Malidoma Patrice Somé: Page Official. K likes. Malidoma Patrice Somé- Official Page. This word suggests that the life and power of certain things depend upon their resistance to the kind of categorizing knowledge that human beings apply to. They were mentioned in the thread about Eliot Cowan and I think they might want a separate thread: Complete names: Malidoma Patrice Some.
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Be the first to learn about new releases! Rainy encounters between heaven and Earth were sexual love on a cosmic scale. All of nature became involved. In turn, heaven caressed the Earth with heavy winds, which rushed toward their erotic climax, the tornado. The rainy season is the season of life. Yes, it had rained the night before. Human words cannot encode the meaning because human language has access only to the shadow of meaning.
It is forbidden to illuminate it, for light scares the Spirit away…. The one exception to this rule is the bonfire. There are countless people in the West whose efforts are sadly wasted because they have no means of expressing their unique genius. In the psyches of such people there is an inner power and authority that fails to shine because the world around them is blind to it. For the nearly powerless, partice authority is often the only power available. A corporate community is not a community.
Power, Healing and Community. So we enter into ritual in order to respond to the call of the soul. A person who wastes is a person who insults the gods. In light of the waste encountered in the modern world, one wonders if anyone knows that there is a world outside of this abundance where people are aware of priorities other than materialism. More often than not, we think pain is a signal that we must stop, rather than find its source.
Our souls do not like stagnation. Our souls aspire toward growth, that is, toward remembering all that we have forgotten due to our trip to this place, the earth. In this context, a body in pain is a soul in longing. Why do the innocent suffer from the ;atrice of others? Why is it that social responsibilities are inseparable from rituals?
And why is it so important that every individual in a community stay in good rapport with their gods and goddesses? Mzlidoma fading and disappearance of ritual in modern culture is, from the viewpoint of the Dagara, expressed in several ways: In a context like this there are no elders to help anyone remember through initiation of his or her important place in the community.
Those who seek to remember have an attraction toward violence. They live their life constantly upset or angry, and those responsible for them are at a loss as to what to do. Maidoma first blush this culture shows itself as heaven somewhere away from the planet. But there is still connection to the planet in a left-handed way.
Malidoma Patrice Somé Quotes (Author of Of Water and the Spirit)
Americans are spoiled every which way, to the point where they behave as if no one else on the planet can possibly be hungry patricw unsheltered or without a television pateice or a telephone. Incredibly, I find that they are even aware that they are the only people in this whole world to enjoy the privilege of waste and squandering. Sometimes they even expect the rest of the world still to be walking naked, sheltered in huts and eating lizards and worms.
But when I added that in our capital city of Ouagadougou the ambassador of the United States sleeps in the tallest tree, he walked away patride and a bit suspicious. Americans are bred to expect the rest of the world to be underdeveloped. In a way, Mr. Mazrui is not just speaking about mechanized Africa, where the worship of the ancestors is being gradually replaced with the worship of machines.
He is also speaking to the developed countries, where the antlike frenzy of life, characterized by a work-obsessed culture, is symptomatic of an illness that is perhaps too large to face. Such people would not be ashamed to express their hunger malldoma transcendence — these are the kind of people in need of ritual. David Kertzer, in Ritual, Politics and Power, points out it is innately inscribed within humans to do ritual. He goes on to show that ritual exists in every aspect of political practice where the construction of power is ordered by symbol and ceremony.
Mlidoma him, ritual is unavoidable in modern political and social interplay because it is something that enables people to deal with archetypes.
There is some truth in such a vision. But I think that the term is being manipulated to fit certain urges for legitimization. One can claim divine sponsorship to justify actions that have nothing to do with the divine.
One has only to look at American televangelism for that. So whenever ritual happens in a maliodma commanded by or dominated by smoe machine, ritual becomes a statement against the very rhythm that feeds the needs of that machine. It makes no difference whether it is a political machine or otherwise.
Sight is zome language, as are pain, touch, smell and taste. The most powerful among them is the feeling of pain. For the Dagara elder, pain is the result of a resistance to something new — something toward which an old dispensation is at odds. We are made of layers of situations or experiences.
Each one of them likes to use a specific part of ourselves in which patice lodge. A new experience that does not have a space to sit in within us will have to kick an old one out. The old one that does not want to leave will resist the new one, and the result is registered by us as pain.
This is why the elders call it Tuo. It means invasion, hunting, meeting with a violent edge. It also means boundary. Pain, therefore, is our body complaining about an intruder.
A person in pain is being spoken to by that part of himself that knows only how to communicate in this way. The Dagara elders would say yes. They believe that patricce person who has suffered is a person who has heard pain won Tuo. The person hears the pain as a creative action, connecting that person with his or her highest self, which prescribes an alternative to spiritual death. So pain at least teaches us something.
It is commotion, e-motion and a call for a rebirth. It teaches that one must return to a mode of living that began with life itself. This presupposes that one does not enter into a ritual without a purpose, a goal.
As I said earlier, ritual is called for because our soul communicates things to us that the body translates as need, or want, or absence. So illness, perhaps, is the sign language of the soul in need of attention.
This means that our soul is the part of us that picks up on situations well ahead of our conscious awareness of them. There are many cases in which people live separated from their souls in this culture.
There are many cases of people actually ending their lives because there was no home to go to nor any kind of ritual to receive, such as the one from which I was fortunate enough to benefit.
A Dagara elder would include such situations as accidents, heart attacks, or any sudden death within the category of separated souls.
So the question as to whether an accident could have been avoided has its answer linked to whether it is possible for society to see the soul of the dying before its actual death.
The magnet of materialism is keeping people too busy to hear about spiritual change. In addition, the power of the Machine causes people not to hear what we have to say. The Machine is influencing a greater part of our lives than we think.
Ritual enables us to live a life that is much closer to what our souls aspire to. It is not a place of distraction but a place of being. All Quotes Add A Quote. Of Water and the Spirit ratings. The Healing Wisdom of Africa ratings. We Have No Word for Sex 9 ratings.
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