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What is the lived experience of an a...

Kim, Claudia Mamo.

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What is the lived experience of an alternative healer in a western construct of reality?

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	What is the lived experience of an alternative healer in a western construct of reality?/
作者:	Kim, Claudia Mamo.
面頁冊數:	194 p.
附註:	Source: Dissertation Abstracts International, Volume: 70-07, Section: A, page: 2706.
Contained By:	Dissertation Abstracts International70-07A.
標題:	Political Science, General. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3367911
ISBN:	9781109289602

What is the lived experience of an alternative healer in a western construct of reality?
Kim, Claudia Mamo.

What is the lived experience of an alternative healer in a western construct of reality? - 194 p.

Source: Dissertation Abstracts International, Volume: 70-07, Section: A, page: 2706.

Thesis (Ph.D.)--University of Hawai'i at Manoa, 2009.

This dissertation considers the subjective and political processes embedded in Western, modern/colonial methodologies and epistemologies, which tend to disqualify subaltern/indigenous voices, knowledge and epistemologies. In doing so as well as in its arguments, it presents ways to decouple and decolonize Native and ethnic cultural epistemologies from the imaginaries of what Walter Mignolo calls the "colonial difference" of the modern/colonial world system, and from methodological biases and the myth of the primitive mind in the linear construction of the concepts of "the primitive" and "the enlightened" (Fabian, 1983).

ISBN: 9781109289602Subjects--Topical Terms:

1017391
Political Science, General.

What is the lived experience of an alternative healer in a western construct of reality?
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500 $a Source: Dissertation Abstracts International, Volume: 70-07, Section: A, page: 2706.
500 $a Adviser: Deane Neubauer.
502 $a Thesis (Ph.D.)--University of Hawai'i at Manoa, 2009.
520 $a This dissertation considers the subjective and political processes embedded in Western, modern/colonial methodologies and epistemologies, which tend to disqualify subaltern/indigenous voices, knowledge and epistemologies. In doing so as well as in its arguments, it presents ways to decouple and decolonize Native and ethnic cultural epistemologies from the imaginaries of what Walter Mignolo calls the "colonial difference" of the modern/colonial world system, and from methodological biases and the myth of the primitive mind in the linear construction of the concepts of "the primitive" and "the enlightened" (Fabian, 1983).
520 $a By examining information emanating from the texts of various academic disciplines, including the fields of parapsychology, bioscience and quantum physics, this dissertation presents ways to think about and include numinous psi phenomena, spirituality, and spiritual healing as constituent parts of the human psyche/consciousness, and suggests, far from being the superstitious and disqualified knowledges of the primitive and unenlightened mind, that these once reviled and subjugated (predominantly Native and ethnic, but also common and lay) knowledges/epistemologies are cognitions of a higher and more advanced caliber than the linear, cause and effect, reductivist epistemology that characterizes modern/colonial imaginaries and must be allowed to enter into the discourse of what passes as legitimate knowledge, epistemology and methodology, in the hegemonic American academic practice of the so-called, postcolonial/postmodern world system: this, not for the good of Native peoples alone, but for the good of all, including all Americans still living under the predominant influence of educational systems still foundationally built upon Newtonian/Cartesian methodologies.
520 $a This dissertation concludes that transformation of the current and predominant knowledge acquisition and production practices in the U.S. will be nothing less than a decolonization project that confronts modern/(post) colonial imaginaries in a fundamental way. Native, ethnic, local, multi-disciplinary/trans-disciplinary, and cultural imaginaries that break with modern/colonial identification, facilitate expanded body/mind/spirit awareness, and that look at knowledge through the lens of sustainable interconnectivity and interdependence (mutual recognition) of humans, each to each, and to all that is, will, this dissertation argues, do much to heal the schism that materialist and essentialist enclosures continue to inscribe.
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