Senoi: Perbezaan antara semakan

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KLITE789 (bincang | sumb.)
Teg: Suntingan sumber 2017
KLITE789 (bincang | sumb.)
Teg: Suntingan sumber 2017
Baris 275:
 
The dead are usually buried on the day of death on the other side of the river from where the people live.<ref name="TRAT93">{{cite book|author=Sue Jennings & Kevin Jennings|title=Theatre, Ritual and Transformation: The Senoi Temiars|year=1995|publisher=Psychology Press|isbn=04-151-1990-1|page=93}}</ref> The grave is dug in the jungle, the body is placed with the head facing towards the west, tobacco, food and personal belongings of the deceased are buried with it.<ref name="TRAT93"/> Although the dead are buried with some property, the Senoi people have no concept of the afterlife. Placentas and stillborn babies are buried in trees.<ref name="TRAT93"/> Bodies of great shamans are left exposed by placing on a bamboo platform of their house, after which the rest of the villagers will move away from that location.<ref name="TRAT93"/> Mourning lasts from one week to a month, during which there are taboos on music, dancing and entertainment.<ref>{{cite book|editor=Terry Miller & Sean Williams|title=The Garland Handbook of Southeast Asian Music|year=2011|publisher=Routledge|isbn=978-11-359-0155-4|page=322}}</ref> A bonfire is lit at the funeral site for several days. Six days after the burial, the ritual of "closing the grave" is performed and the burial place is "returned to the jungle." In the past, there was a practice among normadic groups to move a settlement to a new location after the death of one of its inhabitants. That practice has now been abandoned.
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==Mimpi waras==
{{see also|Mimpi waras}}
[[File:Pagan races of the Malay Peninsula (1906) (14594950898).jpg|thumb|Kaum Senoi di [[Gunung Korbu]], 1906.]]
Pada tahun 1960-an tersebarnya gagasan "Teori Mimpi Senoi" ({{lang|en|Senoi Dream Theory}}) di Amerika Syarikat yang merupakan pedoman bagi orang untuk mengawal mimpi demi membasmi ketakutan serta menambah rasa nikmat, khususnya nafsu berahi. Teori Mimpi Senoi berdasarkan dakwaan bahawa masyarakat Senoi mempunyai kaedah menguasai dan menggunakan mimpi untuk tujuan tertentu. Setelah bersarapan, orang ramai berhimpun untuk membincangkan mimpi tidur masing-masing, menduga masuk di sebalik mimpi itu dan mengikhtiarkan tindakan sewajarnya berdasarkan mimpi tersebut. Perbincangan mimpi secara terbuka adalah penting khususnya untuk memastikan keharmonian sosial, bahkan juga digunakan untuk menyelesaikan persengketaan. Amalan inilah yang dikatakan membuatkan Senoi antara kaum yang paling sihat dan damai di dunia.
 
Kilton Stewart (1902-1965) yang pernah mengembara bersama kaum Senoi sebelum Perang Dunia Kedua, pernah menulis tentang masyarakat Senoi dalam tesis kedoktoran pada tahun 1948<ref>[http://www2.lse.ac.uk/anthropology/research/research_students/PhD_theses/theses1927-60.aspx "Magico-Religious Beliefs and Practices in Primitive Society - a Sociological Interpretation of their Therapeutic Aspects"], [[London School of Economics|LSE]]</ref> dan buku laris bertajuk ''{{lang|en|Pygmies and Dream Giants}}'' (Puak Kerdil dan Gergasi Mimpi) pada tahun 1954. HisKarya-karya worksStewart wasdilariskan publicisedoleh byahli [[parapsychology|parapsychologistparapsikologi]] [[Charles Tart]] anddan ahli [[pedagoguepedagogi]] [[George Leonard]] indalam booksbuku-buku anddan atpusat theistirahat [[Esalen Institute]] retreat center, andmalah inpada the 1970s1970-an, Patricia Garfield describesmenerangkan usepenggunaan ofmimpi dreamsdi amongkalangan Senoi, basedberdasarkan onhubungan herbeliau contactdengan withbeberapa someorang Senoi atdi thehospital aborigine hospitalorang inasli [[Gombak]], Malaysia in 1972.<ref>''Creative Dreaming'', Patricia Garfield, Ph.D. {{ISBN|978-0345331441}}</ref>
 
Hasil dapatan Stewart gagal disokong oleh kajian-kajian yang berikutnya. Teori Mimpi Senoi membuahkan mitos yang hampir tiada kena-mengena dengan kehidupan sebenar Senoi. Masyarakat Senoi sendiri tidak mengenali teori ini, apatah lagi memahaminya. Mereka menyangkal kemungkinan mengawal mimpi. Mereka percaya bahawa roh tidak boleh dipaksa untuk melakukan apa-apa. Hanya setelah bangun dari tidur, mereka dapat mengkaji mimpi dan tanda-tandanya. Oleh yang demikian, tidak wajar nama Senoi dipakaikan pada teori ini.<ref>{{cite web |url=http://www.sawka.com/spiritwatch/selling.htm |title=The Selling of the Senoi |author=Ann Faraday & John Wren-Lewis |publisher=Lucidity Association |year=1991 |access-date=2020-09-04}}</ref> Sebenarnya, tiadanya perbincangan serius mengenai mimpi pada waktu sarapan atau mesyuarat kampung, malah tiadanya bukti penguasaan mimpi. Pada tahun 1985, [[G. William Domhoff]] berhujah<ref>{{cite book|author=G. William Domhoff|title=The Mystique of Dreams|year=1990|isbn=05-209-0834-1}}</ref><ref>{{cite web |url=http://www2.ucsc.edu/dreams/Library/senoi.html |title=Senoi Dream Theory: Myth, Scientific Method, and the Dreamwork Movement |author=G. William Domhoff |publisher=University of California Santa Cruz |date=March 2003 |access-date=2017-10-26}}</ref> bahawa ahli-ahli [[antropologi]] yang mengkaji suku [[Temiar]] melaporkan bahawa konsep [[mimpi waras]] ({{lang|en|lucid dreaming}}) dikenali tetapi tidak penting bagi suku tersebut, tetapi ada yang lain mempertikai kritikan Domhoff itu sebagai tokok tambah.<ref>[http://www.improverse.com/ed-articles/strephon_kaplan_williams_2004_dec_revisiting_senoi.htm ''Revisiting the Senoi Dream Theory:The Bad Logic of Sir G. William Domhoff'', Strephon Kaplan-Williams ]</ref><ref>[http://www.asdreams.org/magazine/articles/domhoff01.htm ''Do Senoi practice "Senoi dream theory"?", G. William Domhoff]</ref>
Senoi Dream Theory based on the works Kiltona Stewart in particular article "Dream Theory in Malaya" was published in 1951. Analysis of the facts shows that the article is a complete fabrication. Much of what Stewart said about the daily life of the Senoi is consistent with the reports of other authors, but most of the information he published is strongly exaggerated and is used as a starting point to promote the author's own ideas. He cared more about the shortcomings of Western society, and therefore offered an alternative to the "ideal" society of primitive peoples. Stewart believed that he found answers to modern social problems in the ritual practice of primitive people. He believed that the wisdom of tribal healers could be applied to the modern world. The Senoi Dream Theory corresponded well to the pacifist sentiments that became popular in the 1960s in the United States. It was consistent with the American belief in the plasticity of human nature, ideas, the roots of which dates back to the early 19th century. The Senoi Dream Theory is thus a typical American phenomenon. It was a fairy tale that appeared for a time. Bright dreams, a quick solution to the problems created by the "truth" about the Senoi's practice of dreams, have existed for a long time mainly in parapsychology and other related fields.
 
Later researchers were unable to substantiate Stewart's account. The Senoi Dream Theory was the cause of myths that have little to do with the real life of Senoi. The Senoi themselves have never heard of this theory, and have never practiced or understand it. They reject the possibility of dream control as nonsense. Spirits, they believe, cannot be forced into something. Only after waking up can one analyse dreams and determine what they indicate. Therefore, the use of the name Senoi for the name of the theory is inappropriate.<ref>{{cite web |url=http://www.sawka.com/spiritwatch/selling.htm |title=The Selling of the Senoi |author=Ann Faraday & John Wren-Lewis |publisher=Lucidity Association |year=1991 |access-date=2020-09-04}}</ref> In fact, there is no serious discussion of dreams at breakfast or in village councils, and there is no evidence of dream management. In 1985 [[G. William Domhoff]] argued<ref>{{cite book|author=G. William Domhoff|title=The Mystique of Dreams|year=1990|isbn=05-209-0834-1}}</ref><ref>{{cite web |url=http://www2.ucsc.edu/dreams/Library/senoi.html |title=Senoi Dream Theory: Myth, Scientific Method, and the Dreamwork Movement |author=G. William Domhoff |publisher=University of California Santa Cruz |date=March 2003 |access-date=2017-10-26}}</ref> that the [[anthropologist]]s who have worked with the [[Temiar people]] report that although they are familiar with the concept of [[lucid dreaming]], it is not of great importance to them, but others have argued that Domhoff's criticism is exaggerated.<ref>[http://www.improverse.com/ed-articles/strephon_kaplan_williams_2004_dec_revisiting_senoi.htm ''Revisiting the Senoi Dream Theory:The Bad Logic of Sir G. William Domhoff'', Strephon Kaplan-Williams ]</ref><ref>[http://www.asdreams.org/magazine/articles/domhoff01.htm ''Do Senoi practice "Senoi dream theory"?", G. William Domhoff]</ref> Domhoff does not dispute the evidence that dream control is possible, and that dream-control techniques can be beneficial in specific conditions such as the treatment of nightmares: he cites the work of the psychiatrists Bernard Kraków<ref>B. Krakow, R. Kellner, D. Pathk, and L. Lambert, "Imagery rehearsal treatment for chronic nightmares," Behaviour Research & Therapy 33 (1995):837-843</ref><ref>B. Krakow et al., "Imagery rehearsal therapy for chronic nightmares in sexual assault survivors with posttraumatic stress disorder: A randomized controlled trial," JAMA: Journal of the American Medical Association 286 (2001):537-545</ref> and Isaac Marks<ref>Isaac Marks, "Rehearsal relief of a nightmare," British Journal of Psychiatry 133 (1978):461-465.</ref> in this regard. He does, however, dispute some of the claims of the DreamWorks movement, and also the evidence that dream discussion groups, as opposed to individual motivation and ability, make a significant difference in being able to dream lucidly, and to be able to do so consistently.
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==Lihat juga==