FREE ELECTRONIC LIBRARY - Abstract, dissertation, book

Pages:   || 2 | 3 | 4 | 5 |   ...   | 7 |

«NOMBRE DEL BECARIO San Andrés Herrera, Estefany Carolina UNIVERSIDAD Universidad de Essex Máster en Psicología Junguiana TITULO OBTENIDO La ...»

-- [ Page 1 ] --


NOMBRE DEL BECARIO San Andrés Herrera, Estefany Carolina

UNIVERSIDAD Universidad de Essex

Máster en Psicología Junguiana


La Serpiente Arcoíris:

TEMA DE TESIS Un Llamado del Inconsciente

Registration Number: 1305165

Module Number: PA981-7-FY:

Word length: 13196

The rainbow serpent: an unconscious’ call A dissertation submitted for the degree of ‗Master in Jungian and Post Jungian Studies‘ Centre for Psychoanalytic Studies University of Essex September 2014


PAGE Acknowledgements 3 Dedication 4


5 Introduction 6 PART I

- Social dimension of Jungian Studies 8

- Interdisciplinary applications and methodology 15

- Jung and Anthropology (the theory) 19


- Description of the ritual 27

- Anthropological analysis 31

- Jung and Anthropology (the practice) 39 Learnings 49 Bibliography 53


To my family, for believing in me;

to my tutor and Aveiga del Pino, for their support;

to England, for the cold, the trees and the wind;

to the ‘Pharaoh’, for the conflict and the love;

and to the serpent… To the petit Florence Abstract This interdisciplinary work—based on both: theoretical Jungian approach and anthropological material— shows the significance of the social dimension and, specially, of anthropology for Jung. Moreover, it proves the possibility of applying analytical psychology to social phenomena by developing a Jungian interpretation of the Ecuadorian contemporary ritual ‘The Devils in the Holy Week‘. For this, not only correlations between archetypal images and symbolic elements in the ritual are established, but political and ethnic conflicts of the ritual practitioners are accounted.

Politics, religion and Jungian psychology come together.


Analytical Psychology holds an explicit and implicit social/collective dimension.

In particular, I argue that Jung‘s theoretical development was shaped by his engagement with anthropology and fieldwork studies. Both the implicit concern for the collective in Jung‘s psychology, and the implications of his cross-cultural theories, legitimate the possibility to apply Jungian ideas to understand cultural manifestations worldwide.

From that point of view, this work aims to i) show the significance of the social factor and, specially, of anthropology for Jung; and ii) prove the possibility of applying analytical psychology to social phenomena, by developing a Jungian Interpretation of the Ecuadorian contemporary ritual ‘The Devils in the Holy Week‘. Thus, going beyond any conceptual discussion, this essay seeks to contribute for the understanding of society and culture in a Latin American context and to expand the scope of Jungian psychology—in terms of subject-matter, place and methodology— to social applications further Europe and the clinical/individual consulting room. This remains as an unexplored area, which needs an interdisciplinary approach to be developed. Hence the relevance that this study takes, since it combines anthropology and Jungian studies for building an intercultural language within Analytical Psychology.

Specifically, this research is focused on the different functions that the ritual ‘The Devils in the Holy Week‘ serves: spiritual/archetypal, political/social and personal.

Within this framework, traditional and new means of understanding the concepts of ‗individuation‘, ‗projection‘ and ‗shadow‘ are taken into account. For this, I establish correlations between archetypal images and symbolic elements in the ritual but particularly accounting the political and ethnic conflicts of the ritual practitioners. This means, I look for a connection between such cultural expressions and personalcollective development processes, considering, thus, not just myth but ritual as a way of amplification of the collective unconscious.

For achieving the objectives, this analysis is divided into two main parts: i) the literature review; and ii) the case study. The first part outlines an academic justification of Jung‘s ideas for venturing in the social fields. The second part—where the Jungian application is done— gives the evidence that a practical interrelation between Analytical Psychology and Anthropology is possible. The former includes three different chapters regarding the social dimensions of Jungian psychology; applications and methodology; and the academic relationship between Jung and Anthropology1. The second part of this investigation—the case study— contains a brief description of the ritual, and of the social and historic aspects of the dwellers of Alangasí-Ecuador. Then, I develop a concise anthropological analysis, which serves as a foreground for the Jungian interpretation of the ritual. Finally, in the conclusions, I present the main learnings achieved from the analysis and open the discussion for potential interdisciplinary meetings.

It is important to mention that because of the extension of this essay only a general view of the relation between Jung and Anthropology will be presented. It is not the scope of this work to develop a critical discussion of Jung`s use and understanding of anthropological concepts. On the other hand, this analysis is not focused on religious debates and includes merely a basic anthropological analysis of the ritual.

–  –  –

Modern science tends to build up nearly immovable boundaries, not only between the social sciences and natural sciences, but even within the social sciences‘ realm. While it is crucial to clearly define what it means to ‗do‘ science, in particular the discipline‘s methodological boundaries, it is important also to transcend some artificial and spurious borders that have prevented greater insight into the nature of the sciences.

In particular, I am interested in the social sciences, where the ‗individual‘ automatically corresponds to psychology and ‗collective‘ is naturally linked with sociological or anthropological studies.

This division was almost invisible in the last quarter of the nineteenth-century and the beginning of the twentieth-century, when the human sciences were born. The disciplines arising at the time include anthropology, sociology and social psychology.

The scientific borders were unclear and the limited individual approach of psychology could be resolved with these new social perspectives. This fact was of utmost importance for Jung‘s theoretical development, which was shaped by his engagement with anthropology and fieldwork studies (Shamdasani, 2003).

Although Kevin Lu highlights the complexity of moving from the individual to the social dimension, especially within analytical psychology, he recognizes the intrinsic existence of a collective factor within Jungian psychology as well: ―Though Jung favours the inner life and speaks disparagingly of group psychology […], one could argue that implicit in his psychology is both a concern for collectivity and the tools necessary to carry out analyses of group life. This may not amount to an unproblematic justification for using analytical psychology to analyse culture and the body social, but it is nonetheless a justification‖ (Lu, 2013: 394-395).

Both the implicit concern for the collective in Jung‘s psychology, as well as the implications of his cross-cultural theories, provide the necessary requirements to legitimate the viability of applying Jungian ideas to understand culture and society.

There are several relevant concepts in Jungian psychology that involve social/cultural elements such us, ‗individuation‘, ‗archetypes‘, and the ‗collective unconscious‘.

Specifically, referring to the concept of individuation –a process of self-realization and the leitmotiv of analytical psychology (Stein, 2012)—Jung points out the importance of the community in the individuation process, which is opposed to ‗individualism‘. Hence Jung defines individuation as the process that ―brings to birth a consciousness of human community precisely because it makes us aware of the unconscious, which unites and is common to all mankind‖ (CW 16, par.227, emphasis added). Thus, Jung stresses the necessity of social interaction for achieving the individuation, when he writes that individuation means ―the better and more complete fulfillment of the collective qualities of the human being‖ (CW 7, par. 269), a process that ―does not shut one out from the world, but gathers the world to one‘s self‖ (CW 8, par.432).

The archetypes –one of the most significant concepts of Jungian psychology — are also defined in terms of the collective and social life. For Jung, the archetype ―tells us that so far as the collective unconscious contents are concerned we are dealing with archaic or - I would say - primordial types, that is, with universal images that have existed since the remotest times‖ (CW 1: par.4-5). The persistence of the social dimension in Jung`s work cannot be denied, due to the potential that the archetype—

defined by Rowland as ―a human commonality of psychic energies‖ (Rowland, 2010:

9)—has in terms of unifying the social and the psychological (Lu, 2013). Another social trait that emerges from the concept of archetypes is that they can only be expressed through archetypal images: the cultural form that these patterns may take.

Understanding that the source of archetypal images is the unconscious, but that these maintain a connection to the social sphere (as these images are coloured and shaped by social experience, brings us to the key point: that in Jung‘s theory, culture, history and the psychology of the unconscious are held in tension (Íbid). Although Jung may have never achieved a perfect balance, the intention was certainly there.

Papadopoulos goes one step further explaining the possibilities of applying the archetypes – defined as collectively shared ―interactional systemic structural principles‖—to therapeutic work in families and other social systems. However, he emphasizes that this concept remains in the individual level yet (Papadopuolos in Casemenet, 1998: 175). Moreover, Progoff supports the social dimension of the archetypes referring to them as a ―psychological but not (as) a psychologizing concept‖ (Progoff, 1985:282).

Another important concept that supports the application of analytical psychology to collective processes is the collective unconscious. For Jung, it represents a deeper psychic layer that ―does not derive from personal experience and is not a personal acquisition but is inborn [...] this part of the unconscious is not individual but universal […] It is, in other words, identical in all men and thus constitutes a common psychic substrate of a suprapersonal nature which is present in everyone of us (CW 9I: par.3-4, emphasis added). Merely the name of this concept by itself evokes the emphasis that Jung gives to the collective, beyond individual experience. In this respect, Jung‘s first link with the social dimension is the collective nature of humankind (universal patterns/ archetypes) and not the human being as a lonely individual by himself. The unifying characteristic of this concept expresses the shared humanity of all and thus enables the complex union of individual and collective. Precisely because all human beings shared these same psychic contents, analytical psychology could be useful to analyze any individual or social group regardless of time, culture and space. Thence, the boundaries between individual and collective are diluted because according to the collective unconscious, we are all interconnected in the psychic realm.

Additionally, Jung‘s emphasis on both the human being as an individual and the human being as a social animal speaks to the link between individuals and groups. In opposition to other psychologists, who consider society as a sum of individuals, Jung believed that the ―collective manifests the inherent social quality of human nature‖ (Progoff, 1985:160). Following Jungian ideas, Progoff expresses that: ―Man is by his very nature social […] The human psyche cannot function without a culture, and no individual is possible without society‖ (ibid). Thus, there is a relation that begins in the society that extends to the individual and, therefore, the development of individuality is at the same time a development of society (Jung, 1916).

Furthermore, Progoff explains that Jung is interested in what is called the inner content of history (Progoff, 1985: 160). Hence, Jung developed a ―historical dimension of psychological depth‖ (íbid: xiii) taking into account both the historical background of the personality and the universal dimension of the unconscious. In doing so, Progoff

suggests, Jung spoke to the the ―historical background of the psyche in general‖ (íbid:


Jung`s interest and concern for the cultural and social dimension of humanity is also manifested in his understanding of mythology. For him, a myth is a product of both conscious and unconscious, individual and collective (Walker, 2005). Therefore, myth is one of the vehicles through which the unconscious is manifested. The similarity and consistency of mythic motifs worldwide was the evidence Jung used to support his formulation of both the psychic meta-language of the collective unconscious and the archetypes (Jung, 1975). As Lu mentions, archetypes, and by extension mythological motifs, ―represent universal perceptions, situations and needs, they offer the possibility of a ‗shared world of meanings‘‖ (Lu, 2013: 394-395). Moreover, in developing an interpretation of any given myth necessitates a consideration of both the individual and collective levels of experience. Both the collective unconscious and the archetypal image play an equally significant role; one cannot ignore context and the expense of the

personal dimension, and vice versa. As Jung states, ―the individual images in a myth:

they need a context […]‖ (Jung, 1941: 189).

This particular socio-psychological view of mythology was crucial for Jung‘s interdisciplinary approach, which was influenced by both psychology and anthropology.

Pages:   || 2 | 3 | 4 | 5 |   ...   | 7 |

Similar works:

«AuthorMichel Renouard Chapter XXXIV Indo-English literature Since the end of the 16th century, even before the arrival of the first East India Company steamer in 1608, there were traders and English missionaries in India. Some missionaries got into the study of the country’s languages. Some of them like Father Thomas Stevens, an English Jesuit who had come to India in 1579, became vernacular writers. One must wait until the beginning of the 19th century to see Indian intellectuals take the...»

«INSTITUTE OF BRAND AND INNOVATION LAW (IBIL) FACULTY OF LAWS brands TRADE MARK seminar INFRINGEMENT WITHOUT CONFUSION DILUTION MAJOR PROFESSIONAL SPONSORS: PROFESSIONAL SPONSORS: institute of brand and innovation law (IBIL) About the Institute The Institute of Brand and Innovation Law (IBIL), at UCL’s Law Faculty, was established to reflect UCL’s strategy of expanding its activity in the field of intellectual property law. IBIL was founded by Professor Sir Hugh Laddie QC. IBIL is driven by...»

«Incorporating uncertainty information into exploratory land cover change analysis: a geovisual analytics approach A Dissertation by Christoph Kinkeldey Submitted in Partial Fulfillment of the Requirements for the Degree of Doktor-Ingenieur (Dr.-Ing.) October 2014 Reviewers: Jochen Schiewe Alan M. MacEachren Alexander Klippel “Although our intellect always longs for clarity and certainty, our nature often finds uncertainty fascinating.” Carl Philipp Gottlieb von Clausewitz (1780-1831)...»

«Ralph Uhlig Christliche Spiritualität als Ressource im Coaching MASTERARBEIT in Religion und Psychotherapie Evangelische Hochschule Tabor Dozent: Dipl.-Psych. Doris Möser-Schmidt Abgabetermin: 23.06.2014 Sommersemester 2014 Inhaltsverzeichnis Abstract.. 5 1. Einleitung.. 6 2. Christliche Spiritualität.. 11 2.1 Einleitung.. 11 2.2 Ein Offenbarungsgeschehen.. 13 2.3 Ein Erfahrungsgeschehen.. 16 2.4 Ein Beziehungsgeschehen.. 19 2.4.1 Beziehungsgeschehen zwischen Mensch und Gott. 20...»

«Nyugat-magyarországi Egyetem Apáczai Csere János Kar XIV. Apáczai – napok 2010 Tudományos Konferencia Európaiság, magyarság Közép-Európában „Qui cupit, capit omnia.” „Aki törekszik, mindent elér.” (Apáczai Csere János) Absztraktfüzet 1. A GYÓGYPEDAGÓGIAI ELLÁTÁS JELENLEGI HELYZETE KÖZÉP-EURÓPÁBAN Csupor Zsolt Jánosné Nyugat-magyarországi Egyetem Apáczai Csere János Kar Sajátos nevelési igényű tanulók a többségi iskolában Előadásomban a...»

«Diplomarbeit Titel der Arbeit Lehrererwartungen – Schülerleistungen: Gibt es einen Zusammenhang? Verfasserin Madeleine Scholze Angestrebter akademischer Grad Magistra der Naturwissenschaften (Maga. rer. nat.) Wien, im März 2010 Studienkennzahl: 298 Studienrichtung: Psychologie Betreuer: Ao. Univ.-Prof. Dr. Alfred Schabmann Danksagung Vorab möchte ich mich bei all jenen bedanken, die mich beim Verfassen dieser Arbeit und während meines Studiums unterstützten. Zu allererst bedanke ich mich...»

«Diplomarbeit Titel der Diplomarbeit Untersuchung zur Bedeutung der elterlichen Mentalisierungsfähigkeit und der Bindungssicherheit des Kindes für die Entwicklung der Theory of Mind und der Reflexiven Kompetenz von Kindern im Vorschulalter. Verfasserin Lisa Müller Angestrebter akademischer Grad Magistra der Naturwissenschaften (Mag. rer. nat.) Wien, am 06.03.2013 Studienkennzahl lt. Studienblatt: A298 Studienrichtung lt. Studienblatt: Psychologie Betreuerin: ao. Univ.-Prof. Dr. Mag. Ulrike...»

«Joseph W. Houpt Wright State University Phone: (937)755-2391 Contact 3640 Colonel Glenn Hwy. E-mail: joseph.houpt@wright.edu Information Dayton, OH 45435 Webpage: www.wright.edu/˜joseph.houpt Assistant Professor 2012 to present Research Department of Psychology Experience Wright Sate University Information Visualization Researcher 2011 to 2012 Ball Aerospace & Technologies Corp. Human Effectiveness Directorate, Air Force Research Laboratory, Wright Patterson AFB Research Assistant 2007 to...»

«Yekl: A Tale of the New York Ghetto By Abraham Cahan New York: D. Appleton and Company, 1896 EXCERPTS 3 In the Grip of His Past Jake had never even vaguely abandoned the idea of supplying his wife and child with the means of coming to join him. He was more or less prompt in remitting her monthly allowance of ten rubles, and the visit to the draft and passage office had be come part of the routine of his life. It had the invariable effect of arousing his dormant scruples, and he hardly ever left...»

«Studies in Humanities and Social Sciences, Volume 11, Indian Institute of Advanced Study, Shimla, RITUAL, MASKS, AND SACRIFICE Subhash Kak 1 INTRODUCTION Ritual is intimately connected with the mask, either in the wearing that hides the true face, or in the adoption of a public face. The mask makes the disengagement from ordinary time and the connection to the ancient and repetitive, which is the heart of ritual, psychologically acceptable. Together, ritual and mask facilitate the apprehension...»

«Universität Vechta Kulturwissenschaften Kommentare zu den Lehrveranstaltungen im Wintersemester 2015/16 Stand: 7. September 2015 Lehrveranstaltungen im Wintersemester 2015/16 Bachelorstudiengang Modul KW-1: Einführung in Geistesund Kulturwissenschaftliche Grundlagen Modulteil KW-1.1: Einführung in die Kulturwissenschaften Prof. Dr. Gabriele Dürbeck: Einführung in die Kulturwissenschaften Do 12–14 24011 N 08 Beginn: 22. Oktober 2015 Die Einführung ist gegliedert in drei Modulteile, die...»

«Robert Korfhage, one of the intellectual fathers of the visual information retrieval effort in both Europe and North America, contributed this bibliography to a forthcoming Perspectives issue of Journal of the American Society for Information Science (JASIS) on Visual Information Retrieval Interfaces. John Wiley, the JASIS publisher, has graciously permitted the bibliography to be reprinted at this site. The bibliography is comprehensive for all work in this field c. 1997, 1998. Such documents...»

<<  HOME   |    CONTACTS
2016 www.abstract.xlibx.info - Free e-library - Abstract, dissertation, book

Materials of this site are available for review, all rights belong to their respective owners.
If you do not agree with the fact that your material is placed on this site, please, email us, we will within 1-2 business days delete him.