Place-Based Social Movements, Learning, and Prefiguration of Other Worlds

Total Page:16

File Type:pdf, Size:1020Kb

Place-Based Social Movements, Learning, and Prefiguration of Other Worlds In the Breath of Learning: Place-based social movements, Learning, and Prefiguration of Other Worlds By Rainos Mutamba A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Social Justice Education University of Toronto © Copyright by Rainos Mutamba 2018 In the Breath of Learning: Place-based social movements, Learning, and Prefiguration of Other Worlds Rainos Mutamba Doctor of Philosophy Social Justice Education University of Toronto 2018 Abstract Social movements have been and continue to be an integral part of the lifeworld as they create and promote conditions for the transformation of micro and macro aspects of socio-ecological relationships. From the vantage point of the present, we can argue that it is through the work and agitation of feminist, civil rights, LGBTQ, anti-colonial, socialist and environmentalist social movements (among others) that we have experienced socially just changes around the world. The study of social movements is therefore critical for learning about the knowledge-practices necessary to achieve socially just change. This project sought to explore, understand and conceptualize the epistemic ecologies of place- based social movements whose work centers the construction of urgently needed life-affirming human knowledge-practices. Specifically, it sought to illuminate on the scarcely studied connections among learning, knowledge, and society, by examining the social construction of reality in the context of social movement action. ii The flesh and blood of the project come from the work of social actors in Kufunda Learning Movement and my organizing with Ubuntu Learning Village. The study found that in these contexts, social movement actors are learning and constructing emancipatory knowledge- practices through their engagement with place-based social action. By means of learning through practice, reflection and embodiment, the actors produce and develop practices, skills, and processes that address ecological, political, social and economic relationships. In doing so, they produce subjectivities and critical capacities that enable Other social and political ecologies and societies to emerge. Beyond the learning by movement actors and people that interact with the movement, the study argues that these movements are proposals of counterhegemonic life- affirming realities. Ultimately, Kufunda and Ubuntu knowledge-practices are useful for the movements, the society within which the movements are doing work and the global community, to the extent that their knowledge-practices have analytic validity for social theory. iii Acknowledgements Gratitude to the source, the earth and the generation of ancestors from whom I inherited the wisdom to carry out this work. Many thanks to all my communities in different parts of the world from whose knowledge-practices I learnt a great deal. Many thanks to my friends and communities in Tkaronto. This document is a culmination of the many conversations we have over the years. Maita maita Shumba (Andrew Abraham) for the countless conversations and the good and challenging questions that have sharpened my way of being in the world. Maita maita Leslie F for the material support and moral encouragement that was instrumental in my staying the course. Many thanks to my friends at Kufunda Learning Village, the people of Mhondoro, Chegutu, Rusape, Zvimba and Ubuntu Learning Village for hosting me and teaching me so much through your words and actions. Your lived politics is the ultimate inspiration for this work. To Kudakwashe my son, I have no words for your patience and understanding as I spend countless hours on this project. Thanks for providing the soundtrack to this whole process. To my Olive Oil, you came into my life at the ‘right’ time. Thank you for the encouragement, love and care. To my Mwalimus (Teachers), Professor Portelli, Professor Wane and Professor Kumsaa, thank you for your guidance and wisdom. I am forever grateful for your support. iv Table of Contents Table of Contents………………………………………………………………………………...v Acknowledgements....................................................................................................................... iv List of Images .............................................................................................................................. vii CHAPTER 1: Introduction: It takes a village ................................................................................ 1 1.1 Kufunda Learning Movement .............................................................................................. 5 1.2 Ubuntu Learning Village ................................................................................................... 11 1.3 Positioning ......................................................................................................................... 17 1.4 Theoretical and Conceptual Framework: Decolonial Critical Theory ............................... 20 1.5 Rationale for Study ............................................................................................................ 24 1.6 Thesis structure .................................................................................................................. 28 Chapter 2. Learning to Build from Others ................................................................................... 31 2.1 Learning Theories .............................................................................................................. 35 2.3. Social Movement Theories ............................................................................................... 42 2.4. Social Movement Learning ............................................................................................... 53 Chapter 3. The lay of the land ..................................................................................................... 59 3.1 Research is a dirty word ..................................................................................................... 63 3.2 Post-colonial Indigenous Research Methodology: A Third Space Approach ................... 66 3.3 Research Design ................................................................................................................. 73 Chapter 4. Harvests from the Village fields ................................................................................ 77 4.1 The local context of the Kufunda Movement .................................................................... 83 4.2 Kufunda: Cultivating a Trans-Local Learning Movement ................................................ 85 4.3 What do Kufundees do? ..................................................................................................... 92 4.4 What are Kufundees learning and what are the implications? ......................................... 103 4.5 How do Kufundees learn? Learning Philosophy and Methods........................................ 111 Chapter 5. The village circle for reflection ................................................................................ 129 5.1 Kufunda Kufunda Kufunda: A pedagogy for another world ........................................... 131 5.2 Implications of Kufunda Knowledge-Practices ............................................................... 150 5.3 Learning emancipatory politics and social change .......................................................... 163 Chapter Six: Village wisdom and the future.............................................................................. 167 v 6.1 Implications on social movement learning theory ........................................................... 170 6.2 Contributions to scholarly fields ...................................................................................... 176 6.3 Limitations of the study ................................................................................................... 184 6.4 Recommendations for more research ............................................................................... 186 6.5 Concluding Remarks ........................................................................................................ 187 References.................................................................................................................................. 189 Appendices ................................................................................................................................ 205 vi List of Images Image 1. In Circle at Kufunda Ruwa Site .................................................................................................... 7 Image 2. Welcome to Ubuntu Learning Village ........................................................................................11 Figure 3. Madhege Village .........................................................................................................................18 Figure 4. Ubuntu open field .......................................................................................................................62 Figure 5. Ubuntu Arts ................................................................................................................................79 Figure 6. Ongoing appeal for the rain to the rainmakers. ...........................................................................80 Figure 7. Pedagogy of mistakes ...............................................................................................................112 vii CHAPTER 1: Introduction: It takes
Recommended publications
  • On Program and Abstracts
    INTERNATIONAL ASSOCIATION FOR COMPARATIVE MYTHOLOGY & MASARYK UNIVERSITY, BRNO, CZECH REPUBLIC TENTH ANNUAL INTERNATIONAL CONFERENCE ON COMPARATIVE MYTHOLOGY TIME AND MYTH: THE TEMPORAL AND THE ETERNAL PROGRAM AND ABSTRACTS May 26-28, 2016 Masaryk University Brno, Czech Republic Conference Venue: Filozofická Fakulta Masarykovy University Arne Nováka 1, 60200 Brno PROGRAM THURSDAY, MAY 26 08:30 – 09:00 PARTICIPANTS REGISTRATION 09:00 – 09:30 OPENING ADDRESSES VÁCLAV BLAŽEK Masaryk University, Brno, Czech Republic MICHAEL WITZEL Harvard University, USA; IACM THURSDAY MORNING SESSION: MYTHOLOGY OF TIME AND CALENDAR CHAIR: VÁCLAV BLAŽEK 09:30 –10:00 YURI BEREZKIN Museum of Anthropology and Ethnography & European University, St. Petersburg, Russia OLD WOMAN OF THE WINTER AND OTHER STORIES: NEOLITHIC SURVIVALS? 10:00 – 10:30 WIM VAN BINSBERGEN African Studies Centre, Leiden, the Netherlands 'FORTUNATELY HE HAD STEPPED ASIDE JUST IN TIME' 10:30 – 11:00 LOUISE MILNE University of Edinburgh, UK THE TIME OF THE DREAM IN MYTHIC THOUGHT AND CULTURE 11:00 – 11:30 Coffee Break 11:30 – 12:00 GÖSTA GABRIEL Georg-August-Universität Göttingen, Germany THE RHYTHM OF HISTORY – APPROACHING THE TEMPORAL CONCEPT OF THE MYTHO-HISTORIOGRAPHIC SUMERIAN KING LIST 2 12:00 – 12:30 VLADIMIR V. EMELIANOV St. Petersburg State University, Russia CULTIC CALENDAR AND PSYCHOLOGY OF TIME: ELEMENTS OF COMMON SEMANTICS IN EXPLANATORY AND ASTROLOGICAL TEXTS OF ANCIENT MESOPOTAMIA 12:30 – 13:00 ATTILA MÁTÉFFY Hacettepe University, Ankara, Turkey & Georg-August-Universität Göttingen,
    [Show full text]
  • The Goddess: Myths of the Great Mother Christopher R
    Gettysburg College Faculty Books 2-2016 The Goddess: Myths of the Great Mother Christopher R. Fee Gettysburg College David Leeming University of Connecticut Follow this and additional works at: https://cupola.gettysburg.edu/books Part of the English Language and Literature Commons, Folklore Commons, and the Religion Commons Share feedback about the accessibility of this item. Fee, Christopher R., and David Leeming. The Goddess: Myths of the Great Mother. London, England: Reaktion Press, 2016. This is the publisher's version of the work. This publication appears in Gettysburg College's institutional repository by permission of the copyright owner for personal use, not for redistribution. Cupola permanent link: https://cupola.gettysburg.edu/books/95 This open access book is brought to you by The uC pola: Scholarship at Gettysburg College. It has been accepted for inclusion by an authorized administrator of The uC pola. For more information, please contact [email protected]. The Goddess: Myths of the Great Mother Description The Goddess is all around us: Her face is reflected in the burgeoning new growth of every ensuing spring; her power is evident in the miracle of conception and childbirth and in the newborn’s cry as it searches for the nurturing breast; we glimpse her in the alluring beauty of youth, in the incredible power of sexual attraction, in the affection of family gatherings, and in the gentle caring of loved ones as they leave the mortal world. The Goddess is with us in the everyday miracles of life, growth, and death which always have surrounded us and always will, and this ubiquity speaks to the enduring presence and changing masks of the universal power people have always recognized in their lives.
    [Show full text]
  • The Dissemination of Visions of the Otherworld in Thirteenth-Century
    The dissemination of visions of the otherworld in England and northern France c.1150-c.1321 Christopher Thomas John Wilson Submitted by Christopher Thomas John Wilson to the University of Exeter as a thesis for the degree of Doctor of Philosophy in History in April 2012. This thesis is available for library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approvedfor the award of a degree by this or any other University. Abstract This thesis examines the dissemination of visions of the otherworld in the long thirteenth century (c.1150-1321) by analysing the work of one enthusiast for such visions, Helinand of Froidmont, and studying the later transmission of three, contrasting accounts: the vision of the monk of Eynsham (c.1196), the vision of St. Fursa (c.656) and the vision of Gunthelm (s.xiiex). It relies on a close reading and comparison of different versions of these visions as they appear in exempla collections, religious miscellanies, history chronicles and sermons. In considering the process of redaction, it corrects two imbalances in the recent scholarship: a focus on searching for, then discussing ‘authorial’ versions of the narratives and a tendency among students of literature to treat visions of the otherworld as an independent sub-genre, prefiguring Dante’s later masterpiece. Instead, by looking at the different responses of a number of authors and compilers to visions of the otherworld, this thesis shows how they interacted with other elements of religious culture.
    [Show full text]
  • Holy Places & Imagined Hellscapes
    Quidditas Volume 34 Article 3 2013 Holy Places & Imagined Hellscapes: Qualifying Comments on Loca Sancta Sermon Studies—Christian Conversion in Northern Europe & Scandinavia, c. 500-1300 Todd P. Upton Denver, Colorado Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Upton, Todd P. (2013) "Holy Places & Imagined Hellscapes: Qualifying Comments on Loca Sancta Sermon Studies—Christian Conversion in Northern Europe & Scandinavia, c. 500-1300," Quidditas: Vol. 34 , Article 3. Available at: https://scholarsarchive.byu.edu/rmmra/vol34/iss1/3 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Quidditas 34 (2013) 29 Holy Places & Imagined Hellscapes: Qualifying Comments on Loca Sancta Sermon Studies—Christian Conversion in Northern Europe & Scandinavia, c. 500-1300 Todd P. Upton Denver, Colorado The paper uses methods from medieval sermon studies to argue that an insularity in “monastic consciousness” can be traced to earlier centuries than the more generally discussed (and better documented) scholastic environments of 13th century monastic and cathedral schools. It assesses how a monastic discourse reliant on Biblical typologies informed the Christian conversion of northern Germanic and Scandinavian peoples (c. 500-1300, including the British Isles and Iceland). Moments of encounter between Christian missionaries and pagan cultures helped delineate this discourse, most apparent in extant records that reveal Christian and Norse perceptions of geography, holy places, deity worship, and eschatological expectations.
    [Show full text]
  • From the Graeco–Roman Underworld to the Celtic Otherworld: the Cultural Translation of a Pagan Deity
    From the Graeco–Roman Underworld to the Celtic Otherworld: The Cultural Translation of a Pagan Deity angana moitra edieval narratives and literary texts are outfitted with text- worlds inhabited by figures who are as diverse and complex as Mthey are numerous in number. Although many of these figures represent unique artistic creations, some constitute prototypes with echoes in other literary and textual cultures. Although the narrative trajectories of medieval texts demarcate intended (or unintended) destinations for its cast of characters, it is important to note that the mere act of appearance within the narrative text-world is itself the destination for many of these figures, a destination that is often reached via a circuitous cultural pere- grination. As reflections of cultural attitudes which are dynamic, protean, and in a state of constant flux, literary figures are effervescent and contin- uously adapting to contextual specificities. But although discrete literary cultures have their own defining and unique characteristics, they do not exist in a vacuum, hermetically sealed off from developments in religious, political, and sociocultural life. On the contrary, textual cultures and lit- erary figures often demonstrate patterns of continuity (albeit in different forms) as the cultural systems of which they are a part interact with each other. Although such intercultural communication is typically viewed as a necessary by-product of an increasingly globalised world, it is not an invention of the modern age. Medieval cultures have all too frequently been negatively viewed as insular, monolithic systems frozen in time as fossilised blocs, which constitutes a reductive and totalising approach that overlooks how the social, political, literary, and religious systems of the Middle Ages actively mingled with each other in many contexts.
    [Show full text]
  • A Comparison of Mythological Traditions from Ireland and Iceland
    THE ENCHANTED ISLANDS: A COMPARISON OF MYTHOLOGICAL TRADITIONS FROM IRELAND AND ICELAND A Pro Gradu Thesis by Katarzyna Herd Department of English 2008 JYVÄSKYLÄN YLIOPISTO Tiedekunta – Faculty Laitos – Department Humanistinen tiedekunta Englanninkielen laitos Tekijä – Author Katarzyna Herd Työn nimi – Title The Enchanted Islands: A comparison of mythological traditions from Ireland and Iceland Oppiaine – Subject Työn laji – Level Englanninkieli Pro gradu -tutkielma Aika – Month and year Sivumäärä – Number of pages Huhtikuussa 2008 124 Tiivistelmä – Abstract Vertailen tutkielmassani keskenään kelttiläistä ja skandinaavista mytologiaa. Molemmilla maailmankatsomuksilla uskotaan olevan juuret samassa indoeurooppalaisessa lähteessä ja ne ovat olleet historian aikana jatkuvasti tekemisissä toistensa kanssa. Tästä johtuen niiden uskotaan olevan samankaltaisia rakenteeltaan ja sisällöltään. Tutkielman lähtökohtana on, että mytologioiden samasta alkuperästä huolimatta ne ovat kehittäneet omat, toisistaan riippumattomat maailmankuvat. Analyysin päälähteitä ovat englanninkieliset käännökset keskiaikaisista teksteistä, kuten ”Book of Invasions”, Proosa-Edda ja Runo-Edda, sekä Crosslay-Hollandin ja P.B. Ellisin kirjaamat myytit. Kriittisen tarkastelun kohteena ovat myös muun muassa Hermin, Eliaden ja MacCullochin esittämät teoriat mytologioiden synnystä ja tarkoituksesta. Teorioiden ja tekstien vertailu antaa ymmärtää, että molemmat mytologiat kantavat samankaltaisia indoeurooppalaisille isäkulttuureille tyypillisiä maskuliinisia elementtejä, mutta
    [Show full text]
  • Slavic Pagan World
    Slavic Pagan World 1 Slavic Pagan World Compilation by Garry Green Welcome to Slavic Pagan World: Slavic Pagan Beliefs, Gods, Myths, Recipes, Magic, Spells, Divinations, Remedies, Songs. 2 Table of Content Slavic Pagan Beliefs 5 Slavic neighbors. 5 Dualism & The Origins of Slavic Belief 6 The Elements 6 Totems 7 Creation Myths 8 The World Tree. 10 Origin of Witchcraft - a story 11 Slavic pagan calendar and festivals 11 A small dictionary of slavic pagan gods & goddesses 15 Slavic Ritual Recipes 20 An Ancient Slavic Herbal 23 Slavic Magick & Folk Medicine 29 Divinations 34 Remedies 39 Slavic Pagan Holidays 45 Slavic Gods & Goddesses 58 Slavic Pagan Songs 82 Organised pagan cult in Kievan Rus' 89 Introduction 89 Selected deities and concepts in slavic religion 92 Personification and anthropomorphisation 108 "Core" concepts and gods in slavonic cosmology 110 3 Evolution of the eastern slavic beliefs 111 Foreign influence on slavic religion 112 Conclusion 119 Pagan ages in Poland 120 Polish Supernatural Spirits 120 Polish Folk Magic 125 Polish Pagan Pantheon 131 4 Slavic Pagan Beliefs The Slavic peoples are not a "race". Like the Romance and Germanic peoples, they are related by area and culture, not so much by blood. Today there are thirteen different Slavic groups divided into three blocs, Eastern, Southern and Western. These include the Russians, Poles, Czechs, Ukrainians, Byelorussians, Serbians,Croatians, Macedonians, Slovenians, Bulgarians, Kashubians, Albanians and Slovakians. Although the Lithuanians, Estonians and Latvians are of Baltic tribes, we are including some of their customs as they are similar to those of their Slavic neighbors. Slavic Runes were called "Runitsa", "Cherty y Rezy" ("Strokes and Cuts") and later, "Vlesovitsa".
    [Show full text]
  • A Reader in Comparative Indo-European Religion
    2018 A READER IN COMPARATIVE INDO-EUROPEAN RELIGION Ranko Matasović Zagreb 2018 © This publication is intended primarily for the use of students of the University of Zagreb. It should not be copied or otherwise reproduced without a permission from the author. TABLE OF CONTENTS Abbreviations........................................................................................................................ Foreword............................................................................................................................... PART 1: Elements of the Proto-Indo-European religion...................................................... 1. Reconstruction of PIE religious vocabulary and phraseology................................... 2. Basic Religious terminology of PIE.......................................................................... 3. Elements of PIE mythology....................................................................................... PART II: A selection of texts Hittite....................................................................................................................................... Vedic........................................................................................................................................ Iranian....................................................................................................................................... Greek.......................................................................................................................................
    [Show full text]
  • Chapter 4. a Journey to the Netherworld: Reconstructing
    Chapter 4. A journey to the netherworld Reconstructing features of Indo-European mythology of death and funeral rituals from Baltic, Slavic, and Buddhist parallels by Boris Oguibénine 1 & Nataliya Yanchevskaya 2 Abstract. This paper reconstructs some aspects of the Indo-European mythology related to death, the journey to the netherworld, and the process of dying and returning from the world of the dead. Particu- larly, we compare and contrast a series of Old Indian (Vedic), Indo-Iranian, Old Slavic, and Baltic myths and burial rituals. We isolate the mythological motif of a path to the netherworld (the world of the dead or ancestors), e.g. crossing the waters, going over fire, ascending a tree, descending into a well, etc. The motif of a path is compared and contrasted with the motif of a mythological character that undertakes a journey to the netherworld, completes it, and returns back to the world of the living. In Indo-Iranian and Old Slavic traditions, there is a number of myths and folktales that have a character whose name usually means ‘the Third’ (for example, Slavic Tret’yak) who goes to or finds himself in the netherworld (the third kingdom), overcomes a variety of obstacles (sometimes escaping three inevitable deaths), miraculously returns to the living, reestablishes the connection between the three worlds (netherworld, heaven, and earth), and thus recreates the tripartite Universe. The aforementioned Indo-European motifs find their continuation in Buddhist soteriological myths. The latter are structured as a sequence of motifs: to exist in the world of the living – to die hav- ing reached the limit of life in due course – to be reborn by overcoming obstacles.
    [Show full text]
  • Chapter on History of the Otherworld
    PERCEPTIONS OF ANNWN: THE OTHERWORLD IN THE FOUR BRANCHES OF THE MABINOGI Rhian Rees MA Celtic Studies Dissertation Department of Welsh and Bilingual Studies Supervisor: Dr Jane Cartwright University of Wales Trinity Saint David, Lampeter 2012 2 ABSTRACT There is little description or positive information about the realm of Annwn in the Four Branches, and relatively few publications have explored the Otherworld in the Mabinogi in any depth. The redactor presumably did not deem such detail necessary since in his time the Otherworld was a place familiar to his audience from many other stories and folk-tales which have not survived to inform our own times. The objective of this thesis, therefore, is to establish the perceived location of the Celtic Otherworld, its nature and topography, and to obtain descriptions of its people, buildings and animals and any distinctive objects or characteristics pertaining to it. The ways in which Annwn influences each of the Four Branches are also considered. Some sketchy evidence is available in Welsh poetry, mostly various descriptive names reflecting different aspects of Annwn, but for more detailed information it is necessary to trawl the waters of early Irish literature. The Irish poems and stories give much fuller particulars of all characteristics of the Celtic Otherworld, though they do suggest that there was more than one such other world. Some parallels from Norse literature and the Lais of Marie de France also reinforce certain themes of this thesis, such as magical tumuli and magical bags and
    [Show full text]
  • Perceiving the Other: Sensory Phenomena and Experience in the Early Medieval Otherworld
    Perceiving the other: sensory phenomena and experience in the early medieval OtherWorld Robert Penkett University of Reading During tbe opening decades of tbe seventb century a multi-volumed work began to appear in Visigotbic Spain which was soon to be cberisbed by innumerable readers througbout tbe Middle Ages and over much of tbe Christian West. Tbis work, tbe Etymologies of Isidore of Seville (c.560-636), contains, in "addition to a wealtb of information on tbe seven liberal arts, an impressive storehouse of knowledge on such diverse subjects as agriculture, architecture, geograpby, medicine, tbeological matters and zoology" It was, and still is, an invaluable source botb for, and of, Visigotbic tbougbt, a summa of early medieval learning. In one of its twenty volumes, De homine et portentis, On the human and the monster, Isidore discusses tbe natures - botb external and internal - of men and women. In examining tbe derivation of tbe word 'av8pW1Wr; be quotes from tbe Metamorphoses of Ovid (43 BC­ AD 17/18) when tbe poet describes tbe buman being, raised up from tbe soil and looking heavenwards to contemplate bis Creator: Wbereas otber animals bang tbeir beads and look at tbe ground, be made humans stand erect, bidding tbem look up to beaven, and lift tbeir beads to tbe stars. I Isidore continues, A buman, tberefore, standing uprigbt, looks up to tbe sky in order tbat he may seek God, not upon tbe eartb as beasts do, fashioned by nature witb beads looking downward and dominated by tbeir bellies.2 92 Robert Penkett 'A human, therefore, standing upright, looks up to the sky that he may seek God.' What will God look like? What will the sounds of praise be like? Will we all be the same gender in heaven? Will people have the same infll1Ilities that they endured on earth? Will martyrs still bear signs of their mutilations? What will the odour of sanctity be like? Will we have to eat? Such questions had been theological hot potatoes in the early centuries of the Christian era, an age profoundly concerned with life after death.
    [Show full text]
  • Beyond Death: Transition and the Afterlife
    Beyond Death: Transition and the Afterlife Dr. Roger J. Woolger ‘He who dies before he dies, does not die when he dies’. Abraham of Santa Clara. ‘Zen has no other secrets than seriously thinking about birth and death’ Takeda Shingen ‘We are not dealing here with irreality. The mundus imaginalis is a world of autonomous forms and images...It is a perfectly real world preserving all the richness and diversity of the sensible world but in a spiritual state’. Henry Corbin By way of introduction I should say that I am a psychotherapist trained in Jungian psychoanalysis and various other modalities and that my current practice uses what is called ‘regression’ to early childhood, past life, inter-life and other transpersonal or ‘spiritual’ experiences. (In other contexts - see below - the word ‘regression’ can equally refer to what shamans call ‘journeying’) But I also hold degrees in the comparative phenomenology of religion, a subject that greatly illuminates the kind of areas that we are here today calling ‘beyond death’. Our starting point today has been the, by now, quite extensive documentation of so-called Near Death Experience (NDE); you have heard the detailed reports discussed by Dr. Fenwick’s and Dr. Powell’s reflections on similar experiences. It will already seem apparent that the scientific paradigm that seeks fully to explain such phenomena in materialistic terms is stretched beyond its limits. Not long ago, I saw a tape of a major British television program where a woman suffered a clinical NDE during an operation and reported, while ‘out of her body’ seeing an instrument in the operating room she could not possibly have seen while in her body and alive.
    [Show full text]