DOCSLIB.ORG

Downloaded on 8/6/2017

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Downloaded on 8/6/2017 THE WORLD PATTERN OF PROCESS by Rasunah Marsden B.A., Simon Fraser University, 1975 M.A.Ed., The University of British Columbia, 2014 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (Curriculum Studies) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) April 2019 © Rasunah Marsden, 2019 The following individuals certify that they have read, and recommend to the Faculty of Graduate and Postdoctoral Studies for acceptance, the dissertation entitled: The World Pattern of Process submitted by Rasunah Marsden in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Curriculum Studies Examining Committee: Cynthia Nicol, Curriculum Studies Supervisor Samson M. Nashon, Curriculum Studies Supervisory Committee Member Karen Meyer, Curriculum Studies Supervisory Committee Member Samuel David Rocha, Educational Studies University Examiner Michael Marker, Educational Studies University Examiner Gregory Cajete, Native American Studies, Arts and Sciences, The University of New Mexico External University Examiner ii Abstract The World Pattern of Process, a holistic 'theory of everything' is based on four elements of existence (material, vegetal, animal and human — MVAH) and four stages of process (Zat, Sifat, Asma, Af’al — ZSAA) or Idea-Condition-Action-Result. The four stages modeled by the World Pattern are: Zat: power, pure potential, essence, existence, force, energy, concept, seed Sifat: condition, attributes or qualities, nature, being, form, container Asma: work, deed, action, course or step taken. Af'al: evidence, proof, reality, truth, result, outcome The process components, underscored in the framework above, can be used to gain new insights into the work of the Humanities and the Sciences. I have elaborated The World Pattern of Process, also a cosmology, in two parts. Part One outlines the World Pattern and explains how basic structures posited in the sciences and humanities are connected to a four-fold, cosmological World Pattern of Process. Part 2 discusses how correlations between disciplines and the World Pattern can be shown to support a Grand Pattern when applied to Indigenous world views, to the Great Chain of Being and to Theories of Everything. The methods of investigation are through conceptual analysis and intuitive inquiry, which follows a cycle of interpretation: 1) general engagement with the theory is described in relation to the work of Pope (2007), Whitehead (1978), Jantsch (1980), Bohm (1981), Pirsig (1991), and Schooler, Hunt & Schooler (2011); 2) emerging patterns are identified through elaboration of the World Pattern; 3) descriptive analyses of data associated with the World Pattern of Process (theories of everything, Indigenous world views, and the Great Chain of Being) are presented; and 4) the analysis of selected texts is summarized in Conclusions and Implications. In sum, the constituents of the World Pattern of Process hypothesize a new critical approach and perspective on possibilities for the analysis and integration of various disciplines and applications, cosmologies, theories of everything, and Indigenous world views. Based on energy, the motion of energy, and key patterns inherent in a four-fold process, the World Pattern of Process offers a holistic approach to knowledge systems and re-invigorates dialectics on human be-ing. iii Lay Summary The World Pattern of Process introduces the concepts Zat, Sifat, Asma, Af’al (ZSAA) and material, vegetal, animal and human energies and then discusses correlations in the sciences and humanities which are supported by these concepts. A focus on energy and processes over and above objects or matter is emphasized in the dissertation. Part 1 (Chapters 1-4) articulates the process central to World Pattern in the ‘ZSAA’ format. Part 2 (Chapters 5-7) shows the application of the concepts when viewing Indigenous world views, the Great Chain of Being, and Theories of Everything. These applications were chosen as examples of alternate, past and contemporary world views, respectively, which can be associated with the World Pattern. As a pattern of analysis, the World Pattern of Process offers a holistic approach to knowledge systems and re-invigorates dialectics on human be-ing which can enrich deliberations on existence and process in the field of education and beyond. iv Preface This dissertation is an original, independent, intellectual product of the author, Rasunah Marsden. All Figures are used with permission from applicable sources. No versions of any contents of this material have been published elsewhere. v Table of Contents Abstract ......................................................................................................................................... iii Lay Summary ............................................................................................................................... iv Preface .............................................................................................................................................v Table of Contents ......................................................................................................................... vi List of Tables ..................................................................................................................................x List of Figures ............................................................................................................................... xi List of Abbreviations .................................................................................................................. xii Acknowledgements .................................................................................................................... xiii Dedication ................................................................................................................................... xiv Part 1: The Process ........................................................................................................................1 Retrospective ..................................................................................................................................2 Introduction ....................................................................................................................................5 Invitation to the Reader.................................................................................................................8 Chapter 1: Zat: How Did We Get Here? .................................................................................. 11 1.1 Alternative world views, Wholes, and Universal Soup ....................................................... 15 1.2 States of Existence, Processes and Fours ............................................................................. 20 1.3 Sketching an Outline of the World Pattern with Whitehead, Pope and Wilson .................. 25 vi 1.4 Recapping the Outline.......................................................................................................... 33 Chapter 2: Sifat: What do we have here? ................................................................................. 36 2.1 Spirals of Process, Phases of Evolution and the Development of Social Structures ........... 38 2.2 Describing Cycles of Process and Stages of the Grand Pattern ........................................... 45 2.3 Stages of Existence and Exemplars in the World Pattern, Abbreviated .............................. 53 2.4 E. O. Wilson’s Work on Consilience and the Skeleton of the World Pattern ..................... 58 Chapter 3: Asma: What is the Work? ...................................................................................... 61 3.2 Energies Within the Human Constitution ............................................................................ 66 3.2.1 Material Energies .............................................................................................. 67 3.2.2 Vegetal Energies ............................................................................................... 68 3.2.3 Animal Energies................................................................................................ 74 3.2.4 Human Energies ................................................................................................ 79 3.3 The Greater Framework — Ontogeny and Phylogeny ........................................................ 89 3.4 Human Values and Virtues ................................................................................................ 100 Chapter 4: Af’al: What are the results? ................................................................................. 108 4.1 Back to the Number Four ................................................................................................... 113 4.2 What is Education? ............................................................................................................ 117 4.3 Where are we? (and) Where do we go from here? ............................................................ 126 Part 2: Correlations and Connections......................................................................................130 vii Chapter 5: Indigenous World Views & the World Pattern of Process ................................ 131 5.1 Fours ................................................................................................................................. 133 5.2
Load more

Recommended publications
  • A Subud Bibliography
    A Subud Bibliography By Matthew Clark COPYRIGHT 2003, 2004, 2005 July 15, 2005 version Welcome Brothers, Sisters, Booklovers and Fellow Bibliophiles to “A Subud Bibliography”, my labor of love (or rampant purification if you ask my wife)--In either case, the first step in my dream to one day see a comprehensive library or literary collection of Subud and Subud-related writings accessible to members and scholars everywhere. I have been an avid reader and book-collector since childhood. (My mother drove a bookmobile and used to bring home armloads of discarded books for us to read). When my father passed away in 1995, I was fortunate to inherit part of his esoteric book collection…and his great love of Subud books. That’s when the seed was planted…the idea of gathering under one roof everything written about Bapak and Subud and by Subud members. It has grown slowly since then until, with the advent of the Internet, it became possible to begin systematically collecting much of what has been written about Subud and by its members. This is certainly a work in process, far from finished; in fact, never to be finished as long as Subud continues. It is more than a list…it is a living history of Subud, beginning with Rofe’s first article in October 1951 in an obscure journal (discovered by divine inspiration in a sub-basement of the New York Public Library) and continuing through all the great (and some not-so-great) Subud-related books and articles of the past half century.
    [Show full text]
  • SCAN Autumn Issue 2017
    Bapak’s Talk, at Ibu Rahayu Elias Dumit, Cilandak, on Special Chair of the 18 March 1979 Latihans World Subud PAGE 7 PAGE 14 Association IN THIS ISSUE: Ismana Shulze Fernando Vorberg, CEO, Fatah Nieva, WSA Zone 7 Rep. SCAN - A Quarterly Publication of Subud Canada SCAN Autumn About Special Latihans, page 14 ISSUE Talk to Men and Women, 2nd World Congress, page25 SEPTEMBER In this issue: 2017 EVENTS m 2017 AGM Report by Dave Hitchcock, p.4 LETTER FROM IBU RAHAYU. m Photos, Regional Gathering & AGM p.27, 49 Here is Ibu Rahayu’s Letter to the m Subud Canada Events Calendar, 41 membership concerning the recent passing m Eastern Regional at Camp Merrywood p.42 m 2018 World Congress Updates, p.43 of her daughter, Siti Muti Lee, in Indonesia: TALKS m Only God Can Make Known the Secrets of Life, p.7 m About Special Latihans, by Ibu Rahayu, p.14 m Excerpt from Talk to Men and Women 2nd WC, p.25 BOOKS & INFORMATION m Subud Poetry Anthology, Deadline Oct 31, p.13 m Western Region Information Package, p.24 PASSAGES m A Letter from Ibu Rahayu About Muti, p.1 m Siti Muti Lee, p.23 m Evan Millson, p.47 PERSONAL STORIES m Secret Subud, by Anthony Bright-Paul, p.2 m An Article About Subud, Leonard Lassalle, p.12 m The Year of Grace, R. Goonetilleke, p.15 m Subud Is Not Your Property, V. Vittachi, p.22 m The Afterlife, Abdullah Pope, p.34 m Bapak Is Still With Us, Abdullah Pope, p.35 m Tales from Nepal, Casey von Hahn’s travel blog, 39 m Feeling the Latihan in Daily Life, I.
    [Show full text]
  • What Is a Totem Pole?
    What is a totem pole? A totem is an emblem of A totem pole is a monument a family or clan. This of a single log of red cedar that emblem can feature a is carved by First Nations natural object, an animal peoples of the Pacific Northwest or a spirit being. Coast. A pole includes an arrangement of several totems. What is it used for? A totem pole can be used for different purposes: to welcome visitors, as a memorial for important members of the tribe, as a tomb Sisiutl, a double-headed or headstone, to celebrate a special occasion, serpent, one of the many crests of the Hunt family. or as a supporting column inside houses. What figures are displayed on a totem pole? A totem pole typically features symbolic and stylized human, animal, and supernatural forms. They are visual representations of family stories and ancestry. Families acquire the rights to display specific figures, or crests, over many generations. These Henry Hunt totem pole crests can be acquired through supernatural encounters that Photo by Mark Davidson, 2019 ancestors had and were handed down to their descendants, through marriage, or in a potlatch. A potlatch was a ceremony to mark important life events, including the new use of a family crest. Some common figures are: Human figures Sky elements Animals of the forest and mountains Chief Sun, moon Bear, wolf Sea beings Sky beings Supernatural Seal, whale, salmon Eagle, raven, owl Thunderbird, Sisiutl (double-headed serpent) How are they designed? Figures are characterized by two elements: Formline Basic colors A combination of thin and thick Black - Used for the formline lines that help to divide figures Red – Adds detail and structure the design.
    [Show full text]
  • From Custom to Pancasila and Back to Adat Naples
    1 Secularization of religion in Indonesia: From Custom to Pancasila and back to adat Stephen C. Headley (CNRS) [Version 3 Nov., 2008] Introduction: Why would anyone want to promote or accept a move to normalization of religion? Why are village rituals considered superstition while Islam is not? What is dangerous about such cultic diversity? These are the basic questions which we are asking in this paper. After independence in 1949, the standardization of religion in the Republic of Indonesia was animated by a preoccupation with “unity in diversity”. All citizens were to be monotheists, for monotheism reflected more perfectly the unity of the new republic than did the great variety of cosmologies deployed in the animistic cults. Initially the legal term secularization in European countries (i.e., England and France circa 1600-1800) meant confiscations of church property. Only later in sociology of religion did the word secularization come to designate lesser attendance to church services. It also involved a deep shift in the epistemological framework. It redefined what it meant to be a person (Milbank, 1990). Anthropology in societies where religion and the state are separate is very different than an anthropology where the rulers and the religion agree about man’s destiny. This means that in each distinct cultural secularization will take a different form depending on the anthropology conveyed by its historically dominant religion expression. For example, the French republic has no cosmology referring to heaven and earth; its genealogical amnesia concerning the Christian origins of the Merovingian and Carolingian kingdoms is deliberate for, the universality of the values of the republic were to liberate its citizens from public obedience to Catholicism.
    [Show full text]
  • A Study of Bagobo Ceremonial, Magic and Myth
    % PRESKNTED BY THE AUTTHOR jg^v*. -. i--V:/> -^^It^^s^^' -4 NOV 1 4 1916 A STUDY OF BAGOBO CEREMONIAL, MAGIC AND MYTH Laura Watson Benedict Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Faculty of Philosophy of Columbia University [Reprinted from the Annals of the New York Academy of Sciences, Vol. XXV, pp. 1—308. Published 15 May, 1916.] Printed by E. J. BRILL, Leyden (Holland). ^> t [Annals N. Y. Acad. Scl, Vol. XXV, pp. 1—308, pll. I—YIII. 15 May, 1916] o A STUDY OF BAGOBO CEREMONIAL, MAGIC AND MYTH^ By Laura Watson Benedict {Presented by title before the Academy^ 20 April^ 1914) CONTENTS Page Prefatory remarks 3 Introduction. General characteristics of the religious attitude of the Bagobo 8 Part I. Mythological concepts 13 The Bagobo pantheon 13 Myth-gods of the nine heavens 15 Gods associated with human interests 18 The demons called buso 29 Interpretation of physical evironment 43 The souls of man and life after death 49 Characterization of the two souls 49 Right-hand soul or Gimokud Takawanan 50 Signs of death 51 Summons to the living 51 Onong or travel outfit for the soul 53 The one country of the dead 54 Manner of existence in Gimokudan 55 Topography of the one country 56 Idea of retribution 58 Left hand soul or Gimokud Tebang 58 Dream exploits 58 Fate at death 60 General considerations ' 61 Restoration of the dead to life 61 Cult of the dead 62 Ideas of death 63 Souls of animals and of manufactured objects 64 Traditions of mythical ancestors 65 Part II.
    [Show full text]
  • Seeing the World Through Chumash Rock Art
    CALIFORNIA STATE UNIVERSITY, NORTHRIDGE A PLACE WHERE THEY ONLY PLAY PEON: SEEING THE WORLD THROUGH CHUMASH ROCK ART A thesis submitted in partial satisfaction of the requirements for the degree of Master of Arts in Anthropology by Leslie Schupp Wessel May, 1982 The Thesis of Leslie Schupp Wessel is approved: Keith L. Morton Antonio Gilman, Chairman California State University, Northridge ii DEDICATION To Earth, and the First People of California who believed in her. iii ACKNOWLEDGEMENTS This thesis was produced with the help and usually the encouragement of many people: Rick Wessel, John Romani, Antonio Gilman, Clay Singer, Keith Morton, Breck Parkman, Dan Larson, Gwen Romani, Mike Mcintyre, Randy Milliken, Willie Pink, Bob Edberg, Arlene Benson, Tom Blackburn, Travis Hudson, Ken Hedges, Georgia Lee, Chester King, Bob Wlodarski, Kathy Miller, Chris Martinez, Chuck James, Aluk•oy, Lynne Turner, and countless others whose ideas I appropriated without even realizing it. iv TABLE OF CONTENTS Page DEDICATION . iii ACKNOWLEDGEMENTS iv LIST OF TABLES . viii LIST OF FIGURES . viii LIST OF PLATES . viii ABSTRACT . ix INTRODUCTION . 1 Chapter 1 CULTURAL BACKGROUND 5 INTRODUCTION • 5 THE CHUMASH 8 THE SALINAN • • • 11 THE YOKUTS • • • • • • • 13 HIERARCHICAL ORGANIZATION 1 5 MOIETIES • • • • 16 RELIGION • • • • • • • 24 GAMES • • • • • • • • 33 SUMMARY 35 2 MYTHOLOGY 36 INTRODUCTION • • • 36 CREATION OF THE UNIVERSE • • • 40 THE FLOOD AND CREATION OF EARTH 41 TRANSFORMATION TO ANIMALS • • • • • • • ·41 THE MAKING OF MAN • • • . • • • • • • • 42 THEFT OF SUN AND FIRE • • • • 43 ORIGIN OF DEATH • • • • • • • 43 THE CONTEST OF DEATH • • • • • • • • • • • 44 LAND OF THE DEAD • • • 44 VISITS TO OTHER WORLDS • • • • • • • 45 OLD WOMAN MOMOY AND THE THUNDER TWINS • 46 INTERPRETATIONS • • • • • • • • • • 47 v Chapter Page 3 ROCK ART .
    [Show full text]
  • Some Totem Poles Around Juneau Can You Find These Poles? Check Them Off When You’Ve Seen Them! Downtown
    Some Totem Poles around Juneau Can you find these poles? Check them off when you’ve seen them! Downtown Four Story Totem Location: Outside Juneau-Douglas City Museum, Fourth and Main Streets Carver: Haida carver John Wallace of Hydaburg, 1940. Harnessing the Atom Totem Location: Outside Juneau-Douglas City Museum, Calhoun and Main Streets Carver: Tlingit master carver Amos Wallace of Juneau, 1967, installed 1976 The Wasgo Totem Pole or Old Witch Totem Location: State Office Building, Main lobby, Eighth Floor, Fourth and Calhoun Streets Carver: Haida carver Dwight Wallace, 1880, installed 1977 Friendship Totem Location: Juneau Courthouse Lobby, on Fourth Street between Main and Seward Carver: Tlingit carver Leo Jacobs of Haines, in association with carvers from the Alaska Indian Arts Inc. of Port Chilkoot, mid-1960s. The Family Location: Capital School Playground, Seward and 6th Streets Carver: Tlingit artist Michael L. Beasley, 1996 Box of Daylight and Eagle/Bear Totems Location: Sealaska Corp. Building, One Sealaska Plaza Carver: Box of Daylight: Tlingit carvers Nathan Jackson and Steven Brown, 1984. Eagle/ Bear: Haida artist Warren Peele,1984. Raven and Tl'anax'eet'ák'w (Wealth Bringer) Totem Location; Mount Roberts Tramway, 490 S. Franklin St. Carver: Tlingit carver Stephen Jackson of Ketchikan, raised in 2000 Aak'w Tribe Totem Location: Juneau Douglas High School commons, 1639 Glacier Ave. Carver: Tlingit carver Nathan Jackson, with the assistance of Steven C. Brown, 1980-81 Legends and Beliefs, Creation of Killer Whale and Strongman Totems Location: Goldbelt Place, 801 10th St. Carvers: Tlingit carvers Ray Peck and Jim Marks, 1981 Raven and Eagle Totem Location: Federal building lobby, 709 W.
    [Show full text]
  • THE KWAKIUTL TOTEM POLE and ITS SYMBOLIC VALUE Redacted for Privacy Abstract Approved: (John A
    AN ABSTRACT OF THE THESIS OF Marie Mauzefor the degree of Master of Arts Interdisciplinary Studies: in Anthropology, History, Education, Art presented on August 18, 1975 Title: THE KWAKIUTL TOTEM POLE AND ITS SYMBOLIC VALUE Redacted for Privacy Abstract approved: (John A. Dunn) The antiquity of the Northwest Coast Indian pole is the subject of a great deal of controversy. A few viewpoints referring to that topic are given. The symbolic value of the Kwakiutl totem pole is examined with respect to art, style and culture; more generally "primitive" art is considered as being completely integrated with the major aspects of human existence. Theories concerning totemism are described here and totemism among the Kwakiutl is examined with re- spect to the social structure, mythology, the poles, and their inter- relationships. The Kwakiutl Totem Pole and Its Symbolic Value by Marie - France Mauze A THESIS submitted to Oregon State University in partial fulfillment of the requirements for the degree of Master of Arts in Interdisciplinary Studies Completed August 18, 1975 Commencement June 1976 APPROVED: Redacted for Privacy Associate( ofessor of Anthropology for Privacy (Redacted Chairman and Professor History Redacted for Privacy Professor of Education Redacted for Privacy Dean ;t College of Liberal Ar s Redacted for Privacy Chairman of Orrisciplinary Studies Redacted for Privacy Dian of 13raduate5Xchoot Date thesis is presented August 18, 1975 Typed by Secretarial Services for Marie Mauze TABLE OF CONTENTS Introduction 1 I. Northwest Coast Pole Antiquity 5 II. Iconography 11 Social Analysis 11 Art and Material Symbolism 13 Toward a Definition 15 Technique 17 Organization of Spaces and Forms 19 Material Symbolism 22 III.
    [Show full text]
  • Totem Poles of Alert Bay Located Near BC Ferry Terminal Was Carved by Chief Doug Cranmer in the What Is a Totem Pole? 19 Early 1970’S
    19 Pole-Eagle, Killer Whale located at current ‘Namgis Burial Grounds carved by Don Svanvik Bert Svanvik, Sean Whonnock, Johnathan Henderson in 2005. Memorial for Grandparents 25 Gideon and Edith Whonnock 20 Sisiyutl ‘Namgis Welcome Archway Totem Poles of Alert Bay located near BC Ferry Terminal was by Chief Doug Cranmer in the What is a Totem Pole? carved 19 early 1970’s. Relocated summer 2000 Totem poles are primarily visual statements about the ceremonial privileges and from Port Hardy when gifted by Finning identity of those who erected them. The figures represented on totem poles are Tractor to the ‘Namgis First Nation. those beings from mythical times who became, or were encountered by, the ancestors of the group that later took them as crests. For instance, some Kwakwaka'wakw families claim as a crest the Thunderbird, who descended 20 from the sky and took off his regalia and became their human ancestor. Others claim crests on the basis of encounters their ancestors had with supernatural 21 Pole-Thunderbird, Man holding beings. The erection of a totem pole would usually be celebrated by a potlatch. At this time, the stories pertaining to the crests they displayed were shown, and Copper, ‘Namxxelagiyu located near the rights of the family to claim the privileges were publicly witnessed. ‘Namgis First Nation Office carved Especially important totem poles were those raised in honour of Chiefs by their by Stephen Bruce in 2000 21 successors. When a totem pole was commissioned, the artist was told which 22 23 crest it was to show, but there is considerable evidence that he was given some degree of freedom as to how he chose to portray them.
    [Show full text]
  • What Is a Centerprise?
    Subud Centres and Centerprises Subud Centers around the World An estimated 500 Subud centers worldwide dot the world – check them out at https://www.subudcenters.com An online resource of worldwide Subud houses, contacts, latihan times, Centreprise details, & more created by Susannah Rosenthal Make sure your Centre is there and regularly updated Subud Centres •An estimated 500 Subud centers worldwide. •Of which perhaps 110 are owned by Subud. •20 operate successful Centreprises. What Funds are Needed by Groups? • Running/rental costs of the Latihan Space • Kedjiwaan activities, national & local gatherings • International Organisation for helper & delegate travel, archives, administration, gatherings Biggest Property Issue •We are rich in property but poor in funding •Most Subud owned centres are aging buildings in need of maintenance and repairs. •Subud groups generally do not have adequate reserve funds. •Groups do not have strategic plans in place for ongoing maintenance How to raise funds? •Ask donations from members? •Sell problem properties? •Find a suitable alternative property? •Start/expand centerprises? •Got a good idea? •Check the SubudSpaces.Slack.com website What exactly is a Centerprise? A Centerprise is any income generating activity that is initiated by Subud members in a Subud centre that generates revenues for Subud. The key point is that the business utilizes the building to generate revenue (hopefully profitable) to support the Subud organisation Here are examples of Centerprises around the world Subud South Jakarta,
    [Show full text]
  • Flags, Totem Bodies, and the Mean- Ings of 9/11: a Durkheimian Tour of a September 11Th Ceremony at the Flight 93 Chapel
    FLAGS, TOTEM BODIES, AND THE MEAN- INGS OF 9/11: A DURKHEIMIAN TOUR OF A SEPTEMBER 11TH CEREMONY AT THE FLIGHT 93 CHAPEL ALEXANDER RILEY Abstract. Some four miles as the crow flies from the site at which United 93, which was the fourth plane involved in the 9/11/2001 terrorist attack on the United States, struck ground, there sits a small chapel dedicated to the passen- gers and crew. The Thunder on the Mountain Chapel is considerably less well known than the Parks Department memorial a few hundred yards from the crash site, but it is, arguably at least, equally important in the cultural production of the Flight 93 myth. This article draws from Durkheim’s The Elementary Forms of Religious Life as well as other theoretical sources to look closely at the chapel. I argue that what is going on at the Chapel contributes to a totemic myth that turns the American flag into a representation of the dead national hero and then places the totem object into the beliefs and rituals of an American civil religion. Keywords: Durkheim, culture, civil religion, cultural sociology Résumé. Quelque six kilomètres du site où le quatrième avion impliqué dans l’attaque de l’onze septembre, United 93, s’est écrasé, il existe une petite cha- pelle consacré aux passagers. La Chapelle “Tonnerre sur la Montagne” est beau- coup moins connu que le mémorial official situé quelques centaines de mètres du lieu de l’accident, mais il est sans doute au moins aussi important dans la produc- tion de la mythologie culturelle de l’United 93.
    [Show full text]
  • ILAINA LENNARD 1933-2018 Ilaina Lennard, Founder of Subud Voice, Died Suddenly, Just After Midnight on Monday October 15
    ® No. 84 NovemSber 2018U www.suBbudvoiceU.net • emaDil: [email protected] • Editor: Harris Smart ILAINA LENNARD 1933-2018 Ilaina Lennard, founder of Subud Voice, died suddenly, just after midnight on Monday October 15. She was still working for Subud Voice, writing a new book, and in the process of planning to move into Wisma Mulia. Harris Smart, the current editor of Subud Voice, writes… Dear Ilaina, your passing leaves a very big hole in my life. You have been such a big part of my life for so many years from the time when I first got to know you through contributing articles to Subud Voice. Then came a visit to England where I was able to stay with you and your husband, Lawrence, in Bracknell. This was a wonderful time, the time of Anugraha. I will never forget the hospitality of your comfort - able house and the excellent walks you took me on, including that park where there were earth - works said to go back to Roman times or even be - yond. It was called Caesar’s Camp, if I remember correctly. Ilaina with Romina Vianden-Prudent at the Subud Britain Congress in 2017. Then there came a time when our roles were re - versed, and I became the editor and you were the In Subud Voice, she contributor and proof-reader. How marvellous that founded an institution... you, the founder, were able to stay involved in the magazine, working on Subud Voice right up until the end. I always tried to honour you as the founder of this magazine and please forgive me for any oc - casions on which I was less than perfect.
    [Show full text]