Content Analysis of Mehinaku Dreams

Gregor, Thomas

doi:10.1007/978-1-137-08545-0_8

Cited by 10 publications

(12 citation statements)

References 7 publications

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“…In each of these cases, strong correlations have been found between patterns in dream content and the variables in question (Bulkeley 2002;Domhoff 1996Domhoff , 2003Foulkes 1999;Gregor 2001;Grey and Kalsched 1971;King 2006;Kramer 2000;Lortie-Lussier et al 1992;Schredl 2003;Strauch and Meier 1996;Yamanaka et al 1982). Taken together, this research supports the idea that dreams accurately reflect the most emotionally important concerns, activities, and experiences of the individual's waking life (for an earlier anthropological argument along the same lines, see Eggan 1952).…”

Section: Introductionsupporting

confidence: 77%

The Religious Content of Dreams: A New Scientific Foundation

Bulkeley

2008

Pastoral Psychol

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Dream content is meaningfully related to waking life religiosity, so much so that reading a person's dream reports "blindly," without any other personal information or associations from the dreamer, can reveal with surprising accuracy his or her basic waking attitude toward religion and spirituality. Two long-term dream journals are analyzed in this manner, and the results demonstrate that dream content is an accurate reflection of a person's religious beliefs, practices, and experiences. The significance of this for pastoral psychologists lies not in specific new techniques of dream interpretation but more fundamentally in supporting the practice of paying attention to dreams in the first place. The goal of the article is to build a bridge between pastoral psychological interest in dreams and the latest findings in the scientific study of dreaming. Contrary to the assumption that religion and science inevitably conflict with each other, dreaming offers an area of potential religion-science convergence.

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Section: Introductionsupporting

confidence: 77%

The Religious Content of Dreams: A New Scientific Foundation

Bulkeley

2008

Pastoral Psychol

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“…Indigenous people have aggressive animal dreams. Van de Castle (1994) and Gregor (1981) found that animal dream reports among indigenous tribes reflected their waking concerns, with the dreamer being pursued by a wild animal or the dreamer hunting an animal for food.…”

Section: Discussionmentioning

confidence: 99%

“…In a similar study of indigenous people, Gregor (1981) studied the dream reports of the Mehinaku, a tribe in the Amazon rainforest. He found more physical aggression in Mehinaku dream reports than in U.S. dream reports.…”

Section: Animal Dream Reports In Indigenous Culturesmentioning

confidence: 99%

Dream reports of animal rights activists.

Lewis

2008

Dreaming

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This study examined the nighttime dream experiences of animal rights activists. The sample consisted of 284 activists who attended the Animal Rights 2004 conference. Participants completed the C. S. Hall and R. Van de Castle (1966) Most Recent Dream Survey (as cited in Domhoff, 1996. The data on dreams were compared with statistical norms on dream content developed by C. S. Hall and R. Van de Castle (as cited in Domhoff, 1996). Results indicated that activists reported animal dream characters at a much higher rate than the general population. Activists also overwhelmingly had more friendly animal dreams than did the general public. Examples of dream reports, as well as the variety of animal species, are also discussed.

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“…Dreams can also affect daytime mood and behavior by being shared with others. Given what we know concerning the centrality of group dream sharing in pre-modern tribal groups (Gregor, 1981; 2001; Schneider and Sharp, 1969; Tedlock, 1992), we can assume that dream sharing was a common practice in early human groups in the “environment of evolutionary adaptation” (EEA). Even today young adults recall one to two dreams per week with 37% of these reporting that they recall a dream “every night” or “very frequently” (Belicki, 1986; Goodenough, 1991; Strauch and Meir, 1996).…”

Section: Introductionmentioning

confidence: 99%

Costly Signaling Theory of REM Sleep and Dreams

McNamara

Szent-Imrey

2007

Evol Psychol

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The function of REM sleep dreaming is still unknown. We situate our approach to understanding dream phenomenology and dream function within that part of evolutionary theory known as Costly Signaling Theory (CST). We contend that many of the signals produced by the dreaming brain can be and should be construed as "costly signals"-emotions or mental simulations that produce daytime behavioral dispositions that are costly to the dreamer. For example, often the dreamer will appear in the dream as handicapped in some way (i.e., no clothes, no ID, no money, is under attack, being chased etc.). The dreamer, during waking life, is then influenced by the carry-over effect of the unpleasant dream content. The informational and affective content of the dream creates a mental set in the dreamer that operates during the daytime to facilitate the signaling of a "handicapped" Self. The subtle signaling effect might be via display of the intense emotions or physical demeanor that had first appeared in the dream. When the dreamer shares his dream with others the dream has a more direct impact on waking life and social interactions. In effect, the dreamer uses his or her dreams to adopt a selfhandicapping strategy when dealing with significant others. The increased use of costly signals (the self-handicapping strategy) during the daytime then facilitates some vital communicative goal of the dreamer.

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Content Analysis of Mehinaku Dreams

Cited by 10 publications

References 7 publications

The Religious Content of Dreams: A New Scientific Foundation

The Religious Content of Dreams: A New Scientific Foundation

Dream reports of animal rights activists.

Costly Signaling Theory of REM Sleep and Dreams

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