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Mastering the Body: from Experience to Discourse Shamanic Healing in Urban Canada

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Mastering the Body: from Experience to Discourse Shamanic Healing in Urban Canada Mastering the Body: From Experience to Discourse Shamanic Healing in Urban Canada by Catherine Lemieux A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department for the Study of Religion University of Toronto © Copyright by Catherine Lemieux 2018 Mastering the Body: From Experience to Discourse Shamanic Healing in Urban Canada Catherine Lemieux Doctor of Philosophy Department for the Study of Religion University of Toronto 2018 Abstract This research is an ethnographic study of Jeannette McCullough’s shamanic circles in Toronto, Canada. This thesis situates her practice within the field of shamanic studies and investigates four aspects of the therapeutic process: the experience and intentions of the healer; the ritual action and therapeutic imageries of practitioners; the personal trajectories and therapeutic choices of participants; and the broader social concerns and politics that this form of healing reveals. The examination of the ritual’s efficacy exposes the ways in which technology addresses identity issues and challenges techniques of the body. More specifically, animal and ancestor embodiment, dismemberment, and transmutation are shamanic techniques that initiate participants to a range of perceptions that take place within a flexible ritual structure, and shelters the person from external sources of meaning. These experiences allow individuals to take distance from affliction by inducing healing as an autogenous process of transformation. ii Moreover, self-reflexive testimonies reveal how Toronto participants construct spirituality as a mode of resistance to a more conventional lifestyle, situated halfway between religion and atheism. These observations show participants’ desire to maintain positive social engagements while remaining in the fringe of society. In this sense, healing is a process that addresses tensions between private and public dimensions of daily life. In other words, during the ritual, participants learn to experience their bodies differently and to cultivate alternative identities, something that manifests outside of the ritual context where individuals perceive themselves as socially marginal. The analysis of the ritual’s efficacy and of participants’ testimonies suggest that Jeannette McCullough’s shamanic techniques efficaciously collapses the opposition between right and wrong bodies, revealing its power as a counter-discourse to heteronormativity — not by addressing gender issues per se — but by initiating the person to a mastery of the body: by broadening notions of kinship, and by teaching ways to resist the public, collective, and social aspects of the ritual. Finally, understanding urban Canadian shamanism as a counter-discourse to heteronormativity allows one to elaborate future research questions, concerning the various ways in which healing practices relate to forms of resistance to broader social issues produced by institutionalized sources of ideological control. iii Acknowledgments I would like to express deepest gratitude to my supervisory committee, Professor Gilles Bibeau, Professor Kevin O’Neill, and Professor Donna Young, whose expertise, guidance, and support made it possible for me to work on a topic of great importance to me. I am eternally grateful for their trust and for their consistently excellent advice. I could not have imagined a better committee! I would like to acknowledge Professor Ellen Corin’s generosity in reading and commenting on chapter V. Her observations were outstanding. I greatly appreciate the University of Toronto Doctoral Fellowship and the Kathleen Coburn Graduate Admission Award I received to undertake this program. I am grateful to Fereshteh Hashemi, Marilyn Colaco, and Irene Kao who always went out of their way to make things as easy as possible for me. I am highly indebted to the late Jeannette McCullough for allowing me to study her shamanic practice. I want to acknowledge her support as well as her skills. I fondly remember the time when, upon seeing me, she said: “Oh I knew it was you, Catherine! Your energy is very powerful!” These were words of a true healer. May her loving soul rest in peace. I am very appreciative of all of the shamanic circles’ participants for letting me take note of their intimate sacred experiences. I am highly indebted to those who came forward and provided testimonies: I am deeply touched by their confidence and I thoroughly enjoyed getting to know them. iv I would like to thank Professor Donald Wiebe who taught me everything I know about academic administration. I am also grateful to Rachel Loewen, Jeffrey Rabin, Lindsay Udall, Marie-Anne Marchand, Rose-Marie Desjardins, Agnès Bonduel, Cole Sadler, Margot Harris, and Tania Ahmad for their friendship. I want to thank my mother, Michèle Marchand, for being an unfailing source of support. I thank her for enthusiastically reading my dissertation. She was with me every step of the way. I am grateful to my daughters, Chloe and Siena, for their patience, love, and understanding. I hope they can forgive me for being overly anxious at times. I would like to acknowledge my partner, Bruce MacDonald, for his encouragement throughout this experience. I thank him for reading my dissertation and for his sympathetic ear. v Table of Contents Introduction 1 Chapter I The Master of Liminality 25 Chapter II The Spaces in Between 51 Chapter III Imaginal Performance: Acceptance and Transition 82 Chapter IV Spiritual Healing: Social Navigation and Alternative Identities 113 Chapter V A Journey to the Middle World 144 Trans Embodiment and the Ritual Suspension of Heteronormativity Final Conclusion 167 Bibliography 175 vi Introduction Context and position The last time I attended Jeannette’s shamanic circle, in the course of my fieldwork, I sat across the room, facing her. As a novice, I had gravitated to the seat nearest her, seeking her protection. But it did not work. While she was supportive of my research, I feel like she demanded more results and participation from me than she did from other newcomers. After a while, however, I earned the privilege of keeping to myself. Like the others, I then had the freedom to resist the public, collective, and social aspect of the ritual. The shamanic journey process also became increasingly familiar over time and I learned to enjoy sitting there quietly with my eyes closed, allowing my thoughts to get carried away by the beat of the drum. Initially, I had intended to study three healing workshops in Toronto through the website www.meetup.com, but I quickly realized that the available workshops were too different from each other to be included in a single project. I chose to focus entirely on Jeannette McCullough1’s shamanic circles because they offered a stable ritual structure and I felt comfortable participating in the practice. Jeannette asked that I not refer to the shamanic circles as a “workshop” when I introduced my research to the group: it was not sacred and dignified. I substituted it with the term “circle” in my presentation and I encountered no further obstacles; Jeannette remained supportive for the entire duration of my fieldwork, no participants objected to my presence, and I genuinely enjoyed taking part in the ceremonies. 1 While I decided to use her real name, all other participants’ names have been changed. 1 On my first day, she insisted that I ask the spirits for a dismemberment. This took me by surprised but, once I shared my experience with the group, Jeannette said: “We now have proof that the spirits are here with us today.” This was my initiation: an unusually public experience in this context that compensated for my intrusion as a researcher. The motivation behind this research was to provide alternative interpretations to historical and sociological perspectives where North American and European “New Age” healing practices are either understood as the resurgence of early Christian movements, or as the global emergence of dislocated social forms. The purpose of this study is to contextualize a specific non- indigenous North American shamanic practice within its local context, and in respect to the way it is experienced by practitioners. Toronto participants identify as spiritual people who practice shamanism. What does that mean in this social context? How does this form of healing work? And how can it help us define a field of shamanic studies that would include it? Jeannette McCullough’s shamanic practice takes place in Canada, in the center of the city of Toronto. Her techniques include journeying to an upper or a lower world in order to meet with animal spirits and ancestors. Through this, participants learn embodiment techniques: how to understand their issues in relation to animal spirits and in continuity with the moral attributes of distant ancestors. They also learn to apply disembodiment techniques: dismemberment, the symbolic destruction of the body, and transmutation, the symbolic transformation of the body. This situates the practice in continuity with other forms of shamanism where a healer provides protection and relief from affliction with the help of spirits through various technologies. Jeannette, like shamans elsewhere, initiates the person to techniques that accomplish various transformations that challenges “bodyliness” as the limitation of the human condition. 2 Close attention to the ritual performance reveals how embodiment and disembodiment techniques implement an incremental form of therapeutic efficacy by addressing, alternately, identity
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