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Information to Users INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type o f computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely afreet reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6” x 9” black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI A Bell & Howell Information Company 300 North Zeeb Road, Ann Arbor MI 48106-1346 USA 313/761-4700 800/521-0600 UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE NEW AGE PARADIGM AND QUANTUM ANTHROPOLOGY A Dissertation SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the degree of Doctor of Philosophy By REINHILD E. MEISSLER Norman, Oklahoma 1 999 UMI Number: 9930528 Copyright 1999 by Meissler, Reinhild Emilie All rights reserved. UMI Microform 9930528 Copyright 1999, by UMI Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. UMI 300 North Zeeb Road Ann Arbor, MI 48103 c Copyright by REINHILD E. MEISSLER 1999 All Rights Reserved NEW AGE PARADIGM AND QUANTUM ANTHROPOLOGY A Dissertation APPROVED FOR THE DEPARTMENT OF ANTHROPOLOGY BY Acknowledgments First, I am highly grateful to my informants whom I consider CO - authors of this project. Thanks for your patience, the challenges of "Think harder", and most of all, your trust. I know that talking about your past was not always easy and I appreciate that you did it anyway. Your insights about sensitive matters was most important and no, I certainly do not think you are crazy. You are my teachers and I hope I have been a passable student to you. I am deeply indebted to my teachers at OU who gave me the freedom to think that I needed to make this project a reality. My thanks to Morris Foster for his encouragement and for keeping me on the right track. Also thanks to Neil Houser who shared my enthusiasm for this project and to Joseph Whitecotton and Michael Nunley who let me do this my way. Special thanks to Rich Pailes for insights and a fun argument. Further thanks to Tom Boyd, Ross Hassig, and all the teachers of my past. I am most grateful that all of them let me be who I am and let this project stand as I intended it. My deepest thanks go to my parents, Heinz and Hilde Meissler, and my brother Burghardt, without whose support this dissertation would not have been posssible. Table of Contents Acknowledgments XV Table of Contents V Abstract vi Chapter I - Theory 1 Chapter II - Method 30 Chapter III - The Environment 57 Chapter IV - The People 1 05 Chapter V - Rituals, Symbols, Interaction 248 Chapter VI - Spirituality 301 Chapter VII - The Self 333 Chapter VIII - Health 366 Chapter IX - Science 404 Chapter X - Symbols And Meanings 441 Chapter XI - Contexts 469 Chapter XII - Spiraling Out 495 Bibliography 504 Abstract This project offers a problem oriented approach in which categories and definitions emerge during the dialogue with informants in the field. Participants of the New Age realm are presented as an interest group loosely held together by shared experiences and insights. The primary concerns, such as health e.g., have been negotiated between informant and ethnographer and will serve as the defining categories for the New Age realm. An emphasize will be put on the interaction between informant and ethnographer in reversible teacher - student roles. A further emphasize will be the symbolic aspect of the New Age in a specific historical and social situation. Differences between mainstream and New Age environments will be worked out during the dialogue. The emerging New Age is based on the specific philosophical-scientific basis of quantum physics which provides a language that allows the crossing of harries between disciplines and social boundaries. This is the context in which a New Paradigm is being negotiated. vi Chapter I Theory A main concept in the anthropological study of symbolic systems is that of context. Theoretical perspectives are defined and bound by their own disciplinary and social contexts. The system that is being examined is also set in its own context. At the point where both interact a new context is created and so a continuity is established. Every theory is a reflection of a particular social environment that is recreated with each new action. So one could say anthropological theories are formulated by the anthropologist as well as by the "other". At this particular time anthropology is struggling to retain this contextual continuity with the larger interdisciplinary and social environment. The rise of postmodernism has brought to light biases, problems, and a certain self-awareness of anthropologists but it has yet to offer a workable theoretical framework that effectively handles our complaints. While physics has developed into new physics and so laid the groundwork for 1 other disciplines to follow, anthropology seems to be stuck with concepts that do not really seem to fit into the new science context that has grown up around it. It is time to catch up. Marshall Sahlins (1994:415) addresses cultural continuity within a world systems framework. Cultural continuity means change under the influence of dominant (speak: capitalist) systems. So far the world system has been analyzed primarily from a capitalist viewpoint. This may tell me how capitalism works but little else. Although anthropology is ideally concerned with people there seems to be a preoccupation with the analysis of systems. But these are abstract concepts. Systems are being produced and reproduced through people's actions. They cannot be interpreted without taking people's motivations, decision-making processes, and other behavioral aspects into account. Sahlins has a similar concern when he emphasizes that we have to remind ourselves of the particular "cultural dialect" (1994:384) in which we talk about others. Though being aware of the limitation of one particular perspective is important, it is not enouh. In an interesting comparison Marshall Sahlins (1983:534) proposes the collaboration of anthropology and history. The main point being that each social unit has its own history and that our analysis of such is part of the historical process of our own unit as well as that of the other. Sahlins comes very close to my idea that social units and the individuals within are in a continuous interactive process. This includes the anthropologist. This process is a force that shapes and defines each unit's history and identity. Indicated above is the development from a purely descriptive approach that takes the ethnographer's background for granted toward a dynamic interpretive framework in which the ethnographer is but one of many actors. Clifford Geertz (1983) observes that this change goes along with a rethinking of the goals of social sciences. One of Geertz' main concerns is how to look at the world through the eyes of the other. This implies that different people may have a very different perspective/interpretation of the same historic situation. I think this is most certainly the case. We are all conditioned to notice that which is different from ourselves. This should not be a problem. It lays the groundwork for the concept that reality and history are created during the interaction of individuals. One might say it is created in a dialogue. This includes the ethnographer's point of view. With this thought subjectivity has entered the debate. Also the realization that social and cultural boundaries have become less defined. Cultural diversity is part of the historical process that is played out in our own backyard. Somehow the ethnographer has to make sense of it. Geertz (1 994:46*5) suggests as the main task of ethnography the identification and comprehension of individual elements in an intricate web of diversity. Part of this task is to establish our own position/identity in this web without necessarily the need to dominate or patronize. Anthropology has changed from seeing the other in relation to us (undeveloped, pre-industrial, etc.) to seeing us in relation to the other and both in a dynamic historical sphere of interaction. What Geertz calls the soft facts of social existence (1995:43) cannot be ignored or glossed over anymore. How people think about themselves and how they express themselves has to be a main concern. The idea of notion formation (Geertz 1995:50) indicates an increased sensitivity on the side of the ethnographer. Although he acknowledges the problems with well bounded static categories like culture Geertz (1995) does not offer alternative concepts. The shift from a static ahistorical analysis of so-called objective facts to a dynamic historically situated interpretation of relationships leads to the concept of the social environment as a symbolic system. The main assumption here is that every expression (economic, political, ideological etc.) stands for how people identify themselves.
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