The Impression Point:<i>Synthesis of Symbol and Self</i>

Stromberg, Peter G.

doi:10.1525/eth.1985.13.1.02a00020

Cited by 14 publications

(6 citation statements)

References 19 publications

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“…They recognize themselves in the narratives and their experiences suddenly make sense. This moment can be seen as what Dilthey has referred to as an 'impression point' (Stromberg 1985), a newly inspired reading of one's life reflecting a fundamental shift in personal meaning. I would suggest that an explanation which pointed to their time in the Gulf resonated with their feeling that it was that which makes them part of a unique group, a group which was valued for its masculinity and strength, a group with whom they would wish to be associated.…”

Section: The Development Of Congruitymentioning

confidence: 99%

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Kilshaw

2004

Anthropology & Medicine

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From September 1990 to June 1991, the UK deployed 53,462 military personnel in the Gulf War. In 1993 reports began to surface in the UK about unexplained health problems occurring amongst Gulf War veterans. This paper considers the way sufferers of Gulf War Syndrome (GWS) came to label their condition in this way. Unlike other research into this illness, this work focuses on sufferers' own accounts to better understand the way GWS is perceived by those it affects. Based on 14 months of ethnographic fieldwork in the UK, data for this paper were collected mainly by in-depth semi-structured interviews with GWS sufferers, their family members, doctors and scientists, as well as Gulf veterans. Findings suggest that GWS narratives provide a template to make sense of life events and illness. Investigating the way veterans came to ascribe to GWS as an explanation of their suffering, it became clear that contact with other sufferers was central to this process. Through participation in the veterans group and by assimilating the stories of other sufferers, a culturally specific narrative form is learned. This provides a framework for the reflexive re-interpretation of one's past and helps to construct a narrative of GWS. Unlike most work on narrative which focuses on the individual, this interpretation suggests that the collective aspect is central. In the absence of a diagnostic test and a coherence of symptoms, it is the concordance between the individual and collective narrative that is persuasive.

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Section: The Development Of Congruitymentioning

confidence: 99%

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Kilshaw

2004

Anthropology & Medicine

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“…While knowing that I am distinct as an entity, a person, I nonetheless define myself in my relation to others. In a very real sense, people are symbols to one another, and even symbols to oneself (Stromberg, 1985). When people encounter one another through the mediation of social categories (male vs. female, higher status vs. lower status, authority vs. peer group member, etc.…”

Section: International Journal Of Transpersonal Studies 104 Laughlinmentioning

confidence: 99%

The Self: A Transpersonal Neuroanthropological Account

Laughlin¹

2013

IJTS

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My brain and I are inseparable. I am who I am because my brain is what it is. Even so, I often think about my brain in terms different from those I use when thinking about myself. I think about my brain as that and about myself as me. I think about my brain as having neurons, but I think of me as having a memory. Still, I know that my memory is all about the neurons in my brain. Lately, I think about my brain in more intimate terms-as me.-Churchland, 2013, p. 11

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“…One particular genre of discourse, the narrative, has provided the analytical locus for a great deal of productive anthropological investigation highlighting issues relating to the cultural and historical parameters influencing the construction of meaning and identity in different communities (Farmer 1992;Garro 1990;Good 1977;Lang 1989;Stromberg 1985). Beyond a concern with the technical aspects of narratives, for example, how the clauses of a narrative relate to the sequence of actual events being portrayed (Labov 1972), narrative research has highlighted how discourse is constantly fashioned and reformulated as one means to create a coherent sense of self and evaluate current circumstances (Linde 1993).…”

Section: Narratives and Nostalgia Disease And Well-beingmentioning

confidence: 99%

Nostalgia and Degeneration: The Moral Economy of Drinking in Navajo Society

Quintero

2002

Med Anthropol Q

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This article focuses on how some members of Navajo society use narratives regarding alcohol and drinking to comment on cultural degeneration and the decay of the traditional Navajo moral economy. These narratives drinking are seldom solely about alcohol but refer to a host of distinct yet interrelated concerns involving moral values, individual and collective identities, underdevelopment, imagined histories, psychic conflict, and social contention. This article sheds light on how evaluations of alcohol and drinking problems, as encapsulated in narratives of degeneration, fit into the overall context of contemporary Navajo society. Narratives of degeneration juxtapose a degenerate present to a nostalgic past and in the process direct moral censure toward two primary groups in Navajo society, namely, young people and others who drink to excess, [drinking, Native Americans, Navajo, narrative, alcohol]

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The Impression Point:Synthesis of Symbol and Self

Cited by 14 publications

References 19 publications

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The Self: A Transpersonal Neuroanthropological Account

Nostalgia and Degeneration: The Moral Economy of Drinking in Navajo Society

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