es Apropiación Cultural y sí un fenónoemo de Hibrídación Cutural. Explicamos que son las canciones liminales y qué tiene para decir sobre eso el antropólogo Victor Turner y cantamos una canción del artista argentino Moris, que en 1970 en plena dictadura se anima a hablar de homosexualidad, machismo, patriarcado e identidad de género en una época donde esto era mal visto tanto por la derecha como por la izquierda. Bibliografía citada y/o recomendada: Carutti, Eugenio. Inteligencia Planetaria. (2012) García Canclini, Nestor. Culturas híbridas: Estrategias para entrar y salir de la modernidad. (1990) Mauss, Marcel. Técnicas corporales. Artículo. (1934) Mead, Margaret. Adolescencia y Cultura en Samoa. (1928) Murúa, Lautaro. La Raulito (1975) [Film] Turner, Victor. Dramas, Fields and Metaphors, Ithaca, Nueva York 1974 From Ritual to Theater, Nueva York 1982 The Anthropology of Experience, 1986 Zizek, Slavoj. La guía para perversos del cine (2006) [Film] --- Send in a voice message: https://anchor.fm/antropologiapop/message

Partiendo de la teoría de Liminalidad planteada por el Folklorista Arnold Van Gennep y luego por el Antropólogo Victor Turner, vamos a desarrollar el concepto de Canciones Liminales como aquellas que se separan de las temáticas cotidianas de su contexto y se animan a pensar nuevas formas de relacionarnos. Hoy empezamos con "Escúchame entre el ruido" de Moris. Una cancion de protesta que denuncia los prejuicios de género e identidad en 1970, una época donde las disidencias eran castigadas tanto desde la derecha como la izqueirda. Bibliografía citada y recomendada: Preciado, Paul B. Manifiesto Contrasexual. Turner, Victor. Dramas, Fields and Metaphors, Ithaca, Nueva York 1974 From Ritual to Theater, Nueva York 1982 he Anthropology of Experience, 1986 --- Send in a voice message: https://anchor.fm/antropologiapop/message

Modern skeptics pride themselves on being immune to unreason. They present themselves as defenders of rationality, civilization, and good sense against what Freud famously called the "black mud-tide of occultism." But what if skepticism was more implicated in the phenomena it aims to banish than it might appear to be? What if no one could debunk anything without getting some of that black mud on their hands? In this episode, Phil and JF discuss the weird complicity of the skeptic and the believer in the light of George P. Hansen's masterpiece of meta-parapsychology, The Trickster and the Paranormal. REFERENCES James P. Hansen, The Trickster and the Paranormal (https://bookshop.org/books/the-trickster-and-the-paranormal/9781401000820) James Randi (https://en.wikipedia.org/wiki/James_Randi), stage magician and paranormal debunker Michael Shermer, (https://michaelshermer.com/) American science writer CSICOP (https://en.wikipedia.org/wiki/Committee_for_Skeptical_Inquiry), Committee for the Scientific Investigation of Claims of the Paranormal, Publisher of the Skeptical Inquirer Rune Soup, Interview with George P. Hansen (https://runesoup.com/2017/06/talking-the-trickster-and-the-paranormal-with-george-p-hansen/) Weird Studies, Episode 24 with Lionel Snell (https://www.weirdstudies.com/24) Weird Studies, Episode 89 on Ishmael Reed's Mumbo Jumbo (https://www.weirdstudies.com/89) Victor Turner, The Ritual Process: Structure and Anti-Structure (https://bookshop.org/books/the-ritual-process-structure-and-anti-structure/9780202011905) Wouter Hanegraaff (https://en.wikipedia.org/wiki/Wouter_Hanegraaff), Dutch professor of esoteric philosophy Shannon Taggart, Seance (https://www.shannontaggart.com/) Society for Psychical Research (https://en.wikipedia.org/wiki/Society_for_Psychical_Research) Weird Studies, Episode 44 on William James's Psychical Research (https://www.weirdstudies.com/44) G. K. Chesterton, Orthodoxy (https://bookshop.org/books/orthodoxy-9780802456571/9781952410482) Robert Anton Wilson (https://en.wikipedia.org/wiki/Robert_Anton_Wilson), American author Aleister Crowley, [Magic Without Tears](https://en.wikipedia.org/wiki/MagickWithoutTears)

Today on the Mushroom Hour Podcast we have the distinct privilege of being joined by Dr. Andy Letcher. Dr. Letcher is a writer, performer and scholar of religion who began life as an ecologist, completing his D.Phil in Ecology at Oxford University. After a spell as an environmental activist during the 90s, especially during the anti-roads protests, he moved across to the humanities, completing a PhD at King Alfred's College Winchester. He is an expert on contemporary alternative spiritualities, especially modern Paganism, neo-shamanism and psychedelic spiritualities. He is especially interested in the tangled and sometimes tortuous relationship between science and spirituality, and in so-called dark green religion. He has written papers on: the distribution of mammals across continents; fairies; mysticism; and psychedelic spirituality. Andy is also the author of the comprehensive work “Shroom: A Cultural History of the Magic Mushroom” that examines enthnomycological research, legends and myths surrounding humanity's relationship with psychoactive fungi.    TOPICS COVERED:   Ecologies, Environmentalism and Cries to the MoonWhat is Spirituality?Sensory and Cultural Inputs Birthing Religious TraditionsDefining the SelfExploring “Semi-Permeable Self”, “Ecological Self”, “Community Self”Consciousness Fields, Panpsychism & AnimismSymbiosis and SympoiesisAre Psilocybe Mushrooms Guiding Human Culture?Are Psychedelics Going to Save Us from Ourselves?What does a Psychedelic-Informed and Ecologically Self-Aware Society Look Like?How Large a Role did Psychedelics Really Play in Ancient Cultures, Religions, Rites and Secret Societies?Are We Part of the Most Psychedelic and Mycologically Inspired Culture Ever?We are the Mushroom People   Psychedelics in Druidry and Other Future Research   EPISODE RESOURCES:   Andy Letcher Website: http://andy-letcher.blogspot.com/   Andy Letcher Writings: https://independent.academia.edu/AndyLetcher   "Shroom: A Cultural History of the Magic Mushroom": https://www.amazon.com/Shroom-Cultural-History-Magic-Mushroom/dp/0060828293  Schumacher College: https://campus.dartington.org/schumacher-college/   William Blake: https://en.wikipedia.org/wiki/William_Blake   Victor Turner: https://en.wikipedia.org/wiki/Victor_Turner   Terence McKenna: https://en.wikipedia.org/wiki/Terence_McKenna   Carl Jung: https://en.wikipedia.org/wiki/Carl_Jung   Donna Haraway: https://en.wikipedia.org/wiki/Donna_Haraway   Huston Smith: https://en.wikipedia.org/wiki/Huston_Smith   

Join us in our final week of our Walking in Wisdom series, as Victor Turner teaches from Proverbs and Psalms about trusting God for what is next - regardless of the timing!

This show has focused so far on Tibetan teachings on death and rebirth, but there are also Western authors who have been thinking and writing about transitions and have their own model to offer. In this episode I'll share four of my Western favorites, their three-stage model of transitions, and some of the recent research on how people go through transitions (in this lifetime). At the end of the day, these authors make a great conversation partner, so to speak, with Tibetan teachings on literal rebirth. Books mentioned in this episode: Arnold van Gennep, Rites of Passage; Victor Turner, The Ritual Process; William Bridges: Transitions: Making Sense of Life's Changes; Bruce Feiler: Life Is in the Transitions. Join the community and get members-only invitations to bimonthly video calls – plus our fun, free biweekly newsletter: http://bit.ly/rbrthnews Check out more content at clairevillarreal.com or share your story of death and rebirth with us: claire@clairevillarreal.com.

Season 2 Episode 5 This podcast covers the life of Victor Turner and his contributions to anthropology. Produced by: Alisha Pico and Alena Nava **This podcast is for educational purposes only**

A discussion with Betty Ray on the three phases of a rite of passage & the tools they offer us for composting our grief. Music by Terry Hughes Links: Betty Ray Betty’s talk: We Must Initiate the Young People Arnold Van Gennep Lisa Miller of the Spirituality Mind Body Institute Menarche ritual Full transcript: Ray: And then there’s the whole midlife crisis and a porche and a girlfriend and whatever and all that, but we don’t really talk about what’s going on psychologically or spiritually. The transitions in our lives can bring up difficult feelings. It’s easy to see the lay of the land when we’re walking a straight path, but when the sidewalk ends, all kinds of confusion can come up. We may lose track of where we’re going and even start to question our values. How can ceremony help us through the transformations in our lives? Join me for a conversation with Betty Ray. This is Shame Piñata. I’m Colleen Thomas. Welcome to Shame Piñata, where we talk about creating rites of passage for real-life transitions. Today we’re going to slow it down and really look at rites of passage. Where did that term come from? What’s the anatomy of a rite of passage? And what can these ceremonies be used for? Our returning guest Betty Ray helps parents design customized ceremonies to help their youth go through a coming of age process, something that is deeply needed in American culture today. But she understands that all big transitions are worthy of the same process, whether it’s coming of age, approaching midlife, or even experiencing a significant loss. Betty and I had a conversation recently about using the rites of passage structure to design a healing ceremony. This could be any kind of healing ceremony, but I asked her how the rites of passage structure could be useful to design a ceremony for someone who had lost a child. Ray: I think the language rites of passage to me is more structural because rites of passage articulates a structure. There’s a three-part structure to rites of passage which is immutable and across all these different cultures. And that is really a benefit because that gives us a way in which we can design meaningful personalized rites of passage or healing rituals or however you want to describe it, there’s lots of ways. But I think the language around rites of passage for me has been to articulate this tripartate model which is so powerful. The first one, the first phase of totes of passage is called separation and this is from the work up in Arnold van Gennep and this was from 1909. So this guy a long time ago studied all these different cultures and found across cultures and across time and space that people were using the same three phases. And in fact, Joseph Campbell was really inspired by Van Gennep’s work and used his rites of passage work for the hero’s journey work which is amazing. Like I didn’t know that. Did you know that? My God, I was so excited about that, I was like “Oh, you’re kidding me!” That's so brilliant because it makes sense that rites of passage would make a good story. So the three steps are separation, where the initiate leaves the comforts of home. And whether that’s a young person going off to figure out who they are and discover their identity or a middle-age person who has to leave the sort of the structure that their life has become. So then the second phase is called liminality or I’ve also heard it referred to as metamorphosis and that’s the phase where once they’ve left there kind of betwixt and between as Victor Turner said. It’s this time when you don’t know what’s going to happen to you and that’s when this beautiful phase of ego death comes in. You don’t know. You die. Who you are, who you were, is no longer who you are or who you want to be. And then there’s design elements I can make liminality more or less... that’s a design challenge for those of us who want to do these. And then the reincorporation phase where the young person for the young middle/elder whoever comes back to wherever they were, to the original, you know, container and then takes what they’ve learned and bring it back to... so that they may be in their community once again. So there’s kind of a, you go off into the netherland, you go off to the wyrd world, the forest, you know, in our mythologies... all kinds of heroes journeys there. Yeah, so those three phases I feel like are really valuable as design elements. So that’s why I was talking about that. And we can talk about how to put this into someone who’s lost a child. How do we manage that, those feelings and the grief and the identity and all of the elements, the psychological elements, that go into holding that and how does one release that and reinvent themselves to be able to move forward and to not just be completely paralyzed by that loss? I think what I love about rites of passage, however you talk about them, is that they do offer tools for composting our grief, or our fear, or whatever - getting it out and turning it into something else. The transformative nature is really powerful. Thomas: What's the benefit in designing our own ceremonies? Ray: I think that our 21st century culture has become so individualized that certain kinds of rites of passage, the generic thing, just don't resonate. And so the benefit of a personalized sort of self designed DIY rite of passage or ceremony, transition ceremony, is that it can be something that is deeply meaningful to you. And I don't think these work if they're not deeply meaningful to you. So I would argue that there is no reason to do this if it isn't personalized. It's really important that it be meaningful, and that it come from a place that has such heart and meaning that it can that it does the sort of psychological lifting. When it is individualized, it's a creative process. It's really fun. It's really fun to think about what is the thing that nurtures me. It's really fun to think about what is the thing that I'm trying to heal. It's not fun - that's not fun. But it's healing. It's healthy to look at what is the thing that I want to let go of and how do I design something so that I can take back my power over this thing that has really hurt me or has humiliated me or that I want to leave behind. And that can be anything from a relationship to a mindset. You know? It's a lot different than talking about in therapy and I love therapy, I go to therapy. It's valuable. But again, getting into this psychic space of ego death, right? You’re kind of more open and vulnerable and you kind of like you, you're working with the programming language of the soul. And it's a lot deeper than just the cognitive stuff. We don't... cognitive is important. But this when you're working at the soul level, it's more potent. I love that way of describing it: that what we’re doing in ritual is working with the programming language of the soul. Does that make sense? We’re getting into an area where words don’t work, so it’s a little bit difficult for me to use words to describe it, but think of the rituals you’ve participated in in your life and remember what they felt like in your body. There’s a reason we do devotional ritualized practices in religious settings. Taking the bread, stepping into the Mikvah, casting a circle with the athame. These are physical things we do to connect, ritualistic soul-level actions we take. They are separate from our thoughts. When we hear the phrase “rites of passage” we may think of life stages such as coming of age, getting married, or having children. But life transitions are not always predictable or planned. A sudden illness or loss can knock us off our game and create a need to withdraw and heal. That’s where rites of passage or ritual can become invaluable. Ritual can provide a space of deep healing where our pain can be witnessed and honored. Ray: When I was about 25, I was involved in a bike accident. And I was not wearing a helmet and I was unconscious for a day or two. And I woke up in the hospital and I was all like, double vision, concussion - a real mess. And I got out of the hospital and I was like in bed, you know, I couldn't work, I was out. And I was just really just discombobulated. And I had this major double vision, and I was so like, I couldn't even, you know, literally couldn't see straight. And my mom called me, you know, and she said, "I would like to offer you a rite of passage at my house." And I was like, I don't know what that is but it has to be better than this wherever I am right now, this sucks. And I'm in bed and I would love to... sure whatever that is, do it up! And so she said, "Okay, I want you to invite somewhere between 6 and 10 women that are older that you look up to and that your respect," and I was like okay. And so I know she knows some cool people and I know a few cool people and I put together this list and they all came to her house at the winter solstice. And one of her friends had made me a paper machine a mask to wear for the ceremony. And it was like this beautiful thing that had a butterfly at the mouth and like flower up at the head and like these beautiful beads... and it was really... it was like, okay, so I put that on, we came to her house and there was a fire in the fireplace and all these women were sitting in a circle and I wore the mask. And they proceeded to each tell me a story, or read a poem, or kind of reflect me, or reflect the world so that I could kind of titrate it and understand it, some things about the world things that were, you know, through poetry and beautiful writings and pieces of art. And I just sat there and just absorbed this giant mirror of all these older women that were so wise and so loving and so interested in helping me heal. And I could just feel that energy and I'm wearing this mask. And then at the end of it, I had to, I had to write, based on everything I had heard, I had to write a series of commitments to myself, and like things I wanted to keep, things I wanted to nurture, things I wanted to deepen and explore. And then I had to write a series of things that I was ready to release. And she had a fire in the fireplace and at the time, I took the things I wanted to release and I put them in the fire. And we said a prayer. And then it was over and it was probably about 20 minutes. It was a short thing, maybe more - I don't remember maybe it must have been more - but anyway, it was really powerful to me. It was a really, to have all these older women hold me in that way taught me the power... and to and to experience the intentionality of that moment, the gravitas, the beauty, you know, she... the home was beautiful, it smelled nice, it was people you know, it was just a sensory experience of being in this kind of like other world. And the kind of the grace that I felt afterwards was just like, wow, I knew this was powerful! And I was really interested in doing more of it. I was in my mid 20s. And I remember kind of putting it out there and sort of doing a little bit of research after it was over, like kind of getting out of my depression hole and going down to the bookstore and researching a little bit. And I got this clear picture that this is too woo woo for the world. I can't do this now. It's not ready. It's too weird. And so I took a hard turn and I went into writing about popular culture, and, you know, teaching myself technology and HTML and like, I kind of went there. But it always stuck with me, it was always part of my soul. You know, it was like I was awakened. Wow, that's a cool thing! You can do this stuff and it really helps your soul! It helps you get out of, you know, self pity and suicidal ideation and you know, kind of loneliness and all this crap that I... and my physical thing didn't change. I still have the crazy double vision. But I was just, it was something that changed in my being. So, you know, but over the years, I sort of dabbled in it, you know, I kind of come back to it and I found it on the dance floor. And I really found like, dancing really helped me with the soul work and, you know, I would take an astrology thing here and they're like, kind of like closet woo woo, you know. And then I found this program at, you know, at Columbia, right, like, fancy-pants ivy league school has this weird little thing called the Spirituality Mind Body Institute. And it's actually not woo woo. It's a bunch of researchers who have found evidence for the benefits of spiritual exploration and spiritual experience. And I was like, okay, it's coming out. Now it's time. You're going in! So I took that program, I quit my job and I am now working on the rites of passage stuff. Lisa Miller, the woman who founded the SMBI, the Spirituality Mind Body Institute, has done all kinds of really interesting research on the power of intergenerational spirituality. So she's she says that when a young person has a container, a community, you know, who are holding them in a place where they can explore "lowercase s" spiritual practices they're so much healthier, they have a much, much higher rate of... a much lower rate of depression, anxiety, self harm suicide, and it's like 60-ish percent; it's ridiculously powerful. Yeah, yeah, it's a big deal and it's sort of free. So it's kind of, you know, it's not like you have to like build a new school or have a mountain that you know... going off to the mountaintop or anything, you can just change your practices. So it's important for families and communities to know about that. One of my favorite things about ritual is that it can transcend space and time. What I mean by that is if there is something that happened in our past - maybe a hard time we went through all alone or a significant personal accomplishment that got overlooked by our friends and family - we can actually do ceremony for it now and bring some healing to both the past and present versions of ourselves. That may sound strange if you are new to the concept of ceremony. But if you do this work regularly, you know what I’m talking about. My first experience with this was when I read a book called “Red Flower: Rethinking Menstruation” by Dena Taylor. It inspired me to create the menarche ceremony that I never had. Because ritual transcends space and time, it didn’t matter that the ceremony took place 15 years after my first period. My inner 12-year-old was fully present and felt fully welcomed into womanhood that day. I asked Betty to reflect on her past and think of any transition she wished she had had a rite of passage for. In answering my question, she spoke about a very personal subject. She spoke about healing from an abortion. I’m pausing to give you a heads up now in case this subject is close to home for you or in case you are listening with children. Thomas: Are there any experiences in your past that you wish you could have had it rite of passage for? Ray: There are several. I had an abortion and that was the biggest source of shame ever. And I had no way of... I mean, I had… it was very difficult to like make peace with that or understand, you know... nobody talked about it. So, having some sort of a, you know, there's an Amanda Palmer song about an abortion… it’s a ceremony and it's beautiful and I sobbed the first time I heard it. I think having that would have been a good idea. It would have been a way to heal that in a way that was good for me. Although what I did do is I ended up moving out to California from Minnesota to honor that. It was like, I'm not ready to be a mom here. I'm gonna to go do whatever it takes for me to know that I can be a parent. And that means going out to California and sort of following an instinct that there's work out there for me that will not only be meaningful and enrich me but it will help others. Like I wanted to be able to have to have an authentic sense of myself in the world and I just had no way of doing that where I was. So coming out here was sort of that for me, but it wasn't the same and it was certainly not witnessed. No one knew about it. You know, that was my own sort of thing. Yeah. Thomas: Wow. Thank you for sharing that. I've heard that in the blood mysteries for women, that that's one of the blood mysteris, you know, that that's got that same depth as, or is considered in some circles by some healers to be, in the same depth of you know, menarche, menstruation, menopause, birth, and abortion, miscarriage even, you know, just that it's that it's that really deep, really, really deep place. Ray: It is. Thomas: Yeah. Ray: Well, yeah very confrontative because it forces you to look at your life in a way of like you're at this giant fork, right? And like, what are the resources over here? What is my capacity? What does that what does that life look like? And what is the life look like on the other direction? And they’re… you can't go through it unchanged because it causes such reflection and it causes such anguish and it's so... it's very complicated. So it definitely, you know, I think it just transforms you and so for me moving out here was like, “Thank you, Little Spirit.” You know, it was all in the attempt to, well, to be able to welcome that little spirit back someday. And I don't know that I did. I don't know if my daughter is the same little spirit, but certainly there is a little spirit now too. Thomas: Wow, thank you. I’m so very grateful to Betty for giving us the low down on the anatomy of a rite of passage and for sharing with us so vulnerably. I encourage you to think back and notice if there’s anything in your past it might have been helpful to have a rite of passage for. It’s not too late! Together with a close group of friends and family, people who can take your healing seriously and honor your story, you can go back and have the transition witnessed. Betty Ray is a speaker, author, and consultant who uses design thinking to co-create meaningful rites of passage to help her clients navigate transitions. Learn more about her work at bettyray.net. If you’re a parent or work with youth, be sure to catch her talk “We Must Initiate the Young People” on YouTube. Check our show notes for links to that plus more information about Arnold Van Gennep and also Lisa Miller of the Spirituality Mind Body Institute. Our music is by Terry Hughes. If you like the show, please take a minute to review it on Apple Podcasts. Learn more at shamepinata.com. I’m Colleen Thomas. Thanks for listening.

After an epic, heart-rending, wildfire ravaged past 10 days in Southern Oregon (and on the entire west coast of the U.S. and in the world). I decided to pull out my interview with Francis Weller from 2 years ago for the documentary RE:MEMBER, as it is more relevant and important than ever and the interview in its entirety has not been publicly shared! Francis Weller is a psychotherapist, writer and soul activist. He is a master of synthesizing diverse streams of thought from psychology, anthropology, mythology, alchemy, indigenous cultures and poetic traditions. Author of The Wild Edge of Sorrow: Rituals of Renewal and the Sacred Work of Grief. He founded and directs WisdomBridge, an organization that offers educational programs that seek to integrate the wisdom from indigenous cultures with the insights and knowledge gathered from western poetic, psychological and spiritual traditions.  In this episode we talk about: – Welcoming grief and apprenticing to grief – Obsession with happiness in our culture – How grief keeps us current – Ritual and going deep into the well of grief – Containment and release and the need for community – Soulful repetition vs. superficial repetition – Correlation between the currency of sorrow and currency of joy – Building communal strength – Practices that help provide ballast – Coping doesn’t get us there where soul wants to take us – The ecology of the sacred — the sanity of knowing trouble will come and the only way through is together – The San Bushmen – When one of us is ill, we’re all ill – A living culture is one that knows what the people require in order for the soul to survive – Community first vs. me first – We are devouring our world because of a profound emptiness and at the heart of that is the grief of the loss of living culture – The broken heart that allows us to feel again – Ancient memory that remembers how we wept together – We cannot do this grief work alone – Right now we are desperate, we can’t pretend it’s not happening – Amnesia around grief work – Ancient Scandinavian village practice with people in grief — sleeping in the cinders — living in the ashes – Grief is holy work — Rilke – Divine quality to the descent, god of the depths – Those who stay faithful to the journey of grief, will be our elders – Blake — emotions as divine influxes – What does it want from me? How do I serve this? – Alchemy — make the black blacker than black, move towards the darkness with fidelity – Suffering will come to you, it’s part of being in the body – Rough initiation — severing; can’t go back; ending of something; to step into a larger identity – Everything you love you will lose; to be faithful to that love, you must be faithful to this grief – Every living culture had ritual at its center to maintain itself – We moved away from it to intellectualism – Ritual has the capacity to derange us — part of psyche that speaks in art, beauty, song – Healing must address the psychological, the sociological, and the cosmological – Healing repairs what is torn and prepares for what is to come – Soul activism – To be re-dreamt – Ritual comes out of the land – Victor Turner — “communitas" Support the podcast here: https://www.patreon.com/astemperaturesrise More about Francis Weller: www.francisweller.net/ RE:MEMBER where grief and beauty co-exist: www.rememberdoc.com/ As Temperatures Rise website: www.astemperaturesrise.com/ Music is "Time of Sorrow" by Martin Carlberg

Paul Holdengräber and Sherry Turkle discuss the difference between loneliness and solitude, the link between democracy, privacy, and intimacy, and the illusion of friction-free human relationships.  Professor Turkle of MIT is a New York Times bestselling author whose work focuses on evolving relationships in digital culture. Her most recent books are Reclaiming Conversation (2015) and Alone Together (2011). Both investigate how we are tempted to hide behind our screens to feel less vulnerable. Now, during the experience of COVID-19, we find ourselves at a point of inflection, confronted with how much we lose when we give up the full embrace of the human. She is just completing a new book, The Empathy Diaries: A Memoir, to be published Spring 2021.

Liminal olmayı "eşikte olma" olarak ifade edebiliriz. Latince olan bu kavram ilk olarak antropoloji disiplininde kullanılmıştır. Ritüellerin ve sosyal kuralların arada kalma/olma (İng: "in betweenness") durumunu yansıtır. Bu kavramın geliştiricileri Arnold van Gennep ve Victor Turner’dir. Antropoloji'de… Seslendiren: Mahmut Serdar Keskin

Sean Steele is a PhD Candidate in the Humanities at York University (Toronto). He holds a diploma in music from Vancouver Island University, a BA in Philosophy and History from Concordia University, and an MA in the Humanities from York. Sean explores intersections between music, religion and popular culture, with a focus on popular music subcultures as alternative spiritual communities.Through interview material and personal reflection, Sean investigates the extent to which Come Together can be viewed as a site of sacred-secular sonic space. Drawing on Victor Turner's concepts of liminality and communitas, Mikhail Bahktin on festivals, and Hakim Bey's Temporary Autonomous Zones, Sean explores the ways in which Come Together provides re-enchanted space for participants to experiment with non-ordinary patterns of behaviour and experiences that some describe as spiritual and/or sacred. Come Together forms a central node of a vibrant Canadian music scene, and as Sean discovers, the festival is fundamental to forms of personal and collective identity for many who gather twice a year to sing, dance and celebrate.Support the show (https://www.patreon.com/user?u=21685169)

In this episode, I talk with Mary Lane Potter. Mary is a novelist, writer, and teacher. She’s published numerous works including novels, short stories, and creative nonfiction essays. Her first novel, A Woman of Salt, was selected as a Barnes & Noble Discover Great New Writers selection in 2001. Before writing fiction, Mary received a Ph.D. in Christian theology from the University of Chicago Divinity School. When she converted to Judaism in 1991, she left her tenured position, earned an M.F.A. in creative writing, and began publishing fiction. Mary recently completed a book-length spiritual autobiography entitled Seeking God and Losing the Way: A Story of Love and Conversions. Together we explore the liminality of writing, the joy of discovery, and Mary’s journey from academic theology to writing fiction. Mary describes meeting anthropologist Victor Turner, individual and cultural transitions, and her writing process. Learn more: http://www.marylanepotter.com

Estas últimas semanas Sudamerica se vio conmovida por los estallidos sociales, primero en Ecuador y luego en Chile. Por eso mismo en esta edición especial vamos a proponer una manera diferente de pensar la revuelta social y popular desde la mirada de la antropología procesual de Victor Turner. ¿Cómo atraviesan las sociedades sus ciclos de estructura y anti-estructura? ¿La vida social es un sistema o es un proceso? ¿Qué es un drama social? ¿Qué es un momento liminal? Para ejemplificar atravesaremos la experiencia de estallido y revuelta social del 19 y 20 de diciembre de 2001 en Argentina. Un viaje antropológico y emotivo por las calles de Buenos Aires pero veinte años atras. También, hablaremos de los artistas liminales que narran el quiebre social: Bob Dylan, Alex Anwandter y Anita Tixoux, entre otros. --- Send in a voice message: https://anchor.fm/antropologiapop/message

This is Episode 74 of the State of the Theory Podcast. Politics. Power. Popular Culture. And other stuff, probably. In this series, we’re like super nerdy philosophical DJs: mashing up Serious Academic Questions with the most topical news and trends in pop culture. Each week, we’ll tackle a new topic and collide it with ‘critical theory’ (we’re pretty loose with our definitions, though, so expect the unexpected). Our aim is to destroy the stuff we know, explore the stuff we don’t and unsettle everything we think we know about the world. We take the obvious, the commonsensical, the certain, and then we rip it all to shreds. We are your theory doctors and we are always on call. In the middle of the possible impeachment of Donald Trump, Penguin Random House has released the nine-page letter from the anonymous CIA whistleblower as an audio book, which you can listen to hear (https://soundcloud.com/penguin-audio/the-whistle-blower-complaint-released-by-the-house-intelligence-committee-9262019) This got us thinking about the importance of ritualised performance in our democracy. We talk about the performance of the Chilcot Report in Edinburgh in August 2016 (https://www.theguardian.com/stage/2016/aug/09/comedians-begin-edinburgh-recital-of-chilcot-report-iraq-out-and-loud) and the dramatization of the Muller report (https://www.newyorker.com/magazine/2019/07/08/its-the-end-of-my-presidency-movie-stars-channel-mueller) We use J.L. Austin, Mikhail Bakhtin and Victor Turner to think about the importance of performance, and its connection to our body politic. Our theme music is "The Face of God" by The Agrarians (http://freemusicarchive.org/music/The_Agrarians/The_Jovial_Shepherd/The_Face_of_God) State of the Theory is brought to you by Hannah Fitzpatrick (@drhfitz) and Anindya Raychaudhuri (@DrAnindyaR) Find us on Facebook (www.facebook.com/stateofthetheorypodcast) or Tweet us @TheoryDoctors

Sapete chi è Victor Turner? È un antropologo scozzese che ha introdotto il concetto di liminalità. Turner ci spiega come un individuo “straniero” che deve assimilare la cultura di un paese diverso dal suo, non sappia spesso più rispondere alla domanda "Chi sono io?”.

Two secret informants and I continue our conversation stemming from Game of Thrones, wherein we consider the relationship of monarchy and magic to the malaise of modern life. Why did British rulers claim the power to heal the sick by the touch of a hand, and why did a group of Scottish students in the 1950s break into Westminster Abbey to steal a 300-pound slab of sandstone called the “Stone of Destiny”? More broadly, why are modern people still obsessed with stories of kings and queens, and why do we tune in by the millions to see a royal wedding? The furor over Game of Thrones is just the latest demonstration that monarchy serves as a symbolic anchor in a chaotic world, and the desire for such an anchor is just as strong today as it was in the depth of the Dark Age. Please support this podcast! -- www.patreon.com/user?u=5530632 Suggested further reading: Paul Monod, "Jacobitism and the English People"; Marc Bloch, "The Royal Touch"; Ernst Kantorowicz, "The King's Two Bodies"; Victor Turner, "The Ritual Process"; Hobsbawm and Ranger, "The Invention of Tradition" Coverimage: royal banner hanging in St. Giles' Cathedral, Edinburgh, Scotland.

In this panel, we welcome Shamim to the Familiar Strange podcast. This month Ian (1:15) starts us off by asking how we maintain relationships with people that we met in the field. Whether it's a family that we stay with, or a key informant who shared their lives with us, or anyone who helped us out while conducting research, often we want to show our appreciation. Ian tells us that he wanted to send a package to the family that he stayed with while he conducted his fieldwork, but found it difficult to do so in a way that wouldn't cause jealousy in the rural community since so many people had helped him out. While he found a solution, he asks: what things do you consider when trying to maintain these relationships? Next Simon (5:54) (who is in the process of finishing his PhD, go Simon!) changes our focus to a different aspect of fieldwork which can cause some researchers to feel anxious about: collecting proof. Sometimes when you're writing your thesis, it can seem like you are inferring a lot of information from small amounts of evidence.  So Simon asks us how much data do we need to collect before we can say what we're saying is reliable? Do we take what one person says as being 'true' for the whole community? How do readers know what an anthropologist has written is 'true'? Shamim (11:24) then draws our attention to something he's been seeing in the New Zealand news a lot recently: an Air New Zealand safety video. This particular video has been criticised for transforming what should be on an aeroplane Safety Card into rap music based on the 1980's song 'It's Tricky' by Run-DMC. Although the video is very fun to watch from a computer screen at home, Shamim assures us that is was very cringe-worthy to watch whilst on a plane flight: “I was sitting on the flight and the whole flight was just dead silent. People were sitting still in their seats, air staff were just standing there still like statues, while this really bizarre, other-worldly rap safety video was playing, and it just was the most uncomfortable thing I've experienced.” We dive into a conversation about why people cringe and Ian asks whether it's appropriate to use a song that was contextually embedded in the social politics of the 1980s. Finally, Jodie (17:22) ends our panel with liminality: the in-between stages of our lives, such as when you are a teenager you are between being a child and an adult. She refers to Victor Turner, who explored this concept of liminality and whether this same concept can be applied to PhD students and academia as a whole – always moving towards new goals and deadlines for papers but never settling. She asks us if this could be seen as an addiction. Shamim offers that this is perhaps more to do with the way humans think and perceive our lives; we are always in these in-between states, but more importantly that we should all come to terms with living in a liminal state. Simon questions the theory of liminality itself. LINKS & CITATIONS Geertz C. (1988) 'Works and Lives: The Anthropologist as Author', Stanford: Stanford University Press. You can find the Air New Zealand safety ad here: https://www.youtube.com/watch?v=dYu8kkD0Gy4 For a short explanation on what ‘liminality' is, try giving this a read: https://www.huffingtonpost.com/laurie-burrows-grad/liminality-the-threshold-_b_13845666.html Victor Turner (1967) ‘The Forest of Symbols: Aspects of Ndembu Ritual', London: Cornell University Press. This anthropology podcast is supported by the Australian Anthropological Society, the ANU's College of Asia and the Pacific and College of Arts and Social Sciences, and theAustralian Centre for the Public Awareness of Science, and is produced in collaboration with the American Anthropological Association. Music by Pete Dabro: dabro1.bandcamp.com Shownotes by Deanna Catto

Episode 4 of a podcast documenting a PhD journey, this time reflecting on a weekend spent writing songs with a group of young women from all over the world, and sharing demos of a couple of those songs. This episode also draws on the work of anthropologist Victor Turner, cellist Yo Yo Ma, and radical feminist theorist bell hooks.

Author, occult expert, psychic vampire, and television personality Michelle Belanger joins us to talk about subtle activism, the rabbit hole of gender issues, and her newest book “Conspiracy of Angels.” From sexism in publishing to energetic connections in personal relationships, she shares her approaches to communicating in the cultural “mother tongue” of the person she is communicating with. With her fiction work depicting action without obligatory romance based on her perceived gender, she also addresses the issue of romance that is more teeth and claw rather than bouquets of roses. Walking between the worlds of kinky player and television psychic, intersex awareness and spiritual populations, vampirism and publishing, Michelle helps us all look at how we can each walk between worlds with grace and strength alike.     *** Passion And Soul Podcast: iTunes Subscription: https://itunes.apple.com/us/podcast/passion-soul-podcast-by-lee/id840372122 RSS Feed: http://passionandsoul.libsyn.com/rss Past MP3 files: http://passionandsoul.libsyn.com PassionAndSoul Audio Page: http://passionandsoul.com/audio Stitcher: http://www.stitcher.com/podcast/erotic-awakening-podcast/passion-and-soul Erotic Awakening Network: http://www.eroticawakening.com/podcast Michelle Belanger Contact Information: Website: www.michellebelanger.com Facebook: https://www.facebook.com/pages/Michelle-Belanger/72962712212 Blog: https://talespeaker.wordpress.com/ Twitter: https://twitter.com/sethanikeem Links, Events, People and Books Mentioned: Conspiracy of Angels by Michelle Belanger (Pre-order): http://www.amazon.com/Conspiracy-Angels-Novels-Shadowside-1/dp/1783297336/ref=as_li_ss_tl?ie=UTF8&tag=pass-20   Wicked Kisses (my collection of erotic short fiction): www.amazon.com/dp/1453725369/ref=as_li_ss_tl?ie=UTF8&tag=pass-20    Gathering 2015: http://kheperu.org/gatherings/gather-2015/ Shibaricon (use the code MORESHIBARI for a discount): http://shibaricon.com/ International Mr. Leather (IML): http://imrl.com/ Arizona Power Exchange (APEX): http://www.arizonapowerexchange.org/ Spirit of Desire: Personal Journeys in Sacred Kink: http://www.amazon.com/Spirit-Desire-Personal-Explorations-Sacred/dp/0557992419/ref=as_li_ss_tl?ie=UTF8&tag=pass-20 Titan Publishing: http://titanbooks.com/ Intersex: http://www.isna.org/faq/what_is_intersex Watcher Angel Tarot: http://www.aeclectic.net/tarot/cards/watcher-angel/ Bruce Jenner Trans Interview: http://abcnews.go.com/2020/fullpage/bruce-jenner-the-interview-30471558 The Girl Who Circumnavigated Fairyland by Catherynne Valente: www.amazon.com/Girl-Circumnavigated-Fairyland-Ship-Making/dp/1250010195/ref=as_li_ss_tl?ie=UTF8&tag=pass-20 Daddy by Madison Young: www.amazon.com/Daddy-A-Memoir-Madison-Young/dp/0985490284/ref=as_li_ss_tl?ie=UTF8&tag=pass-20 Michelle as Psychic on Paranormal State: http://mrss.aetv.com/paranormal-state/meet-investigators/michelle.jsp David Wraith on the Passion And Soul Podcast: http://passionandsoul.com/audio/wraith-podcast SMART Energy group: https://fetlife.com/groups/37598 House Kheperu: http://www.Kheperu.org Victor Turner and Communitas: http://en.wikipedia.org/wiki/Communitas Lee's Upcoming Events/Appearances: http://passionandsoul.com/appearances/ Lee Harrington Contact Information: http://www.PassionAndSoul.com http://www.FetLife.com/passionandsoul http://twitter.com/#!/PassionAndSoul   https://www.facebook.com/lee.harringon https://www.facebook.com/passionandsoul

Timothy Larsen (Wheaton College, Illinois) discusses the impact of Christianity on the research and careers of Victor and Edith Turner, looking in particular at their work in Rhodesia. An anthropology departmental seminar.

Edith Turner is an anthropologist engaged in the study of ritual, religion and consciousness. She has been researching the field of symbol and ritual for 58 years, formerly in collaboration with Victor Turner. Edith Turner has researched traditional healing and its ritual implications, initiations in Africa, celebrations and festivals in the Americas, Europe, and the […] The post The Heart of Lightness appeared first on Future Primitive Podcasts.

Poem "Der Vampir" (The Vampire) by Heinrich August Ossenfelder, 1748. (Google "der vampir" ossenfelder) Harlequin novels are romances aimed at women. The movie, Twilight, is based on the Twilight book series by Stephenie Meyer. Creepy Cute Crochet is by Christen Haden, from Quirk Books in Philadelphia. My first set of interchangeable circular needles were Denise Interchangeables. They lasted more than twenty years. I got my metal-tip set of interchangeable circular needles from KnitPicks. My husband bought me my whale balance toy for Christmas. It is made by Authentic Models. Jo Sharp designed the Silkroad Cardigan. It was first published in the Fall 2004 issue of Interweave Knits. There are errata for this pattern. The cable pattern I'm using is on the bottom center of the cover of Beautiful Knitting Patterns, by Gisela Klopper. It's also on page 49. I was probably too hard on Red Heart yarn. They have a lot of different yarns, and not all of them stand up by themselves. I Love This Yarn acrylic worsted weight yarn (search for it on Ravelry to get the specs) is sold by Hobby Lobby. Look up "liminal space" in From Ritual to Theatre: The Human Seriousness of Play, by Victor Turner. No rats were harmed in the recording of this podcast. They screech more when they are fighting amongst themselves than they did in the bathtub. And yes, the little squeaks you heard in the background of this episode were the rats, fighting. Music used in this podcast was licensed according to a Creative Commons license that indicates that the performers really, really want you to download and share their music. Check them out! "Vampire Theme," by icephixia. "Oh, You Make Me Cry" from the album, La vita è sofferenza (La morte è l'unica certezza), by Stephen Cartier. "Shapeshifter," from the album, Shapeshifter, by The Ease Down.