Summary Of The Place Of Haunted Ironwood Trees
The Place of Stunted Ironwood Trees by Dr. David Crandall introduces the world of the Himba living in the country of Namibia. These people have interesting and unique beliefs that are based on an imaginary world or way of thinking. This imaginary world has a foundation in their belief in the god Mukuru and their belief that other supernatural forces play a part in their daily lives. These beliefs contribute to how Himba perceive life, judge moral character, and react to the world around them. The collective imaginary world of the Himba touches various aspects of their society, such as morality, the interpretation of unusual events, and religion and while it is accepted in their society as a whole, can be interpreted differently by individuals within the society. This kind of individual interpretation of common ideologies is also present in the culture at BYU, and can extend to include all societies.
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One of the ways in which the Himba imaginary world is shaped and morality is determined would be through the concept of having a good or bad heart.
While the Himba recognize the heart is responsible for pumping blood, they also believe it has the capability to help “decide whether something is right or wrong” (Crandall 100). But the heart does not do this alone, the brain will send the thoughts it has to the brain and the heart will discern whether or not to act upon the thoughts depending on whether the heart is good or bad. (101). These kinds of mystical powers of the heart contribute to the imaginary world of the Himba. They do not say a person is bad or good but say the person has a “good heart” or “bad heart”. This kind of judgment could have arisen from the Himba’s necessity to believe a person can be integrated back into society after a crime, so they choose to believe the person is not bad, but that their heart which is easier to manipulate and change, is
bad. While the concept of the judgmental heart is widely accepted among the Himba, idiosyncratic views are present. For example, there are differing opinions among the Himba in the role of bad heart. Kavetonwa believes that a bad heart “makes the wrong seem right” (Crandall 101). So if a man has the thought of stealing an ox, a bad heart will tell him to steal the ox, because it confuses what is moral and good with what is wicked and bad. Masutwa conveys a slightly different belief. To him, a bad heart does not counsel to do bad, but is silent when the brain formulates an idea that is wrong (102). So a bad heart has lost the prime function of the heart and is no longer useful to the person. While these views are not necessarily important in understanding that a bad heart is harmful to a person, they reveal how different members of the community are able to incorporate their individual ideas into their community beliefs. Another aspect of the Himba imaginary world would be their belief in omiti and the crucial part it plays in their religion. When a person falls ill and does not improve within a few days, it is often suspected that the person is experiencing “omiti” (38). This is a supernatural power that an angry or jealous person uses to harm another. A sickness caused by omiti will surely end in death if the cause of the omiti is not found, so the person will seek the counsel of a diviner who uses supernatural powers and objects to determine the cause of the omiti and how to relieve it (38). This kind of intervention is usually sought when one feels they have been influenced by omiti. Omiti can work through causing a physical ailment or by placing wrong thoughts in a person’s head (102). This makes the person act on these wrong thoughts if they do not have a good heart. This is an example of how the elements of omiti interact with other components of the Himba’s imaginary world. Though the theory of omiti is widely accepted among the Himba, there are differing views in the methods of treatment. Traditionally, the person affected will seek the help of a diviner to determine the cause of the omiti. This was the case with Vita’s daughter. She experienced an illness that persisted, so he sought the counsel of a diviner with a good reputation (Crandall 66). This diviner discovered the omiti was coming from a man who was jealous of the other and so he poisoned his wife’s milk, so the wife was then counseled to immediately stop breastfeeding the child and to make a sacrifice to the ancestors (67). This would make the omiti and the young girl’s illness go away. But when Katere was targeted by a snake, he chose the less traditional route and became especially superstitious (135). He even went as far as to seek out a Christian prophet to give him protection and discover the source of the omiti (138). This was looked down upon in the community, because many, including Wandisa, believed the Christian prophet had no place to question the village and find the cause of the omiti (143). These show how there is diversity among the Himba even though they all believe in the power and effects of omiti. Another religious aspect of Himba culture that is a part of their imaginary world would be the ancestor veneration and the power they believe ancestors have over their life. Each family will have an ancestral fire, which is sacred and is utilized in special ceremonies, such as marriage or the birth of a child (112). The ancestral fire is believed to “influence the success and well-being of each member of the family” (18). The Himba believe that their ancestors have an active role in the lives of their descendants and that they can be used by Mukuru to help their descendants on earth (188). This makes ancestor worship very important in their culture. It is respectful to make sacrifices for their ancestors and to even visit their graves often to show that they are appreciative. The ancestors can also curse their descendant and deny them rather than provide help (188). The behavior of their ancestors can be based on the loyalty and correct worship which is shown to them.
The ancestors are often helpful, as was the case with the Repuree and his dream. In his dream, he found out he was being affected by omiti, but his ancestors were present as a pack of dogs tried to protect him (Crandall 203). He was being affected by omiti, but his ancestors were able to help him and he was grateful they were able to protect him (204). He was then responsible to make a sacrifice to his ancestors to show that he remembered them and appreciated their help. Wamesepa was a little more wary of the goodness of his ancestors. After experiencing a sickness which was hereditary in his family, he was often told to make a sacrifice for his ancestors and he would recover (212). But Wamesepa had heard this many times and did not believe that his ancestors were really trying to help him (212). He was even worried that they were purposefully not helping him so that he would know how they felt (212). Because of his experiences, Katere did not believe that sacrifice and homage to his ancestors would be effective. These two experiences show that even an integral part of their society such as ancestor worship, is vulnerable to the interpretation and agency of individuals. Theses different instances reveal that while Himba do have a collective imaginary world, each member of the community possesses idiosyncratic beliefs about this collective imaginary world. While Katere did believe a diviner was necessary for omiti, he thought a Christian prophet would be effective, a view not widely popular in the community (143). Because each person in the community has different life experiences, there is interpretation of even the most fundamental parts of their religion and philosophy. Surprisingly, in the Himba community studied, it seems like the older generation is more prone to straying from tradition, while the younger generation is more likely to keep it. The imaginary world is also based on these various experiences, so it is also subject to change.
Much like the Himba, the community at Brigham Young University also experiences a diversity of opinions based on the common beliefs shared by the community. Since there are so many students that come from such diverse backgrounds, it is logical to expect that not all students interpret common ideologies similarly. Each person is entitled to their own opinion, so there is space to incorporate individual beliefs into the community at BYU. While the community at BYU might seem extremely homogenous, there are idiosyncrasies present. For example, while one might think the conservative students at the BYU campus would be primarily Republican, there are differing Republican views. This was evident in the 2014 forum that former candidate Mitt Romney spoke at. While some might view Romney as a valuable speaker because the majority of campus is Republican, it was protested because many didn’t agree with his views in politics. Many students supported Romney and were eager to hear him speak, while others felt it was inappropriate. This shows how there can be differing views even among the overwhelming Republican population of BYU. This shows there is still a chance for interpretation and individual expression in such a uniform culture.
One struggle which young adults face is to conform or be individual from the crowd. At BYU it can be a choice of conforming to the clothing styles of the generation while still adhering to the honor code. There is variation in how students will try to be in style while still following the honor code. For example, in the hipster age tattoos are considered “cool”. There is some debate as to whether tattoos are acceptable if they are about church and gospel related. One young man told the New York Times, “It’s a complicated way of saying I still love the church”(Williams). Some might say that it is perfectly acceptable to get tattoos if they are clean and gospel related, while others think that a tattoo is wrong no matter what the content may be. So this is another way in which even those who share a common belief in the church can have differing views. There is some challenge at BYU and other societies to be an individual and still adhere to the social norms presented. In the previous examples, while the idiosyncratic views are present, this does not mean that they are necessarily accepted. There is still judgment and negative connotations attached to breaching such a solidified social norm. Much like Katere’s experience with the Christian prophet, the community can be scathing and oppressive to individual thinking (138). It can be hard for those who possess differing views to be accepted by the community, and this kind of hostile environment can be suppressive to the development and expression of unique ideas. Based on my experiences, I do believe individual thinking and interpretation is present in all societies, regardless of the society in which one lives. While one can be taught certain ideologies, it is our personal experiences that can influence our beliefs and interpretations of these ideologies. It is a part of the human experience, because we are such individual creatures. It is not only the environment we are put in, but also our reactions to that environment which can cause our opinions to be molded differently than others. For example, BYU students come from a diverse array of backgrounds, yet they all experience differing opinions like other BYU students and even the Himba. It seems that our diverse backgrounds allows for this expression of agency to occur. While it is present in all societies, regardless of a person’s background, there are some cultures that are more conducive to individual thinking, such as America. One could argue that idiosyncratic thinking can be beneficial to a society because it creates opportunity for growth in the community. Such was the case with America and the culture continues to change and grow because it is open to those with unique ideas. The agency and choices explored in the lives of the Himba are common among all societies. The collective imaginary world of the Himba is vast, and individuals in the community share differing beliefs about certain aspects of this world, such as the notion of a good or bad heart, omiti, and ancestor worship or veneration. Because the entire human race has various personal experiences, this kind of individual thinking can be found in most if not all societies, even the seemingly homogenous community at Brigham Young University. Based on the readings and personal experience, it seems as though idiosyncrasies are present in all societies and are simply part of human nature. It is these unique ideas and interpretations that make the human race so diverse an interesting.
One of the ways in which the Himba imaginary world is shaped and morality is determined would be through the concept of having a good or bad heart.
While the Himba recognize the heart is responsible for pumping blood, they also believe it has the capability to help “decide whether something is right or wrong” (Crandall 100). But the heart does not do this alone, the brain will send the thoughts it has to the brain and the heart will discern whether or not to act upon the thoughts depending on whether the heart is good or bad. (101). These kinds of mystical powers of the heart contribute to the imaginary world of the Himba. They do not say a person is bad or good but say the person has a “good heart” or “bad heart”. This kind of judgment could have arisen from the Himba’s necessity to believe a person can be integrated back into society after a crime, so they choose to believe the person is not bad, but that their heart which is easier to manipulate and change, is
bad. While the concept of the judgmental heart is widely accepted among the Himba, idiosyncratic views are present. For example, there are differing opinions among the Himba in the role of bad heart. Kavetonwa believes that a bad heart “makes the wrong seem right” (Crandall 101). So if a man has the thought of stealing an ox, a bad heart will tell him to steal the ox, because it confuses what is moral and good with what is wicked and bad. Masutwa conveys a slightly different belief. To him, a bad heart does not counsel to do bad, but is silent when the brain formulates an idea that is wrong (102). So a bad heart has lost the prime function of the heart and is no longer useful to the person. While these views are not necessarily important in understanding that a bad heart is harmful to a person, they reveal how different members of the community are able to incorporate their individual ideas into their community beliefs. Another aspect of the Himba imaginary world would be their belief in omiti and the crucial part it plays in their religion. When a person falls ill and does not improve within a few days, it is often suspected that the person is experiencing “omiti” (38). This is a supernatural power that an angry or jealous person uses to harm another. A sickness caused by omiti will surely end in death if the cause of the omiti is not found, so the person will seek the counsel of a diviner who uses supernatural powers and objects to determine the cause of the omiti and how to relieve it (38). This kind of intervention is usually sought when one feels they have been influenced by omiti. Omiti can work through causing a physical ailment or by placing wrong thoughts in a person’s head (102). This makes the person act on these wrong thoughts if they do not have a good heart. This is an example of how the elements of omiti interact with other components of the Himba’s imaginary world. Though the theory of omiti is widely accepted among the Himba, there are differing views in the methods of treatment. Traditionally, the person affected will seek the help of a diviner to determine the cause of the omiti. This was the case with Vita’s daughter. She experienced an illness that persisted, so he sought the counsel of a diviner with a good reputation (Crandall 66). This diviner discovered the omiti was coming from a man who was jealous of the other and so he poisoned his wife’s milk, so the wife was then counseled to immediately stop breastfeeding the child and to make a sacrifice to the ancestors (67). This would make the omiti and the young girl’s illness go away. But when Katere was targeted by a snake, he chose the less traditional route and became especially superstitious (135). He even went as far as to seek out a Christian prophet to give him protection and discover the source of the omiti (138). This was looked down upon in the community, because many, including Wandisa, believed the Christian prophet had no place to question the village and find the cause of the omiti (143). These show how there is diversity among the Himba even though they all believe in the power and effects of omiti. Another religious aspect of Himba culture that is a part of their imaginary world would be the ancestor veneration and the power they believe ancestors have over their life. Each family will have an ancestral fire, which is sacred and is utilized in special ceremonies, such as marriage or the birth of a child (112). The ancestral fire is believed to “influence the success and well-being of each member of the family” (18). The Himba believe that their ancestors have an active role in the lives of their descendants and that they can be used by Mukuru to help their descendants on earth (188). This makes ancestor worship very important in their culture. It is respectful to make sacrifices for their ancestors and to even visit their graves often to show that they are appreciative. The ancestors can also curse their descendant and deny them rather than provide help (188). The behavior of their ancestors can be based on the loyalty and correct worship which is shown to them.
The ancestors are often helpful, as was the case with the Repuree and his dream. In his dream, he found out he was being affected by omiti, but his ancestors were present as a pack of dogs tried to protect him (Crandall 203). He was being affected by omiti, but his ancestors were able to help him and he was grateful they were able to protect him (204). He was then responsible to make a sacrifice to his ancestors to show that he remembered them and appreciated their help. Wamesepa was a little more wary of the goodness of his ancestors. After experiencing a sickness which was hereditary in his family, he was often told to make a sacrifice for his ancestors and he would recover (212). But Wamesepa had heard this many times and did not believe that his ancestors were really trying to help him (212). He was even worried that they were purposefully not helping him so that he would know how they felt (212). Because of his experiences, Katere did not believe that sacrifice and homage to his ancestors would be effective. These two experiences show that even an integral part of their society such as ancestor worship, is vulnerable to the interpretation and agency of individuals. Theses different instances reveal that while Himba do have a collective imaginary world, each member of the community possesses idiosyncratic beliefs about this collective imaginary world. While Katere did believe a diviner was necessary for omiti, he thought a Christian prophet would be effective, a view not widely popular in the community (143). Because each person in the community has different life experiences, there is interpretation of even the most fundamental parts of their religion and philosophy. Surprisingly, in the Himba community studied, it seems like the older generation is more prone to straying from tradition, while the younger generation is more likely to keep it. The imaginary world is also based on these various experiences, so it is also subject to change.
Much like the Himba, the community at Brigham Young University also experiences a diversity of opinions based on the common beliefs shared by the community. Since there are so many students that come from such diverse backgrounds, it is logical to expect that not all students interpret common ideologies similarly. Each person is entitled to their own opinion, so there is space to incorporate individual beliefs into the community at BYU. While the community at BYU might seem extremely homogenous, there are idiosyncrasies present. For example, while one might think the conservative students at the BYU campus would be primarily Republican, there are differing Republican views. This was evident in the 2014 forum that former candidate Mitt Romney spoke at. While some might view Romney as a valuable speaker because the majority of campus is Republican, it was protested because many didn’t agree with his views in politics. Many students supported Romney and were eager to hear him speak, while others felt it was inappropriate. This shows how there can be differing views even among the overwhelming Republican population of BYU. This shows there is still a chance for interpretation and individual expression in such a uniform culture.
One struggle which young adults face is to conform or be individual from the crowd. At BYU it can be a choice of conforming to the clothing styles of the generation while still adhering to the honor code. There is variation in how students will try to be in style while still following the honor code. For example, in the hipster age tattoos are considered “cool”. There is some debate as to whether tattoos are acceptable if they are about church and gospel related. One young man told the New York Times, “It’s a complicated way of saying I still love the church”(Williams). Some might say that it is perfectly acceptable to get tattoos if they are clean and gospel related, while others think that a tattoo is wrong no matter what the content may be. So this is another way in which even those who share a common belief in the church can have differing views. There is some challenge at BYU and other societies to be an individual and still adhere to the social norms presented. In the previous examples, while the idiosyncratic views are present, this does not mean that they are necessarily accepted. There is still judgment and negative connotations attached to breaching such a solidified social norm. Much like Katere’s experience with the Christian prophet, the community can be scathing and oppressive to individual thinking (138). It can be hard for those who possess differing views to be accepted by the community, and this kind of hostile environment can be suppressive to the development and expression of unique ideas. Based on my experiences, I do believe individual thinking and interpretation is present in all societies, regardless of the society in which one lives. While one can be taught certain ideologies, it is our personal experiences that can influence our beliefs and interpretations of these ideologies. It is a part of the human experience, because we are such individual creatures. It is not only the environment we are put in, but also our reactions to that environment which can cause our opinions to be molded differently than others. For example, BYU students come from a diverse array of backgrounds, yet they all experience differing opinions like other BYU students and even the Himba. It seems that our diverse backgrounds allows for this expression of agency to occur. While it is present in all societies, regardless of a person’s background, there are some cultures that are more conducive to individual thinking, such as America. One could argue that idiosyncratic thinking can be beneficial to a society because it creates opportunity for growth in the community. Such was the case with America and the culture continues to change and grow because it is open to those with unique ideas. The agency and choices explored in the lives of the Himba are common among all societies. The collective imaginary world of the Himba is vast, and individuals in the community share differing beliefs about certain aspects of this world, such as the notion of a good or bad heart, omiti, and ancestor worship or veneration. Because the entire human race has various personal experiences, this kind of individual thinking can be found in most if not all societies, even the seemingly homogenous community at Brigham Young University. Based on the readings and personal experience, it seems as though idiosyncrasies are present in all societies and are simply part of human nature. It is these unique ideas and interpretations that make the human race so diverse an interesting.