Friday, September 17, 2021
Thursday, September 9, 2021
Most cultures exhibit a particular configuration or style. A single value or pattern of perceiving the world often leaves its stamp on several institutions in the society. Examples are "machismo" in Spanish-influenced cultures, "face" in Japanese culture, and "pollution by females" in some highland New Guinea cultures. Here Horace Miner demonstrates that "attitudes about the body" have a pervasive influence on many institutions in Nacirema society.
The anthropologist has become so familiar with the diversity of ways in which different people behave in similar situations that he is not apt to be surprised by even the most exotic customs. In fact, if all of the logically possible combinations of behavior have not been found somewhere in the world, he is apt to suspect that they must be present in some yet undescribed tribe. The point has, in fact, been expressed with respect to clan organization by Murdock. In this light, the magical beliefs and practices of the Nacirema present such unusual aspects that it seems desirable to describe them as an example of the extremes to which human behavior can go.
Professor Linton  first brought the ritual of the Nacirema to the attention of anthropologists twenty years ago, but the culture of this people is still very poorly understood. They are a North American group living in the territory between the Canadian Cree, the Yaqui and Tarahumare of Mexico, and the Carib and Arawak of the Antilles. Little is known of their origin, although tradition states that they came from the east...
Nacirema culture is characterized by a highly developed market economy which has evolved in a rich natural habitat. While much of the people's time is devoted to economic pursuits, a large part of the fruits of these labors and a considerable portion of the day are spent in ritual activity. The focus of this activity is the human body, the appearance and health of which loom as a dominant concern in the ethos of the people. While such a concern is certainly not unusual, its ceremonial aspects and associated philosophy are unique.
The fundamental belief underlying the whole system appears to be that the human body is ugly and that its natural tendency is to debility and disease. Incarcerated in such a body, man's only hope is to avert these characteristics through the use of ritual and ceremony. Every household has one or more shrines devoted to this purpose. The more powerful individuals in the society have several shrines in their houses and, in fact, the opulence of a house is often referred to in terms of the number of such ritual centers it possesses. Most houses are of wattle and daub construction, but the shrine rooms of the more wealthy are walled with stone. Poorer families imitate the rich by applying pottery plaques to their shrine walls.
While each family has at least one such shrine, the rituals associated with it are not family ceremonies but are private and secret. The rites are normally only discussed with children, and then only during the period when they are being initiated into these mysteries. I was able, however, to establish sufficient rapport with the natives to examine these shrines and to have the rituals described to me.
The focal point of the shrine is a box or chest which is built into the wall. In this chest are kept the many charms and magical potions without which no native believes he could live. These preparations are secured from a variety of specialized practitioners. The most powerful of these are the medicine men, whose assistance must be rewarded with substantial gifts. However, the medicine men do not provide the curative potions for their clients, but decide what the ingredients should be and then write them down in an ancient and secret language. This writing is understood only by the medicine men and by the herbalists who, for another gift, provide the required charm.
The charm is not disposed of after it has served its purpose, but is placed in the charmbox of the household shrine. As these magical materials are specific for certain ills, and the real or imagined maladies of the people are many, the charm-box is usually full to overflowing. The magical packets are so numerous that people forget what their purposes were and fear to use them again. While the natives are very vague on this point, we can only assume that the idea in retaining all the old magical materials is that their presence in the charm-box, before which the body rituals are conducted, will in some way protect the worshiper.
Beneath the charm-box is a small font. Each day every member of the family, in succession, enters the shrine room, bows his head before the charm-box, mingles different sorts of holy water in the font, and proceeds with a brief rite of ablution. The holy waters are secured from the Water Temple of the community, where the priests conduct elaborate ceremonies to make the liquid ritually pure.
In the hierarchy of magical practitioners, and below the medicine men in prestige, are specialists whose designation is best translated as "holy-mouth-men." The Nacirema have an almost pathological horror of and fascination with the mouth, the condition of which is believed to have a supernatural influence on all social relationships. Were it not for the rituals of the mouth, they believe that their teeth would fall out, their gums bleed, their jaws shrink, their friends desert them, and their lovers reject them. They also believe that a strong relationship exists between oral and moral characteristics. For example, there is a ritual ablution of the mouth for children which is supposed to improve their moral fiber.
The daily body ritual performed by everyone includes a mouth-rite. Despite the fact that these people are so punctilious  about care of the mouth, this rite involves a practice which strikes the uninitiated stranger as revolting. It was reported to me that the ritual consists of inserting a small bundle of hog hairs into the mouth, along with certain magical powders, and then moving the bundle in a highly formalized series of gestures.
In addition to the private mouth-rite, the people seek out a holy-mouth-man once or twice a year. These practitioners have an impressive set of paraphernalia, consisting of a variety of augers, awls, probes, and prods. The use of these items in the exorcism of the evils of the mouth involves almost unbelievable ritual torture of the client. The holy-mouth-man opens the client's mouth and, using the above mentioned tools, enlarges any holes which decay may have created in the teeth. Magical materials are put into these holes. If there are no naturally occurring holes in the teeth, large sections of one or more teeth are gouged out so that the supernatural substance can be applied. In the client's view, the purpose of these ministrations  is to arrest decay and to draw friends. The extremely sacred and traditional character of the rite is evident in the fact that the natives return to the holy-mouth-men year after year, despite the fact that their teeth continue to decay.
It is to be hoped that, when a thorough study of the Nacirema is made, there will be careful inquiry into the personality structure of these people. One has but to watch the gleam in the eye of a holy-mouth-man, as he jabs an awl into an exposed nerve, to suspect that a certain amount of sadism is involved. If this can be established, a very interesting pattern emerges, for most of the population shows definite masochistic tendencies. It was to these that Professor Linton referred in discussing a distinctive part of the daily body ritual which is performed only by men. This part of the rite includes scraping and lacerating the surface of the face with a sharp instrument. Special women's rites are performed only four times during each lunar month, but what they lack in frequency is made up in barbarity. As part of this ceremony, women bake their heads in small ovens for about an hour. The theoretically interesting point is that what seems to be a preponderantly masochistic people have developed sadistic specialists.
The medicine men have an imposing temple, or latipso, in every community of any size. The more elaborate ceremonies required to treat very sick patients can only be performed at this temple. These ceremonies involve not only the thaumaturge  but a permanent group of vestal maidens who move sedately about the temple chambers in distinctive costume and headdress.
The latipso ceremonies are so harsh that it is phenomenal that a fair proportion of the really sick natives who enter the temple ever recover. Small children whose indoctrination is still incomplete have been known to resist attempts to take them to the temple because "that is where you go to die." Despite this fact, sick adults are not only willing but eager to undergo the protracted ritual purification, if they can afford to do so. No matter how ill the supplicant or how grave the emergency, the guardians of many temples will not admit a client if he cannot give a rich gift to the custodian. Even after one has gained and survived the ceremonies, the guardians will not permit the neophyte to leave until he makes still another gift.
The supplicant entering the temple is first stripped of all his or her clothes. In everyday life the Nacirema avoids exposure of his body and its natural functions. Bathing and excretory acts are performed only in the secrecy of the household shrine, where they are ritualized as part of the body-rites. Psychological shock results from the fact that body secrecy is suddenly lost upon entry into the latipso. A man, whose own wife has never seen him in an excretory act, suddenly finds himself naked and assisted by a vestal maiden while he performs his natural functions into a sacred vessel. This sort of ceremonial treatment is necessitated by the fact that the excreta are used by a diviner to ascertain the course and nature of the client's sickness. Female clients, on the other hand, find their naked bodies are subjected to the scrutiny, manipulation and prodding of the medicine men.
Few supplicants in the temple are well enough to do anything but lie on their hard beds. The daily ceremonies, like the rites of the holy-mouth-men, involve discomfort and torture. With ritual precision, the vestals awaken their miserable charges each dawn and roll them about on their beds of pain while performing ablutions, in the formal movements of which the maidens are highly trained. At other times they insert magic wands in the supplicant's mouth or force him to eat substances which are supposed to be healing. From time to time the medicine men come to their clients and jab magically treated needles into their flesh. The fact that these temple ceremonies may not cure, and may even kill the neophyte, in no way decreases the people's faith in the medicine men.
There remains one other kind of practitioner, known as a "listener." This witchdoctor has the power to exorcise the devils that lodge in the heads of people who have been bewitched. The Nacirema believe that parents bewitch their own children. Mothers are particularly suspected of putting a curse on children while teaching them the secret body rituals. The counter-magic of the witchdoctor is unusual in its lack of ritual. The patient simply tells the "listener" all his troubles and fears, beginning with the earliest difficulties he can remember. The memory displayed by the Nacirema in these exorcism sessions is truly remarkable. It is not uncommon for the patient to bemoan the rejection he felt upon being weaned as a babe, and a few individuals even see their troubles going back to the traumatic effects of their own birth.
In conclusion, mention must be made of certain practices which have their base in native esthetics but which depend upon the pervasive aversion to the natural body and its functions. There are ritual fasts to make fat people thin and ceremonial feasts to make thin people fat. Still other rites are used to make women's breasts larger if they are small, and smaller if they are large. General dissatisfaction with breast shape is symbolized in the fact that the ideal form is virtually outside the range of human variation. A few women afflicted with almost inhuman hyper-mammary development are so idolized that they make a handsome living by simply going from village to village and permitting the natives to stare at them for a fee.
Reference has already been made to the fact that excretory functions are ritualized, routinized, and relegated to secrecy. Natural reproductive functions are similarly distorted. Intercourse is taboo as a topic and scheduled as an act. Efforts are made to avoid pregnancy by the use of magical materials or by limiting intercourse to certain phases of the moon. Conception is actually very infrequent. When pregnant, women dress so as to hide their condition. Parturition takes place in secret, without friends or relatives to assist, and the majority of women do not nurse their infants.
Our review of the ritual life of the Nacirema has certainly shown them to be a magic-ridden people. It is hard to understand how they have managed to exist so long under the burdens which they have imposed upon themselves. But even such exotic customs as these take on real meaning when they are viewed with the insight provided by Malinowski  when he wrote:
Looking from far and above, from our high places of safety in the developed civilization, it is easy to see all the crudity and irrelevance of magic. But without its power and guidance early man could not have mastered his practical difficulties as he has done, nor could man have advanced to the higher stages of civilization.
1 From "Body Ritual among the Nacirema," American Anthropologist 58 (1956): 503-507. All footnotes were added by Dowell.
2 George Peter Murdock (1897-1996 [?]), famous ethnographer.
3 Ralph Linton (1893-1953), best known for studies of enculturation (maintaining that all culture is learned rather than inherited; the process by which a society's culture is transmitted from one generation to the next), claiming culture is humanity's "social heredity."
4 A washing or cleansing of the body or a part of the body. From the Latin abluere, to wash away.
5 Marked by precise observance of the finer points of etiquette and formal conduct.
6 It is worthy of note that since Prof. Miner's original research was conducted, the Nacirema have almost universally abandoned the natural bristles of their private mouth-rite in favor of oil-based polymerized synthetics. Additionally, the powders associated with this ritual have generally been semi-liquefied. Other updates to the Nacirema culture shall be eschewed in this document for the sake of parsimony.
7 Tending to religious or other important functions.
8 A miracle-worker.
9 Bronislaw Malinowski (1884-1942), famous cultural anthropologist best known for his argument that people everywhere share common biological and psychological needs and that the function of all cultural institutions is to fulfill such needs; the nature of the institution is determined by its function.
10 Did you get it?
“Body Ritual among the Nacirema” by Horace Miner. Reprinted without permission of the American Anthropological Association from American Anthropologist 58:3, June 1956.
Friday, September 3, 2021
That’s It! I’m packing up and moving to Texas, to become a
Abortion Bounty Hunter! I always wanted to be able to hunt down
citizens aiders-and-abettors of crimes against the EMPIRE! Originally called
the Handmaid’s Tale law, Texas bill SB8 outlaws all abortions once medical
professionals can detect cardiac activity. Never mind that this threshold is
crossed before most handmaids women even know they are expecting…
But more to the point of my change of career, the Texas law allows me to hunt down and bring to justice any Texas abortion provider who violates the law, as well as anyone who “aids or abets” a woman getting the procedure. The pay looks pretty good. All I have do is file a lawsuit against the abettor, and I get paid $10 K for a guilty verdict. I’ll be going after those foul Uber drivers first, you can bet your sweet ass.
Hell, I don’t even have to move to Texas, because the law
allows anyone, anywhere in Amerika to bring a lawsuit against any Texan
suspected of aiding and abetting. I don’t
even need to be associated in any way whatsoever to the
medical procedure crime,
to bring suit. All I have to do is hunt down the perp, slap a lawsuit on ‘em,
and it’s payday!
This is a sweet deal for the State of Texas. Bringing in bounty hunters like me, allows them to not have to enforce the law themselves. Never mind that such a law is illegal as hell and would be struck down, if the State of Texas tried to enforce it. Such an evasive maneuver is insidiously, diabolically brilliant, when you get right down to it. This way, they don’t have to get their hands dirty.
If it’s illegal, you ask… how is the State of Texas going to get away with it?
This seemingly illegal law is being allowed to go into effect in Texas, because of the exploitation of a back-door instrument of the US Supreme Court, called the Shadow Docket. Such a maneuver smells worse than any Deep State fever dream you can imagine… and I know you can imagine some pretty wild Deep State conspiracies… believe you me.
The Shadow Docket is an obscure procedure that refers to decisions
from the United States Supreme Court, which are decided outside of its regular
docket without oral argument. Cases dispatched by the Shadow Docket can be
buried resolved even as
lower courts are continuing to assess them… even before all the evidence is
known. Decisions can come in the middle of the night, with no public discussion
and no guidance to lower-court judges on how to analyze similar cases.
The way that the Supreme Court is supposed to work... is to allow the impacted parties of a case to argue their points both in written briefs and orally before it issues a detailed explanation of its decision. Through this (shadow docket) procedure, the Supreme Court doesn’t have to explain themselves in any way, shape or form.
According to an article from Reuters, by Lawrence Hurley, Andrew Chung and Jonathan Allen… the speed and secretiveness of the Shadow Docket has drawn criticism from legal experts both on the right and left, who call it an improper use of the court’s tremendous power.
“It's hard for the public to know what is going on, and it's hard for the public to trust that the court is doing its best work,” said William Baude, a conservative law professor at University of Chicago Law School who coined the phrase “Shadow Docket.”
“To get on the shadow docket, any litigant can apply to a single justice, who decides whether to forward the dispute to the full court. Five votes among the nine justices are needed to grant a request. No oral arguments are made but opposing attorneys can file briefs in opposition. To be granted, the request must meet certain criteria, including that the applicants would suffer 'irreparable harm' if it is not granted.”
- Lawrence Hurley, et al
So there you have it. The Supreme Court no longer follows their own, transparent protocols, in favor of a dead-of-night maneuvers that, for all intents and purposes, circumnavigates and subverts the law. The Supreme Court's 5 to 4 decision denied an emergency request to block Texas’ radical new abortion ban, free of any normal court deliberations. So if all you conspiracy theorists out there have been worried about a Deep State… this is it.
The thing is, this is of great concern for all of us… Left and Right. The evil exploits of EMPIRE are designed to divide us into siloed camps of ideology… ideology spoon-fed to us by EMPIRE. Divide and conquer has always been the game plan of EMPIRE… and recently, they have gotten pretty good at it. Remember, we have much more in common than any of us have with the sympathizers, implementers and lackeys of EMPIRE.
Again, this is not about Right or Left… this is about recognizing the manipulations of EMPIRE as a smokescreen, designed to divert our attention away from the fleecing and ultimate destruction of the planet. Think about all the contentious happenings of the last few years. Regardless of how we feel about any particular issue, the contention being provoked... is by design. In the words of Robert Anton Wilson… “Don’t Let Them Immanentize the Eschaton!”
Oh, and by the way… I’m not going to move to Texas. I’m not going to become a Abortion Bounty Hunter… at the end of the day, I just don’t have the heart for it.
- J ♥
- J ♥