Charet’s encyclopedia entry serves as an entry point, a definition, of consciousness. As such, it is aa general introduction, but given the work done by others in this area, including the Buddhists, Jung, and others, this definition barely cover the territory. I concentrated the majority of my analysis on the other two articles.
While Early’s The social evolution of consciousness (2002) makes many valid points, he misses others. His emphasis on reflexive consciousness is key, his emphasis on the suppression of participatory consciousness (community and communal – usually matriarchal – is ignored) is particularly one-sided and biased from a Western viewpoint (i.e. not Asia, part East of Africa and Africa which he rarely takes into account contemporarily or historically) with its emphasis upon the mindset of a white Western Patriarchy, though he does not make a note of that. Especially when he states, “Participatory consciousness (emphasis author’s) is characterized by a sense of aliveness and belonging to the world. In this mode, people relate to the world primarily through intuition, emotion, the body, and the immediate present.” These are particularly if stereotypically maternal characteristics that are typical of matriarchal and communal societies in Africa and Asia).
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Tags: advertising propaganda, feminism, intersectional feminism, language and gender, language as propaganda, language as sexism, media gender propaganda, media propaganda, music propaganda, propaganda, teen media propaganda
Opening up Pilisuk and Parks (1986), the first thought that came to mind is that laughter is the best medicine. Given that healthy and supportive community is necessary for our physical and emotional health and well-being, this should be obvious to most.
Even though Pilisuk and Parks temper their remarks, cautioning us “not to generalize too much …, especially since they all deal with psychological consequences of insufficient support,” and stressors differ from person to person and from community to community they bring up some interesting ideas that support some of my personal observations. While the Western medical professional has evolved since the days of suppressing folk and community medicine and are beginning to acknowledge these adjuncts, there is still much work to be done, as I see it, if all the sciences, clinical, medical (especially in the area of medical specialization that does not treat the whole patient as a person, rather than as an object to experiment on), folk, et al, are to work together to improve communities by considering the person as a whole as well as their personal support system, their place in the community as well as the social, emotional, and spiritual support system that the community provides to the individual. What is particularly unfortunate but not surprising to me is the minimal support system and social networks of individuals suffering with major and not so major psychiatric illness as there are in my family, especially since Pilisuk and Parks indicate its normality for this population. What is particularly intriguing is the size of one’s social network of friends and contacts in relation to mental health, but given the fractured state of societies and individuals; I don’t wonder that I want to start an intentional community with like-minded individuals to help and support each other in addition to growing our own food. Honestly, I see a very vital, powerful, and evolutionary support system here at Saybrook that I have never seen in any other educational environment.
(Below are three responses to my previous essay. My responses are in italics.)
I just read your paper with great interest. You make a number of important points. However, you say repeatedly that not every group needs to follow all of the 10 steps [required according to IndividualEvolution.org] to be successful. However, you never give any support for that opinion. You may be right about that, but I wish that you would give specific details showing which steps can be omitted and why? You indicate that various movements have been successful in the past without using all these principles. But I believe those so-called successes have only been partially successful. The reason for that may be that they have not followed all of the points B. has used.
“Nobody in the world, nobody in history, has ever gotten their freedom by appealing to the moral sense of the people who were oppressing them.” -Assata Shakur.
While I am certainly not qualified to compose a proper tribute to Sandra Bland, I am qualified as a social psychologist to analyze some elements of #BlackLivesMatter in relation to Individual Evolution1. In order for either to impact societal change, it will be necessary for both to be revolutionary. In this case, revolution implies change. Whether it is gradual or immediate depends upon the need and the circumstances. Political minorities have been programmed into subservience for centuries via a political majority fueled by institutionalized racism utilizing propaganda promoting the idea that if they do what they are taught, what they are told, and what is demanded of them, they will receive fair treatment, equality, and integration with that political majority. In other words, if they play nice, institutionalized racism will eventually disappear. That has not happened, and it will never happen unless it is demanded as forcefully as possible and racism is deinstitutionalized. For most people, recent events contradict the myth of a peaceful transition. For some, Individual Evolution does not need to proceed according to a formula that progresses from a bureaucratic vision to an evolutionary power (the Head of logical thought through the Heart of desire to the Hand of action). And while individual evolution continues to evolve through a series of conference call classes anyone interested is welcome to attend, I will argue that it doesn’t necessarily need to follow this method to be successful.
A friend asked me to write this, even after I explained that I am not worthy to write a tribute to Sandra Bland, the woman who was recently murdered by a Texas police officer and made to appear as though she hanged herself in her jail cell. I know I am not worthy because Sandra Bland should not have been murdered. I know I am not worthy because the families of every person of colour, men and women that have left us too, too soon, before and after Michael Brown in recent months and, frankly, in the last few hundred years of murder in the employ of institutionalized slavery and racism, understand what is at stake better than I do. People of colour have died and continue to die needlessly, sacrificed to the bloodlust of a white patriarchy that doesn’t care, a white patriarchy that lashes out in fear and hatred with the knowledge that their control, their enslavement of everyone not like them, their reign, will end soon. Those that have been awake for centuries are still awake, and they have awakened the rest of us, though frankly we all should have been wide awake and alert for decades if not centuries, leaving institutionalized slavery, with all its permutations, in a weakened blob at the bottom of the dustbin of history.
For your listening pleasure, here is my radio interview from last night. This is something I had not thought about doing until the opportunity was presented to me by the producers of Radio Islam who found my content here. For those of you who are curious, I am open to other opportunities to discuss cultural conditioning/propaganda, sexism, racism and everything that the intersection of all of those subjects entail and more. I am about halfway into the show. If you have time to listen, I would love to know what you think.
(Or as I would like to call it, The Intersection of Common Knowledge with Sexism and Racism, but that will have to wait for my own research study.)
This was written in response to a request from the VU University Amsterdam admissions department as part of the Social Psychology master’s degree application. I need to write more often because I certainly enjoyed this, however short it is.
Within social psychology, cooperation research is normally devoted to altruistic cooperation, where one individual appears to assist a different individual without any incentive or reward, but there is little research literature devoted to mutual coordination or what the authors of the Psychology of Coordination and Common Knowledge (Pinker et al.) term, common knowledge, “any string of embedded levels of knowledge that falls short of infinity.” The authors decided to address the epistemological challenges and explore the problems associated with cognition and motivation of mutual cooperation between two or more individuals. They wanted to test their hypothesis, whether people react positively to common knowledge when confronted with an activity that requires cooperation with one or more other individuals. Based on previous research, the authors expected to find more cooperation through common knowledge and mutual benefit that with secondary shared knowledge.
This may be my final retrospective of Full Life Farm for 2014, but life and adventures, the academic and homesteading ones, will continue as I work towards an MSc in social psychology, a PhD in community psychology, and the co-creation of an intentional community eco-village while I also learn of life and the uses of herbal medicine. Hopefully, you have read my other experiences in previous entries so this won’t be a difficult to follow. Rather, this will be a reflection of what I have experienced and learned from the end of April to the end of September.
I explored the possibility of an internship over nine months ago when I when I began research and visited Paul, Terra, and Zinnia at the farm in December. The day we met to interview each other, Zinnia was barely four months old, tiny, and bundled up warmly from the cold. It’s now over a month after her first birthday, and she’s walking, laughing, talking, and energizing everyone she encounters. I am eager to visit all of them soon to update them on my adventures and hear them tell their tales.
After nine months of living less than a mile from Full Life and assisting where I was needed, everything became a routine of one sort or another. Paul always generously asked me where I would like to work and assist to occasionally break that routine, but the routines became such a joyous routines in the end. Yes, I am romanticizing but not by much. My destiny is my own collective farming spacer with others. Ultimately, there is much on a farm that generally remains the same, as you read in previous entries, but there was always something to learn, even if it was a tiny but important detail. Full Life was, and is, a wonderful place to learn while communing with nature and warm, intelligent human beings that care about the future of sustainability. I do miss the farm.
(A first attempt at technical writing. It’s not perfect but it’s not terrible either. With more practice, this will improve as well.)
As a metaphor, social psychology is much like the epic novel of a country’s history laid bare from all perspectives including political majority and minorities viewed through the inner workings of their movements explained and interpreted through words, ideas, and points of view, which are generally limited. Statistical research, on the other hand, if it is conducted and interpreted properly, reveals numerical probabilities that cannot be ignored and are similar to the infinity of a profound piece of art, like Pierre-Auguste Renoir’s “In The Meadow,” that pulls you further and deeper in each time you look to see newer details of raw art or numbers in front of you. In the case of the statistics, the numbers are interpreted through a filter, usually, software, that allows us to see details that the naked eye cannot.
The study of statistics has helped me understand concepts related to raw numbers, and statistics will continue to teach me as I learn further to understand and analyze study results and their interpretations in news articles and academic literature, such as the one I am concerned with here, “The Gendering of Language: A Comparison of Gender Equality in Countries with Gendered, Natural Gender, and Genderless Languages.” While there is more than enough detail in this article to encourage further study, I would like to understand the implications of this study, before moving on to read further academic articles and perform my own research.
It is challenging to summarize the end of the beginning of what has become a lifetime of learning food sustainability. For me, it did not begin in Carrollton, GA at Full Life Farm (http://www.full-life-farm.com); it began in the backyard of my father’s house in the California suburbs where I reluctantly mowed lawns and performed other chores that children never appreciate in the moment. However, I always noticed the very obvious care my Italian farm-raised father put into apricots, plums, peaches, oranges, avocados and a variety of other plants that never seemed to grow in abundance. His small scale grafting sparked what has become my lifelong interest. Full Life Farm allowed me to immerse myself in and reignite this lifelong interest. While it is difficult to summarize months of food sustainability experience into a short essay or even a longer one, there are a few ideas that are important here. Learning has always been important to my growth and I will never really stop. Prior knowledge is valuable and should never be discounted, even in unfamiliar situations. I will always ask questions, even if since childhood that has placed me in a variety of trouble but not with the wise that always encouraged it. I will return to these points as needed throughout the following essay.
Full Life Farm is a sustainable farm. Sustainable signifies that the farm lives and thrives upon what it grows. Anything extra goes for sale to local restaurants and the local farmers’ market. It isn’t a factory farm that uses machinery to plow the land, plant seed, weed, or harvest the food crops. It is a small sustainable farm that relies upon its residents, volunteers, and occasional interns to do all of these things. Frequently sustainable farms are also called intentional communities. From research and what I have learned over the last several months, an intentional community, whether a house with a large garden inside the city limits or outside of the city limits on a small farm, is an enclosed community shared between several individuals (and possibly families). If anyone is interested in a more in-depth explanation of intentional communities (ICs), please consult http://www.ic.org. I began my quest for an IC months before this internship began, and my education will continue long after the formal education of this internship ends when I leave the farm and I leave the country. It began as and always was more than just an internship.
While the semester and my official learning experience through a farming internship are almost technically over, I am far from finished, and I don’t plan to stop learning for quite some time. That’s counterproductive to my nature. As life breathes through my veins, learning will continue wherever I am in the world, whether at another university, another country, or another farm and intentional community. All of the above is about to happen. As I have grown and learned from everything and everyone, this is my destiny.
For the first time in a while, Monday was too wet to work on the farm. It rained most of the night and the previous weekend so the solution in times like this is to take my previous skills that relate to farming and food sustainability and use them to benefit the farm. Back when I began interning at Full Life Farm, I mentioned my love of fermentation and home made bread using sourdough starter, and Paul mentioned the excess wheat berries that he has. So I took those skills and the experience from the previous bread I made a few weeks ago and improved on the recipe and the baking. It came out beautifully and Paul loved it. He also received another big bag of wheat berries so there will be more bread to make soon and there may even be a regular supply of wheat berries for the farmers’ market.
While propaganda in the form of unintentional influence and the language of sexism has been independently researched, a review of literature reveals no such studies that link these two topics. In this paper, I link these two subjects to study the hypothesis that the language of sexism, embedded within media, unintentionally influences individuals and small groups. Through participatory action research methodology, participants will take part in a series of focus groups analyzing sexist language within media contexts. Findings will indicate how media sexism influences individuals and small groups, what that influence means to the health of their local community, and what action should be taken to alleviate negative consequences.