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Beauty N. Booi; David J. A. Edwards
This paper presents the story of an isiXhosa traditional healer (igqirha), Nomzi Hlathi (pseudonym), as told to the first author. Nomzi was asked about how she came to be an igqirha and the narrative focuses on those aspects of her life story that she understood as relevant to that developmental process. The material was obtained from a series of semi-structured interviews with Nomzi, with some collateral from her cousin, and synthesised into a chronological narrative presented in Nomzi's own words. The aim of the study was to examine her account of her unfolding experience within three hermeneutic frames. The first is the isiXhosa traditional account of what it is to become an igqirha, a process initiated by intwaso, an illness understood to be a call from the ancestors, and guided by messages from the ancestors in dreams and other symbolic communications. The second is the perspective of Western Clinical Psychology on the cognitive, emotional and behavioural disturbances that characterise intwaso. The third is the perspective of transpersonal psychology on the nature and development of shamanic healing gifts, as understood from observations of such practices in traditional societies across the world. As the narrative of Nomzi's story is quite long, this paper presents her narrative as well as the methodology which gave rise to it. The interpretative review of the material from each of the three perspectives is presented in a second paper.
Transpersonal psychology (Walsh & Vaughan, 1993) is based on the view that spiritual development and transformation can be understood as human processes that are separate from, although interpenetrating with, other developmental processes, such as those of cognitive development as initially described by, for example, Piaget and Vygotsky (Goswami, 2014), relational development as described in attachment theory, or the development of personality as individuals cope with challenges, distress and trauma within the developmental process, as described by many theories of personality (Blatt & Levy, 2003; Pearlman & Courtois, 2005; Sroufe, 2005). What sets spiritual development apart is that it refers to the development of, attunement to and engagement with realities that lie outside the space-time co-ordinates defined by the science of physics at the end of the nineteenth century (before the emergence of relativity theory and quantum mechanics) (Singer, 1990). In the early twentieth century, pre-twentieth century physics, often called Newtonian physics because of Newton's pioneering role in setting out its fundamental laws, would be disclosed as a narrow band within a broader, more mysterious reality in which time and space were interconnected, where the apparently rigid boundaries set by time and space did not apply, and where 95% of the universe would be hypothesised to be dark matter or dark energy, in principle unknowable to science ("Dark Energy, Dark Matter", 2014).
Because the parameters of Newtonian physics fit large domains of human lived experience, there are still many who, over a century later, are closed to the investigation of experiences that seem to transcend Newtonian space and time. However, research in the phenomenological tradition, and the experiential practices of the humanistic psychotherapies, have disclosed the widespread nature and availability of lived experience that does not fit the Newtonian mould (Valle, 1989). Indeed, much of the critique by phenomenological writers of scientific positivism has been centred on just how many important dimensions of human experience cannot be captured within the Newtonian framework's narrow confines of logic, reason and formal experimentation.
Many cultures and traditions describe processes of development that suggest an engagement with dimensions and aspects of reality that transcend space and time. The path of shamanic initiation is one kind of process that is widely described, with commonalities that are found across cultures and regions (Doore, 1988; Krippner, 2000; Walsh, 1990). Although the term "shaman" is from Siberia and refers to traditional healers there, it has been appropriated to refer to a wide range of healers from traditional cultures where it is understood that a shaman/healer must undergo a profound and often disorienting process of personal transformation. Within transpersonal psychology, this is called "spiritual emergence" (Grof & Grof, 1989). It is not like going to medical school and learning information and techniques, although information and techniques are involved. But individuals must be changed in the way they experience the world and others, and in the process learn to attune to realities that transcend space and time.
This process of transformation may come from a spontaneously occurring process which is understood as a calling by some unseen presence. Among traditional healers in Southern Africa, this call is understood to come from deceased ancestors who may have been healers themselves. Among the Xhosa, the process is called intwaso (which literally means "spiritual emergence") or ukuthwasa (as a verb meaning "to emerge as a healer"). Intwaso usually presents itself in the form of a mysterious illness, physical or psychological, that does not respond to treatment. This is accompanied by dreams in which ancestors appear or are represented symbolically. There may also be waking visions, understood, from a transpersonal perspective, as experiences in altered states of consciousness, but as hallucinations from the perspective of positivist science. The impact of intwaso is often severely disabling unless the process is channelled into a transformation process by a guide (Buhrmann, 1986; Hirst, 2005).
In some cultures, the transformation process may be sought and activated by psycho-spiritual technologies in which altered states of consciousness are deliberately induced, for example by meditation practices, trance dancing, rituals and the use of psychedelic substances. Such substances are not readily available in Southern Africa, however, although psychedelics such as iboga play this role in central Africa (Stafford, 1992). Whether or not psychedelics are used, the transformation process can be stormy and disorienting, and may call for periods of seclusion in a context where individuals can work with their dreams and with ritual practices to move the process forward under the guidance of individuals who have been through the process themselves and reached integration and resolution. The process can have a benign outcome, where initiates, having successfully navigated the stormy waters of transformation, graduate to a stable state where they can, as Buhrmann puts it, live effectively in two worlds, the world of ordinary practical life, and the spiritual world. The graduate is a shaman, and, among the Xhosa, the term used is igqirha (traditional doctor or healer) (Buhrmann, 1986).
Aims of the Study
The aim of this research was to write a case study of the developmental trajectory of the intwaso process in a Xhosa igqirha that would allow for an in-depth examination of the experiences of the call and transformation process in one individual identified as having gone through it. The intention was that the study would be phenomenological and hermeneutic. It would be phenomenological in that it would draw out as far as possible important features of various experiences that were part of the process, and it would be hermeneutic in that the bare narrative of the participant's experiences would be examined through a series of interpretative lenses: the perspective of the Xhosa tradition, the literature on shamanism within the broader framework of transpersonal psychology, and the perspective of western medicine (and psychiatry and clinical psychology in particular). This is elaborated at the end of the Method section.
]]> Method
A psychological case study is essentially a reconstruction and interpretation of one or more major episodes in a person's life. It is selective in that it addresses itself to particular issues and themes, and ignores others. Thus some facts about the person and the situation are relevant to those issues and so constitute evidence, whereas others are not. However, a case study is not only about the individual whose case is being examined. It is about the category of experience which the case represents: in this case, the processes involved in intwaso and the development towards becoming a healer (Bromley, 1986).
A narrative account of an individual's experiences as they unfold over time allows for an examination of how the processes evolve and for theoretical reflection on the nature of that development. Depending on the nature and quality of the case material, the enquiry may be primarily exploratory and descriptive or it may engage critically with existing theory or even provide tests of specific propositions within existing theory (Edwards, 1998). Since there is already a rich literature on Xhosa cosmology and intwaso, it was expected that the case material would allow for specific questions about the process to be examined.
The Research Participant
Nomzi (pseudonym) was a 67-year-old Xhosa-speaking Mfengu woman, a member of the OoRhadebe clan, living in Queenstown in the Eastern Cape. She was a teacher by profession and had never married. She appeared to meet the criteria for this kind of research as summarized by Stones (1988, p. 150). She had undergone the process of intwaso, and was currently practising as an igqirha. She was verbally fluent and able to communicate her feelings, thoughts and perceptions in relation to the researched phenomenon (although there were limitations here that will be discussed later). She had the same home language as the interviewer (the first author) and expressed her willingness to be open to the researcher. Furthermore, Sandile, a 68-year-old male cousin, who lived in the same town and knew Nomzi well, was willing to provide a collateral account of some of the significant events in her life, which would provide a way of checking on the trustworthiness of her own accounts, a procedure recommended by Robson (2002) and Yin (2003).
Both Nomzi and Sandile were approached individually by the first author at their respective homes, and invited to participate as required. They were both informed of the interviewer's qualifications, and given a clear and transparent account of the nature of the study, as well as of the ways in which privacy and confidentiality would be ensured. In line with an ethical protocol approved by Rhodes University, both participants signed a form in which they gave consent and agreed that the interviews could be recorded.
Data Collection and Transcription
As recommended by Marshall and Rossman (1989), the interviews with Nomzi were more like conversations than formal, structured interviews. The interviewer took time to establish rapport and ensure that Nomzi felt at ease. Each interview was based on an interview guide, which is a series of topics or broad questions used as prompts. These ensured that the interview remained focused on issues of relevance and concern and covered specific issues and topics. This guide was developed and expanded after each interview (Barker, Pistrang, & Elliott, 2002; Taylor & Bogdan, 1998). A series of four interviews was conducted with Nomzi. By then it was judged that sufficient information had been gathered about significant experiences related to the intwaso process, that points of interest had been followed up, and that aspects that were not clear had been clarified. A single interview of about an hour was conducted with Sandile. This focused on getting collateral accounts of some of the events in Nomzi's narrative at which he had been present.
All the interviews were recorded. The recordings were transcribed verbatim. This included making notes on hesitations, pauses and irregularities of speech. Pseudonyms were used for the participants, and some places and people's names were changed in the transcript in order to protect the identity of individuals. To verify the accuracy of the transcripts, a person with an Honours Degree in Psychology from Rhodes University checked a random selection of the transcripts against the recordings.
Data Reduction]]> Data reduction is "the process whereby a large and cumbersome body of data is organised into a manageable form both for the researcher to work with and for presentation" (Edwards, 1998, p. 61). This involved selectively summarizing and organizing the interview material into a chronological narrative. Material was selected that was directly relevant to several central themes: a chronology of major events in Nomzi's life, illnesses and behavioural disturbances, dreams and visions, training as a healer, and working as a healer. The narrative presented below as "Nomzi's story" was written in the first person from Nomzi's point of view and was largely non-interpretative. As a validity check, the completed narrative was shown to Nomzi who was asked to comment on whether it was an accurate reflection of her experience (Richardson, 1996). She was happy with the way it had been written.
Data Interpretation
"In hermeneutic work," argues Edwards (1998, p. 52), "researchers appropriate a body of theory, not as if it were absolute truth but with the recognition that it is historically and culturally constructed". He adds that "the success of a hermeneutic case study depends on whether the writer can successfully make a case for the relevance of the hermeneutic frames that have been appropriated".
The completed case narrative was subjected to a series of hermeneutic readings using the reading guide method. It was considered appropriate that the first reading should be from the perspective of the Xhosa tradition with its specific cosmology, including beliefs about how the ancestors call the initiate to the intwaso process, given that this was the framework within which Nomzi herself understood her story. This reading was initially written by the first author. However, Manton Hirst, an anthropologist with a specialized knowledge of Xhosa traditional healing (Hirst, 1997, 2005), who had himself been through the intwaso process under the guidance of a Xhosa igqirha, subsequently read the case study and contributed additional interpretative insights. The second reading focused on the kind of diagnosis and interpretations that are likely to be made when such individuals come to the attention of the health care system. In particular, it used the framework of clinical psychology, including the concepts and categories of diagnosis used in psychological assessment based on attachment theory, developmental psychology and theories of psychotherapy. This approach has recently been summarized by Edwards and Young (2013). The third reading was located within the framework of transpersonal psychology and the broader literature on shamanism and spiritual emergence referred to in the introduction to this paper. These three readings each serve to provide what Brooke (1991) has called "hermeneutic keys" that can open the door to a deeper understanding of Nomzi's experience.
The original narrative is quite long, although it has been abbreviated somewhat for the purposes of this paper. The interpretative phase of the research is therefore presented in a separate paper (Edwards, Hirst, & Booi, 2014). Several Xhosa words are included in the narrative and, for the reader's convenience, their meaning and significance has been summarized in Table 1 below.
Nomzi's story]]> Childhood and Adolescence
I, Nomzi Hlathi, an igqirha, was born in 1937 in District Six in Cape Town, the third of six children, four boys and two girls. In 1949 we children were taken to Queenstown, where we grew up in our maternal grandmother's home, while our parents remained in Cape Town where they worked. In July 1951, when I was 14 and in Standard 6 (Grade 8), we were taken to court in King William's Town to attend our parents' divorce case. My mother was given custody of the children. Later that year, our father abducted me and my two brothers from our grandmother's house to Cape Town, where he was living with his new wife. There, I became very ill, and my whole body was full of pain as if something had beaten me. I was taken to different doctors, but none could detect what was wrong with me. My father and aunt took me to Barbi, a Muslim healer, who gave me a brown paper to hold and he lit a white candle. Words appeared on the brown paper, which I could not read. Barbi spoke to my father in English, but I could not understand what he was saying. After we went home, my mother fetched me, but she had no place of her own, as she was staying in her employer's house, so I was taken to my father's brother. On my first night there, I had incontinence of urine, and my father's brother suggested that we be taken back to our maternal home in Queenstown.
In Queenstown, I was taken to Dr Sher, a homeopath, who asked me to sit on the floor on the skin of a white goat. I became incontinent of urine for the second time. In the waiting room, the doctor spoke to my grandmother, who never gave me feedback about what the doctor had said. At home I did not want to sleep on the bed or with other children because they laughed at me [presumably because of the bedwetting]. So I slept on a sack on the floor. That night I dreamt of a striped cat, gnawing and scratching me gently. I was woken up by my grandmother and was asked why I was laughing during my sleep, and I explained my dream to her. I lost a lot of weight because I had a very poor appetite. I used to take only two spoons of food and would feel full. One day I had a waking vision of someone coming to our home who was umkathi with harmful muti, and described the person to my Grandmother. The next day that person came into the house and I hid in the bedroom. When my grandmother called me to make tea for the visitor, I suddenly lost energy and began to cry. When she left the house, I regained my energy and I was able to stand up. My grandmother beat me, thinking that I was defiant. When she woke up the following morning, her arms and hands were swollen and painful. She reported that she had dreamt of my grandfather warning her not to beat me again, as my behaviour had not been deliberate.
One morning I woke up having dreamed of two old men wearing khaki clothes. One of them told me to go to Whittlesea, where my father's family were, and to ask them to make an intambo for me. He described the type that was to be made. I began to lose more and more weight. My grandmother took me to Whittlesea. My father arrived from Cape Town, reporting that my grandfather spoke to him through a dream, telling him that I was sick and that he should go home and perform a ritual for me. Relatives were invited to the intambo ceremony, and my father's brother interceded with the ancestors on my behalf. My father removed hairs from the cow's tail, and my aunt made me the intambo which was put round my neck at the cattle byre. There I sat down and fell asleep on the cow dung. I dreamt of two old men wearing grey blankets seated inside the cattle kraal. They introduced themselves as my great-grandfathers, and said that they were Green and Ndaleni. They told me that there is a lot of work for me to do out there. I was woken up by rain drops. I had missed the slaughtering of a goat which was part of the ceremony and people were already eating. After this, I regained my energy and felt much better physically.
We went back to Queenstown the following morning, and on waking next day I had a vision of a baboon covered with a blanket, seated behind the curtain of some tenants' room (the tenants had already left for work). I reported this to the adults. Neighbours were called to check, and a small baboon was discovered. Afterwards, the tenants were sent away from that room because baboons are used by abathakathi who ride them in the night. One night I dreamt of something heavy on my feet. It was a large brown and gold cat. I was not frightened, but I was told by a voice that this was one of the izilozekhaya.
When I played with other children in the street, I would either make them angry or become angry when provoked, and end up assaulting them. There was one girl whose face I cut with my nails, and she bled as if she was cut by a blade. I did not know how that happened as I was very angry. One day, another girl asked me to play with her. I saw her walking with utikoloshe and asked her why. My grandmother overheard me. She told her I was "sick" and asked her to go home. Later, she beat me, but when she awoke the next morning her hand was swollen, and she could not use it. I was not allowed to play with others anymore. When I was sent to the shops, I had to go straight there and come back. In one of the shops, I saw a big frog on top of the counter and I ran back home. Other children gave me the nickname of Nomtobhoyi (a strange or odd person).
Wherever I wanted to go, I had to get permission from the ancestors. They would talk into my ears and ask me not to go if they disapproved of the journey. I used to drink water from where cows were drinking and become full and satisfied. I saw people in the fields digging out inongwe, intlokotshana and oononca to eat, and I did the same. In dreams, the ancestors told me to dig out roots that I had to grind and soak in cold water and drink. The mixture tasted very good, and I drank it daily as prescribed. I also used it for washing my body. When my grandmother asked someone what that muti was, she was told it was isilawu. I also used to dream of the river, and myself inside that water.
One day I was seated in the house, facing towards the door, when I smelt a goat and had a vision of a white goat at the door, with big breasts hanging down. It was bleating and was looking at me. I told my grandmother, but she could not see the goat. This was believed to be an indication that a goat had to be slaughtered for me. The intambo that I wore was lost and I dreamt that a larger isiyaca necklace was supposed to be made for me. A goat was slaughtered, and isiyaca was made from usinga, a tough string-like muscle from a slaughtered goat, white goat's hair, hair from a cow's tail and white beads sewn onto it. After this, I was able to play with other children. When I had a vision, I would not say anything about it until I arrived home and told my grandmother.
I used to move between my paternal and maternal homesteads, but, in the paternal home, I did not sleep in the house but outside. When I felt like going, I did not report to anyone but just left. I dreamt of my ancestors telling me to go to Whittlesea and sit inside the cattle byre. I went there, arrived in the afternoon, and I entered the kraal without my relatives seeing me. I spent the whole night among the sheep; it was warm and comfortable there. I was only seen by boys who came to take the sheep out in the morning. My paternal family met and discussed my vagabonding. One of my uncles told me to stay put in my maternal home. He explained that I could not sleep inside the house when I was there because my father was staying in Cape Town and did not have a house of his own here, but only his parents' home in Whittlesea. After that, I stayed in my maternal home and continued taking my medicinal roots.
The ancestors used to talk to me through dreams, and they sent me to people who needed help. For example, there was an old woman who needed someone to help her with household chores, and I used to go and help her. One night I was told in my dream to go and dig out a plant called inxina and plant it in my garden, which I did. One day, when I was at home, I saw a dog urinating on the tree I planted, and I threw a stone at it, and my hand began to shake. That night, I dreamt of many dogs that came and surrounded me. I was so frightened that night, but I was told not to hit dogs anymore, as they are izilozekhaya.]]> Pupils at school gave me the nickname of "Joseph the Dreamer", as I was always dreaming. In September 1954 [aged 17], when I was preparing for my form III examinations, I saw a question paper in my dream, and I told my friends about it. In November, the questions were just as I had dreamed them and I wrote my examinations and passed my Junior Certificate.
Early Adulthood and First Training by an Igqirha
In 1955, I started a teacher's course, in Transkei. I repeatedly dreamt of the same old man whom I did not know. He called me by name. He also called me "Grandchild" and asked me to respond to his call. He said I should avoid four of my dormitory mates and not give my school books to them. In a dream the following night, two of these four appeared standing next to my bed and attacking me. I fought back, and was woken up by other students telling me that I was hitting out and boxing in the air. The people that I alleged to be fighting me were sleeping in their beds. After this, the matron removed me from the dormitory to sleep in her house for three weeks. She also requested my mother to come to school as I was behaving strangely. When I described the old man to my mother, she told me that it was my paternal grandfather. The matron released me to go home and we left on a Friday by bus. My mother took me to a traditional healer at Qumbu. We stayed in the house of a man who used to be a tenant at home in Cape Town. There were many dogs, but they never even barked at me. I was given pork to eat, but I refused to eat it, as it was one of the foods I did not like. That night I slept outside with the dogs. I plugged my ears with cotton wool and slept with them, but when I woke up, the plugs were removed from my ears. I was not afraid of those dogs, and one which was regarded as very aggressive used to lick me. During the day, I played with them, and when I was given food to eat, I took it and ate it with the dogs. People commented about my behaviour and they were wondering what type of a teacher I was going to be.
On the Wednesday, my mother brought a woman called Mambhele who wore a white traditional dress with black binding on the seams. Seeing me among the dogs, she commented that I belonged to abahlekazi. That night, I shared the same room, a rondavel, with her. She did not talk much and she was smoking a pipe and spitting on the floor. I dreamt of my grandfather again, saying that I should listen to all that was going to be said to me and follow instructions. In the morning, I went to my mother and told her the dream. She told me to tell it to Mambhele, which I did. I was surprised when she told me that she also saw the same old man at night, wearing khaki clothes. She gave me herbs to add to the water and wash with. She mixed Vaseline with other herbs and told me to apply it to my body, and she told me that the mixture would last until the September holidays. My mother arranged for my next visit to Mambhele in the December holidays, so I went back to Qumbu. Mambhele washed me with herbs and did gastric lavage. She gave me ointment to take back to school and told me that she was not going to do ukuqaphula (which involves making cuts in the body and applying muti to them).
In 1956, back at the college, I was promoted to course II despite having missed most of the lectures and assignments due to my "sickness". I was allocated to a first year dormitory and separated from the teacher trainees. Every morning, the matron asked me about my dreams. She wrote them down and gave me sweets to eat. I only realized later on that she was using them for gambling on horses or for umtshayina, a form of betting conducted by some Chinese people.
At the end of the year I went back to Queenstown. The ancestors communicated with me through visions and intuitions about evil things that were going to happen, telling me that I would have severe palpitations, sweating and loss of energy. For example, one day when I was preparing to go out with friends, a human figure appeared and ordered me not to go there, as something evil was planned against me. I felt dizzy and light-headed, as if I was being swept away by the river. I once went to a place by car despite my ancestors' warning me not to go there. An accident happened and the car was damaged, but I came out uninjured.
I had intuitions when people carried charms with them either to protect themselves or to harm others. In 1959, I saw a bright light between the breasts of a certain lady. There was a small bottle of muti that looked like an ampoule of the kind used by amagqirha. I asked her why she had that between her breasts, but she denied that there was something. She was embarrassed and did not allow me to come closer. Sometimes when I touched someone's handbag that had harmful muti inside, my hands would shake until I put it down. One day a woman visited at home. When I looked at her, I experienced umbilini and my body felt weak. I tried to run to the bedroom to hide, but it was locked, and so I had to face her with all the bad feelings I had. She stood still like a zombie, and a white rat fell down from between her legs. She became embarrassed and bent down.
The rat ran back and hid under her dress. Another example is of an old woman I used to tell my grandmother about. I also had bad feelings when I saw her. I felt that she was using harmful muti and that she was a witch. One day in church, as we were singing, she tried to run away to the door, but it was too late, because a lizard fell down from her skirt and she was embarrassed in front of the people.
When someone evil came to visit me, I had a weird feeling before she or he arrived. When that person knocked at the door, I could not answer it. I felt cold and shivered, would become angry and aggressive, and my voice would not come out. The ancestors would close the door as if it was locked and the person would end up going away. I would hear the voice telling me that the visitor is evil, and that I should avoid her or him. One day I returned from a funeral with my friends. When we arrived home, I removed my pantyhose in order to feel comfortable. After my friends had left, a voice told me that one of them took my dirty pantyhose to bewitch them. I sent a child to go and get them, but she denied that she took them. The ancestors brought them back and they were there lying on the floor. A voice told me to soak them with methylated spirits and burn them.
The ancestors warned me through a dream not to lend my clothes to people, but I lent my jersey to a friend. When she brought it back, a voice told me to burn it. One of my relatives asked me to give it to her and not to burn it, and I did that. She took it and washed it, and immediately she got blisters on her hands. So we ended up burning the jersey. The voice of the ancestors told me to apply pork fat on her blisters; we bought it and she applied it and the blisters were healed.]]> My grandmother was surprised that my intuitions were correct. She also asked me to stay at home and not to visit other people's houses because when I had a vision of something bad in the neighbourhood, I did not keep quiet but told them what I was seeing, and this caused tension and embarrassment to them.
In 1961, at the age of 24, I went to Cape Town to see my father. On my way, the ancestor's voice asked me why I ran away from home, and told me that I was going to experience problems on the way. I lost my suitcase at the Cape Town railway station, and was helped by a man who paid for my bus fare and took me to my father. My father went to look for my suitcase the next day and found it in the cloak room. A goat was slaughtered for me, umqombothi was brewed, and people ate and drank. Intsimbiemhlophe was made for me to wear around the neck, but it broke. I was told in a dream that a cow should be slaughtered next time. After the ceremony, I became homesick, and stole money from my father to buy a train ticket to Queenstown. A year later, at Whittlesea, my paternal family performed the inkomoyezihlwele ritual and slaughtered a cow for me as I had dreamt.
In 1965 [aged 28], I worked as a teacher in Alice. I despised the other teachers, isolated myself, was very irritable and rude and did not want anything to do with them. Although I had intwaso, I had not yet been trained to divine and heal people. I still needed to undergo ukuthwasa training. One Friday night I was told in a dream to go to an igqirha who was going to be my trainer. I saw her house (three rondavels) at the Melani Administrative Area in Alice. Next day, I walked to the place and found the three rondavels as I saw them in my dream. A woman called Mamjwarha was cooking outside on an open fire. She took me on as an umkhwetha and gave me herbal preparations to wash with and to drink. She told me that I was chosen by the ancestors but there was still a lot to be done on me and I was not supposed to have started working yet. She gave me the same isilawu to drink as I used to prepare for myself at home. Mamjwarha taught me how to divine and find out what was wrong with people and treat them. She also taught me to strengthen homes, as a preventative measure against evil spirits. I visited her on alternate weekends and would return home on Sunday so I could go to work the following day.
One morning, going to Mamjwarha's house, I was nearly swept away by the Thyume river which I had to cross over by stepping stones. I was nearly ukuthwetyulwa. The water formed a cone-like shape where I was going to go in. I cried and asked my ancestors to bear with me, as my mother had no money to pay for all the necessary procedures. I requested them not to take me into the river, but to allow me to train outside. When I arrived at Mamjwarha's place, she laughed at me and told me that she did not expect to see me as she was told by the ancestors that they were going to take me into the river. She said that it was going to make things easier for her. After that incident I developed a phobia of water. I was afraid of the sound of water, and even the sight of water in the washing basin. That afternoon, I accompanied Mamjwarha's daughters to fetch water from the river. When I was still standing on a steep slope, water came to me, trying to sweep me away again, but I held tight onto the tree branch, and escaped. I went back to the house to sleep. I then dreamt the house was being swept away by the water, and I cried in my sleep, waking other people up. After that, I became more hydrophobic. When crossing the bridge, I felt as if the water was covering me, and I experienced tightness of the chest. I then decided to resign from my teaching post in Alice.
In 1969, I worked at Ilinge, quite far from Qumbu, so I did not go to Mamjwarha regularly. I would only contact her when a ritual was to be performed. I used to take my pupils to the mountains to learn about wild plants. Then I would get a chance to dig out medicinal roots for myself. One day at the school where I was teaching, a garden spade was missing. We called all the boys who were working in the garden the previous day. They all denied that they took the spade. A voice told me the name of the boy who stole it, and I had a vision of the spade behind the door at his place. I just called the boy by name, and asked him to bring the spade back. Two other boys accompanied him home to fetch it and found it behind the door.
Graduation and Practice as an Igqirha
Finally, in 1998 [aged 61], I became an igqirha. I had difficulty in walking, something the ancestors had warned me of in a dream as they said I was ignoring their call. An imfukamo ritual was performed in which I was secluded Saturday to Sunday morning in an ibhuma built from reeds and leaves next to the river, as I was supposed to have trained in the river. The ancestor's voice talked to me and instructed me not to go out of the ibhuma that night. In the evening, two crabs came inside, moved along the walls, and then left. These, I was told, are also izilozekhaya. On Sunday morning, Sandile, Mamjwarha, and other amaqrhira came to fetch me. Sandile brought umqombothi in a new billy can, intsimbiemhlophe, brandy, gin, "Horseshoe" tobacco, matches and "XXX" mints.
Mamjwarha gave instructions on what was to be done and when. All the above items were put in the river so they floated on the water. One of the Abantu-Bomlambo appeared from the water, took them and disappeared into the river with them. We gave the praise greeting, "Camagu". Swallows were flying over our heads in large numbers, like a swarm of bees. These are also regarded as izilozekhaya. Then the ibhuma was destroyed and we left for the house. I was transported by car, as I was unable to walk. When we arrived home, a white goat was slaughtered, because I dreamt that a white goat without a spot was to be slaughtered by Sandile, my cousin. He was not supposed to wear black trousers when he did that, as this would bring darkness and bad luck to me. Food was cooked and people ate. People first drank umqombothi and afterwards brandy and gin. Then there was the intlombe graduation ceremony at which I became a healer, with beating of drums, singing and dancing to celebrate. After the ceremony, I was able to walk normally again.
One night I dreamt of Intsimbiemhlophe that I was supposed to buy and wear. It was bigger than the normal one, and I was told to get it from Diagonal Street in Gauteng as it was not available in the Eastern Cape. I went there but I found that it was out of stock. The ordinary intsimbi broke when I wore it, and it felt very heavy on me. I then dreamt of an animal skin to wear as the beads were not available. I described it to the herbalist, who identified it. I do not know the name of that animal, but I am still wearing that skin on my wrists. When I get headaches, I burn a piece from the skin and inhale the smoke.
When divining, I just look at the patients' eyes, then my left hand itches, and when I look at the hand something will be written that can only be read by myself and not anyone else. Then I tell the patient what his or her problem is, and where it emanates from. When a ritual has to be performed by a patient, I am able to tell him or her. I healed people who were sick, but I specialized in helping women who had difficult or delayed labour due to witchcraft.]]> After I became an igqirha, I noticed some changes in my life. People avoided being with me. They avoided eye contact. Others stopped greeting me. Others laughed at me for becoming a healer. I decided to stay at home. I lost my friends because I told them when they were having harmful muti. I still had intuitions like before; when an evil person was coming to my house I could still feel it, and would ask my children to close my bedroom door and tell the person that I was asleep. My ancestors were, and are, still talking to me through amathongo and visions, telling me when people are practising witchcraft or when to perform certain rituals. People started to be jealous of me. They would ask for things like sugar, tea, bread and money from me. My ancestors told me through a dream that they were bewitching these items, so I stopped giving them. When I come into contact with a bad witch, I still get palpitations and anxiety.
In 2001, we were going to attend a sports meeting at school. My ancestors warned me in a dream not to go there, but I did not listen, because I was a sports coordinator and was supposed to attend the meeting. When I arrived, I fell down and fractured my leg, and sprained an ankle. I was admitted to hospital, but I am still unable to walk even now. I cannot cure myself; all traditional healers cannot cure themselves. They are cured by other healers. Since I came back from hospital, my ancestors asked me to stop working with people, until I recuperate. I am waiting for them to tell me when to resume my work again. Witchcraft is here to stay. It was here before we were born and it will continue to exist on earth.
Concluding Comments
Nomzi's narrative is largely based on her own account. Her cousin Sandile did confirm several aspects of it. As mentioned, he had been present at the final initiation ceremony which led to her graduating as an iqqirha. He also mentioned that she had intuitions and used to dream a lot, and was the one who mentioned the incident of a garden spade (which Nomzi later confirmed). The narrative has several features which render it quite problematic from a phenomenological perspective. Firstly, it is very descriptive. Nomzi's account is prereflective, and presented in a manner that assumes that the listener will understand the significance of what she is saying. For those unfamiliar with traditional Xhosa life, customs and beliefs, much of what she describes will seem opaque and mysterious. Events are described in a manner that is quite bare. This is not "thick description". There is little or no information about her feelings about the various incidents. Indeed, a phenomenologically oriented researcher might question whether such an account can be considered phenomenological at all. Secondly, the story stops abruptly in 1969 when she was 32, and only resumes in 1998 when she was 61. During these three decades, she had three children, although she never married. This suggests that the story had been constructed, albeit unwittingly, by Nomzi and presented as a fait accompli, already framed by Nomzi as a healer's story, the story of her life given meaning through her journey to become an igqirha.
It is nevertheless her account of her experiences and is full of rich information about her life. But this richness can only be accessed through interpretative frames of reference. As suggested above in the section on methodology, we propose that each of three discourses can serve to deepen our access to Nomzi's experience and the complex and troubled story of her life. These three discourses are those of: (1) the Xhosa tradition itself, with its understanding of how the abahlekazi call the initiate to the intwaso process and how the process unfolds, (2) clinical psychological assessment, and (3) transpersonal psychology and its understanding of shamanism and shamanic initiation. This will be the focus of the next paper (Edwards, Hirst, & Booi, 2014). Two years after this research was first written up as a thesis (Booi, 2004), Nomzi died at the age of 69. So, in the next paper, the reader is invited to reflect back on a life story that has been lived in a cultural context and world that is already receding into history, and to see how a hermeneutic approach can help read between the lines of Nomzi's intriguing narrative.
Referencing Format
Booi, B. N., & Edwards, D. J. A. (2014). Becoming a Xhosa healer: Nomzi's story. Indo-Pacific Journal of Phenomenology, 14(2), 12 pp. doi: 10.2989/IPJP.2014.14.2.3.1242
]]> Acknowledgements
1. The authors would like to thank "Nomzi Hlathi" for her willingness to share her story in such detail, as well as "Sandile" for willingly providing collateral information.
2. This research was supported by grants to the second author from the Research Committee at Rhodes University and the National Research Foundation.
Barker, C., Pistrang, N., & Elliott, R. (2002). Research methods in clinical psychology: An introduction for students and practitioners. Chichester, UK: John Wiley & Sons. [ Links ]
Blatt, S. J., & Levy, K. N. (2003). Attachment theory, psychoanalysis, personality development, and psycho-pathology. Psychoanalytic Inquiry, 23(1), 102-150. doi: http://dx.doi.org/10.1080/07351692309349028 [ Links ]
Booi, B. N. (2004). Three perspectives on ukuthwasa: The view from traditional beliefs, Western psychiatry and transpersonal psychology (Unpublished master's thesis). Rhodes University, Grahamstown, South Africa. Available at http://eprints.ru.ac.za_175_1_booi-ma [ Links ]
Bromley, D. B. (1986). The case study method in psychology and related disciplines. Chichester, UK: John Wiley & Sons. [ Links ]
Brooke, R. (1991). Hermeneutic keys to the therapeutic moment: A Jungian phenomenological perspective. In R. van Vuuren (Ed.), Dialogue beyond polemics (pp. 83-94). Pretoria, South Africa: Human Sciences Research Council. [ Links ]
Buhrmann, M. V. (1986). Living in two worlds: Communication between a white healer and her black counterparts. Wilmette, IL: Chiron. [ Links ]
Dark energy, dark matter. (April 30, 2013). Retrieved January 03, 2014, from http://science.nasa.gov/astrophysics/focus-areas/what-is-dark-energy/ [ Links ]
Doore, G. (Ed.). (1988). Shaman's path: Healing, personal growth and empowerment. Boston, MA: Shambhala. [ Links ]
Edwards, D. J. A. (1998). Types of case study work: A conceptual framework for case-based research. Journal of Humanistic Psychology, 38(3), 36-70. [ Links ]]]>
Edwards, D. J. A., Hirst, M., & Booi, B. N. (2014). Interpretative reflections on Nomzi's story. Indo-Pacific Journal of Phenomenology, 14(2), 13pp. doi: 10.2989/IPJP.2014.14.2.4.1243 [ Links ]
Edwards, D. J. A., & Young, C. (2013). Assessment in routine clinical and counselling settings. In S. Laher & K. Cockroft (Eds.), Psychological assessment in South Africa: Research and applications (pp. 320-335). Johannesburg, South Africa: Wits University Press. [ Links ]
Goswami, U. (Ed.). (2014). The Wiley-Blackwell handbook of childhood cognitive development (2nd ed.). Chichester, UK: Wiley-Blackwell. [ Links ]
Grof, S., & Grof, C. (Eds.). (1989). Spiritual emergency: When personal transformation becomes a crisis. Los Angeles, CA: J. P. Tarcher. [ Links ]
Hirst, M. (1997). A river of metaphors: Interpreting the Xhosa diviner's myth. In P. McAllister (Ed.), Culture and the commonplace: Anthropological essays in honour of David Hammond-Tooke (pp. 217-250). Johannesburg, South Africa: Witwatersrand University Press. [ Links ]
Hirst, M. (2005). Dreams and medicines: The perspective of Xhosa diviners and novices in the Eastern Cape, South Africa. Indo-Pacific Journal of Phenomenology, 5(2), 1-22. [ Links ]
Krippner, S. (2000). The epistemology and technologies of shamanic states of consciousness. Journal of Consciousness Studies, 7(11-12), 93-118. [ Links ]
Kruger, D. (1988). An introduction to phenomenological psychology (2nd ed.). Cape Town, South Africa: Juta. [ Links ]
Marshall, C., & Rossman, G. B. (1989). Designing qualitative research. Newbury Park, CA: Sage. [ Links ]
Pearlman, L. A., & Courtois, C. A. (2005). Clinical applications of the attachment framework: Relational treatment of complex trauma. Journal of Traumatic Stress, 18(5), 449-459. [ Links ]
Richardson, J. T. E. (Ed.). (1996). Handbook of qualitative research methods for psychology and the social sciences. Leicester, UK: British Psychological Society. [ Links ]
Robson, C. (2002). Real world research: A resource for social scientists and practitioner-researchers (2nd ed.). Oxford, UK: Wiley-Blackwell. [ Links ]
Singer, J. (1990). Seeing through the visible world: Jung, gnosis and chaos. San Francisco, CA: Harper & Row. [ Links ]
Sroufe, L. A. (2005). Attachment and development: A prospective, longitudinal study from birth to adulthood. Attachment and Human Development, 7(4), 349-367. doi:10.1080/14616730500365928 [ Links ]
Stafford, P. (1992). Psychedelics encyclopedia: Third expanded edition. Berkeley, CA: Ronin. [ Links ]
Stones, C. R. (1988). Research: Toward a phenomenological praxis. In D. Kruger, An introduction to phenomenological psychology (2nd ed.) (pp. 141-156). Cape Town, South Africa: Juta. [ Links ]]]>
Taylor, S. J., & Bogdan, R. (1998). Introduction to qualitative research methods: A guidebook and resource. New York, NY: John Wiley & Sons. [ Links ]
Valle, R. S. (1989). The emergence of transpersonal psychology. In R. S. Valle & S. Halling (Eds.), Existential-phenomenological perspectives in psychology: Exploring the breadth of human experience (pp. 257-268). New York, NY: Plenum. [ Links ]
Walsh, R. (1990). The spirit of shamanism. Los Angeles, CA: J. P. Tarcher. [ Links ]
Walsh, R., & Vaughan, F. (Eds.). (1993). Paths beyond ego: The transpersonal vision. Los Angeles, CA: J. P. Tarcher/ Perigee. [ Links ]
Yin, R. K. (2003). Case study research: Design and methods (3rd ed.). Thousand Oaks, CA: Sage. [ Links ]]]>
About the Authors
Beauty Booi is a Clinical Psychologist at Komani Hospital in Queenstown, South Africa, where her work with in-patients and out-patients includes psychotherapy for a range of problems, a trauma counselling service for women who have been raped, and assessments for disability grants and forensic cases. She also conducts a private practice.
Trained initially as a professional nurse, Beauty Booi qualified as a psychiatric nurse before completing a Psychology Honours degree through the University of South Africa (UNISA) and later her Master's degree in Clinical Psychology at Rhodes University in Grahamstown in 2005. The focus of her Master's thesis (Booi, 2004) reflects her longstanding interest in Xhosa traditional healing. E-mail address: email@example.com
]]> David Edwards has been a Clinical Psychologist and practising therapist for over thirty years. He is a founding fellow of the Academy of Cognitive Therapy, having trained in the mid-1980s at Beck's Centre for Cognitive Therapy in Philadelphia, where he attended seminars with Jeffrey Young, the developer of schema therapy. In addition to an enduring interest in psychotherapy integration and experiential training in a variety of humanistic and transpersonal approaches, he is certified as a schema therapist and schema therapy trainer with the International Society of Schema Therapy (ISST). Until his recent retirement as a Professor of Psychology at Rhodes University, he provided professional training and supervision in cognitive therapy for two decades.
Over a long career, Professor Edwards has published some 70 academic articles and book chapters, several of which focus on the use of imagery methods in psychotherapy. He has had a longstanding interest in transpersonal psychology and the shamanistic perspective on psychotherapy, and has done experiential training in this area with Stanislav Grof. Professor Edwards is first author of Conscious and Unconscious, in the series "Core Concepts in Psychotherapy" (McGraw Hill), a book that includes chapters on cognitive therapy and transpersonal psychology. His research for this book gave rise to two papers published in this journal in 2003 and 2005.
For more information about him and the training he offers, visit www.schematherapysouthafrica.co.za. E-mail address: email@example.com]]>


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October 2008 Reader's Tech Tips
Tech tips from Circle Track Magazine readers
Is your inline fuel filter plugged? Sometimes it's hard to tell, especially when methanol may have been left in the lines between races.
Test your fuel filters regularly by modifying the cap of a 5-gallon jerry can to accept bulkhead fittings for air from your engine leakdown tester and fuel to another jug.
Put some fuel in the jerry can and pressurize it with inlet air from the leakdown tester at the same pressure as your fuel pump runs (50-90 psi). With a new and unused fuel filter in the outlet hose record the backpressure as fuel flows into the second jug.
Replace the new filter with a used one and again measure the back pressure. If it is more than 10 percent higher this filter may be plugged.
KS AmerAll American Speedway, Roseville, CAUSAC Ford Focus Midgets
Want a jacket? Got a Tech Tip? Send a brief description of your tip plus a clear photo or drawing to Reader's Tech Tips, CIRCLE TRACK, 9036 Brittany Way, Tampa, FL 33619. Or, you can also email your tip to the editor at firstname.lastname@example.com. If you send photos by email please make sure they are high resolution (300dpi). Include any necessary dimensions or procedures as well as the following information:
NameEmail Address/Home AddressHome TrackCar Make/Racing ClassYears in Racing
Contributions cannot be returned and become the property of Source Interlink Media. Selection of a tip to be published will be based on originality, creativity, and relevance to the circle track racer. In many cases, selections will be based on the quality of the illustrations or photos. Tips chosen for publication will automatically be entered in a quarterly random drawing to win an official CIRCLE TRACK staff jacket with the winner's name embroidered on the front.


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Innocent mistakes: Venue weakens Wells
One of the best things about Charlottesville's art scene is the way commercial businesses, from coffee shops to real estate offices, transform their empty walls into ad hoc galleries to showcase local art. Unfortunately, such efforts sometimes fail to do the artwork justice.
In previous columns, I've lamented the difficulty of viewing art at Mudhouse, where a steady stream of java addicts, desperate for their caffeine fix, hampers access to what hangs on the walls. But now I have a new nominee for worst art venue: Splendora's Gelato Caf©, which currently features Jesse Wells's works on paper.
Wells delicately combines gouache and gesso with pen-and-ink drawings to create imagined moments of childhood vulnerability. Her primarily small images have a flat, simple affect that recalls illustrations in reading primers or perhaps First-Aid manuals. Unfortunately, they are difficult to see since most of the show's 15 works hang above Splendora's extra-tall padded booths.
Which is a shame since Wells's drawings are worth considering. Tapping into viewers' associations with similar illustrations, she imbues her work with an aura of innocence. In each pared-down situation, Wells prompts the viewer to think, "uh-oh" (in lower-case), as she places children in perilous situations of their own making. For instance, in "Rail"-which, thankfully, hangs at eye-level in the front of the caf©-a young girl in a short-sleeved green dress lies curled on the ground in a snowy forest, her jacket and scarf inexplicably discarded nearby.
Snow-blanketed woods serve as settings for two other pieces, but most of Wells's images are context-free, encouraging viewers to fill in the blanks surrounding the figures' predicaments. The works are often simultaneously amusing and disturbing. In "Shark Fin," a red-shirted little boy carrying a pennant approaches an older boy lying prone with a shark fin strapped to his back. What has happened? Is the finned boy dead or just resting? uh-oh.
Wells's technique is remarkable for its restraint. She uses simple outlines with a minimum of details to suggest children's bodies and clothing, adding washes of translucent pigment for color here and there. Her images are, nevertheless, dynamic, as demonstrated by "Beehive Wrestle," in which a girl wearing a green dress and a boy outfitted in a red singlet appear to dance as they struggle to remove an ochre beehive from their heads.
Wells's work is wonderful and thought provoking, but, alas, Splendora's is hardly splendid for its display.
Jesse Wells's works on paper hang through January 31 at Splendora's Gelato Caf©. 317 E. Main St. on the Downtown Mall. 296-8555.


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At the Worlds of Healthy Flavors Leadership Retreat, held at the Culinary Institute of America's Greystone campus in Napa, Calif., nutrition scientists and more than 40 chefs shared ideas for improving flavor profiles and the health factor of menus, giving operators valuable insight into the direction menus are taking in the coming years.
Power to change the way America eats rests in the hands of foodservice operators. Ways to wield that power were outlined last month at the fourth annual Worlds of Healthy Flavors Leadership Retreat, staged at the Culinary Institute of America's Greystone campus in Napa, Calif.
Influential nutrition scientists, cooking experts and more than 40 chefs and menu decision-makers shared many terrific, easy-to-do ideas for pumping up the flavor and health quality of menus.
Based on years of dietary and nutrition research results, a string of nutrition scientists recommend diets high in vegetables, fruits, grains, legumes and nuts. Most Americans, they say, would do well to reduce the amount of meat they consume and increase their fish consumption. Overall, a plant-based diet with protein as a minor addition can reduce the risk of many chronic diseases.
Bringing those scientists' recommendations into kitchens was the job of several chefs and cooking experts who demonstrated dishes from the eastern Mediterranean, India, Mexico and California. Their demos introduced a world of ways to use vegetables, fruits, grains and polyunsaturated oils in dishes that are stuffed with whole ingredients and big flavors.
Avoiding the stigma: Unfortunately, early "healthy" menu items tended to lack flavor, making customers leery of anything labeled "heart-healthy" or "low-sodium." That sort of label guarantees an item won't sell. Instead of announcing changes, make improvements without fanfare and in ways that customers will enjoy.
Here are some "sneaky" ideas presenters at Worlds of Healthy Flavors recommended noncommercial foodservice operators and chefs use to seduce customers with new healthier choices:
—Spec baked goods—including pizza dough, rolls and muffins— with 20% whole grain. Customers will benefit but most won't notice the added whole grains.
—Use legume-enriched pasta at pasta bars and in pasta salads.
—Add finely shredded vegetables to low-fat turkey meatloaf and meatballs; include onion, carrot, bell pepper, zucchini, cabbage and tomato. Use plenty of vegetables and the result will be moist and tasty.
—Make cole slaw or chopped salads with lots of carrot, scallion, parsley, radish, lemon juice and flavored vinegar. You can decrease or even eliminate the mayonnaise and use little or no oil.
—Purée beans to use as a soup thickener and add beans or lentils to vegetable soups.
—Make salads and sides with whole wheat couscous—its texture is very similar to white couscous. Create tasty couscous or bulgur salads by adding chopped fruit, cilantro, mint and lemon juice. On the savory side, add asparagus, cucumber and fresh dill with a mustard-lemon dressing.
—Pile green salad on top of pizza or quiche.
—Replace mayonnaise with hummus as a sandwich spread, and try hummus stirred into tuna and chicken salads.
Reduce and go 'brown:' The panel of experts, both scientists and chefs, added other advice for foodservice directors who provide meals for customers of all ages. A major consideration, they emphasized, is to reduce portion sizes. Make sandwiches with no more than three ounces of protein and pile on the veggies; whip up omelets with two eggs or extra whites; limit starch sides to half-cup portions. If you do it gradually, your customers will not notice.
In most cases, white bread, buns, rolls, rice and pasta are the norm and whole grain items are offered as an alternative. Why not make a switch? Put the whole-grain items out there first and offer the white breads as an option.
The chefs at the conference also suggested tasty ways to enrich self-serve salad bars with whole grain salads, such as wheat berry with dates, dried apricots, scallions, cilantro and yogurt dressing; brown rice with apples, raisins, celery, almonds and light curry dressing; and barley and small white beans with chopped roasted vegetables, a sprinkle of crumbled cheese, tossed with garlicky dressing.
When recipes use olives, cheese, canned tuna and other salty ingredients, you can reduce the amount of added salt. Use your health-stealth techniques to build flavor with less salt. Bring out the best flavors in vegetables and fruits by grilling, roasting, toasting or puréeing them to use as ingredients.
Nuts, seeds and peanuts are all excellent sources of good fats. Use them, as well as nut butters and oils, in granolas, breakfast items, salads, sandwiches, sides and snacks. Be sure to always identify the dishes that include nuts or peanuts to alert those who are allergic.
Overall, be bold, the chefs said. Most customers are ready to try new dishes from all over the world. Find new flavors and techniques in the cuisines of other cultures, by reading about or traveling to exotic places to learn about the way they use vegetables, fruits, whole grains, spices, and make healthful beverages and sweets. Then plan changes by making a timeline, starting with the most important changes and those that will be easiest for staff to incorporate.
Get creative and get started. As the experts at Greystone said, the power to make changes is in your hands.


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Milwaukee Information and Schedule
Looking for 2020 Milwaukee concert tickets and/or sports and theatre tickets? You have found a great source for cheap event tickets for all upcoming events during 2020. Ticket Down has an extensive inventory of discounted tickets for every imaginable event in Milwaukee during 2020. It doesn't matter if you are just visiting on vacation or you are a current resident, there is no shortage of events for all interests in Milwaukee, Wisconsin, and the nearby areas!
Find current Milwaukee schedules for all football, basketball, baseball, hockey and soccer games right here at Ticket Down along with tickets for all other events.
We have cheap 2020 Milwaukee concert tickets for all pop, rock, country, R & B, alternative and all other music genres. Find up-to-date schedules for comedy shows, musicals and plays, holiday concerts, lectures, festivals, children's shows and more at our secure website.


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Nominations for the 2016 Most Outstanding Golfers will open on September 1, 2015 and will close on May 1, 2016. Qualified athletes must meet the criteria outlined within our official rules and regulations. Award winners will receive notification through their respective school. All winning athletes will have the opportunity to submit their action video and photos for the photo gallery prior to the awards presentations.
Join us LIVE on May 15th for Louisiana Prep Sports monthly broadcast to view this year's recipient. Our host and special guest will present to the winner as well as review upcoming event, sports and highlights.


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Unique Fusion of Thai and Vietnamese Food
Welcome to Red Chili, a unique dining experience here in the East Bay. Not only will you find our dining room warm and inviting, but also our unique fusion of Thai and Vietnamese food will keep you coming back for more. Of course we offer the standard favorites in Thai and Vietnamese cuisine, but at Red Chili you'll discover something different in our mouth-watering specialties.
Red Chili29583 Mission Blvd (between Overhill Dr & Alquire Pky) Hayward, CA 94544
(510) 881-8593
Restaurant Hours:
Monday through Friday11 AM to 3 PM5 PM to 9:30 PM
Sat 11 AM to 9:30 PM Sun 11 AM to 9 PM
© Red Chili


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Mickey Rourke confessed he wasn't at Fashion Week to check out the latest trends.
The "Wrestler" star, who turns 57 today, said he was at the Max Azria show to gawk at the leggy ladies parading down the catwalk -- not to admire the latest threads.
When asked how he liked his models, he replied, "Fat."
Rourke was seated in the front row with blonde model gal pal Cheyenne Tozzi -- but said he has no preference when it comes to blondes or brunettes.
"It depends on what I'm drinking," he quipped to E! News.
As for his beverage of choice, Rourke was equally as nonchalant.
"It doesn't matter," he said.
Rourke reportedly couldn't keep his paws off his new leggy lady at the show, E! News reported.
It was the actor's second fashion show in 14 years, he said, but he wanted to show support for designer Max Azria.
"I like little short guys," he told E! "And he's got a beautiful wife."


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Last Chance For January's Free Xbox One Games With Gold
Xbox Live Gold members have only a few more hours to grab Celeste and Far Cry 2 before February's free Games with Gold replace them.
Xbox Live Gold members have only a few more hours to grab Celeste and Far Cry 2 before February's free Games with Gold replace them.
Xbox Live Gold members can now download two more free games at no charge through the end of January.
Some big games are coming to Xbox Live Gold subscribers in the new year, including Celeste, Far Cry 2, and more.
More Xbox 360 games are now playable on Xbox One, including Far Cry 2, as Microsoft makes the first additions to the backwards compatibility list of the year.
After spending time with Valve, LucasArts, and Amazon, Clint Hocking is headed to Ubisoft Toronto.
Sniper Elite III, South Park, Skate, and more also on sale this week.
GameSpot celebrates Far Cry's 10th anniversary with a look back at the game that started it all.
Retailer hires Kim Swift and Clint Hocking to join its Amazon Game Studios.
Daniel Hindes breaks down the invisible walls of gaming's boundless open worlds to discover that they do in fact end, and how developers can get creative with those confines.
But European bundle The Wild Expedition includes original Far Cry and is also coming to Xbox 360 and PC.
Clint Hocking leaves Half-Life studio after 17 months with the company.
Ubisoft's Jonathan Morin explains how Chicago and Africa aren't so different when it comes to the finer points of player immersion.
Clint Hocking calls attention to gameplay engineer job posting calling for console experience and passion for innovation.
Nightmare on Elm Street star haunts Sony's virtual storefront; Far Cry 2 now available as full-game download as demos for Madden NFL 12 and Driver: San Francisco also go live.
We count down to the 2011 Electronic Entertainment Expo with a series of features about the issues affecting the future of the games industry.
French publisher posts 19% revenue growth during fiscal 2011 to $1.87 billion; reveal of online title in "top gamer franchise" coming in days.
Two Canadian action performers list work on a third entry in Ubisoft's first-person shooter series; franchise has been dormant since 2008.
GDC 2011: LucasArts creative director Clint Hocking shows us what Hemingway, Thomas Edison, elephants, and Nazis have to do with creating meaning in games.
Star Wars studio confirms former Ubisoft Montreal creative director has joined its staff to work on an unannounced project.
Publisher announces localised version of its online shop; limited time offer to include a "buy one, get one free" game promotion.
Xbox Live Update: Microsoft's online platform heavily laden over next two weeks with headliners, Puzzle Chronicles, Halo 3 on-demand, Just Cause 2 add-on, more.
God of War Collection makes appearance at bottom of Nintendo-dominated top 20 non-PC game chart; Modern Warfare 2 tops PC charts despite server controversy, Aion plummets.
Japanese, Californian, and Quebecois shops ranked as most powerful studios by Game Developer magazine; Rockstar North, EA Canada, Konami, Valve, Epic, EA Tiburon, and Treyarch round out top 10.
Shaun White sells 3M, HAWX hits 1M, new Wii sports franchise in Q4; Call of Juarez due by June, Splinter Cell Conviction coming by holiday '09.
[UPDATE] Media Molecule walks away with the most Game Developers Choice Awards, but Bethesda's postapocalyptic RPG takes the top prize; Infinity Ward's next game due Nov. 10; full video coverage ...
Ubi Montreal's Yannis Mallat, Far Cry 2 lead Clint Hocking, POP producer Ben Mattes, and EndWar director Michael De Plater discuss the French publisher's approach to film-game cross-pollination.
Spring has sprung, 2009 is here, and we have the best games and gadgets you could ever find at the end of the rainbow.
PS3 platformer leads Game Developers Choice Awards finalists with seven nods; puzzler takes five; Fallout 3, Left 4 Dead, MGS4 also nominated.
Sony Europe's sandbox platformer receives 10 nods for 12th Annual Interactive Achievement Awards, to be handed out Feb. 19 at the DICE Summit in Vegas.
French publisher's holiday quarter earnings rise 12.9 percent to $736.6 million; Snowboarder scores 2.3 million copies, savanna-survivor bags nearly 3 million; Prince of Persia's 2.2 million-unit start deemed "slow."
Find out what our picks are for the best games of 2008 and vote for your favorites!
Second expansion to Blizzard's 11-million-strong MMOG tops US desktop sales, followed by Call of Duty, Spore, Fallout 3.
Check out our Far Cry 2 walkthrough for the skinny on how to complete every mission and where to find those pesky Jackal Tapes and Golden AKs.
There are more great games than ever on store shelves... That's why GameSpot has put together the 2008 edition of its Holiday Gift Guide!
Far Cry 2 may not have been one of the top 10 releases in November, but that doesn't mean the game isn't selling well. Three weeks after shipping it out ...
Ubisoft's open-world African shooter shores up million-unit marker three weeks after launching on Xbox 360, PS3, PC.
Find out what kind of hardware you need to run Far Cry 2.
It's raining games, as headliners join Midnight Club, PS3 trio of BioShock, Eternal Sonata, Rock Band 2, Spider-Man: Web of Shadows, Portal: Still Alive, and more.
Can Peter Molyneux live up to his promises? Find out this Thursday!
Maps of the Eiffel Tower, Great Pyramids of Giza? Yes we can!
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The Minnesota Twins Shaded Edge Visor features a team color crown and visor with black taping around the edge of the visor. An embroidered Twins logo is found at the front with an alternate team logo on the adjustable strap closure at the rear.
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Last edited by HeyBob; 04-28-2010 at 09:20 PM.
That ought to make those GEO boys take notice.
I wonder if they could put that in a GEO unit.
Geothermal water conditioning can and is used in commerical applications with VRV systems. Our office has a geothermal system installed on VRV.
Unfortunately the VRV systems are not ARI rated and cannot receive rebates or incentives.
Unless i am wrong, in which case you can correct me.
ARI is in the process of creating the standard for VR(X) systems to come out this year. (VR(X) is generic term for VRV which is owned by Daikin.) There will be a seperate rating named IEER or something along this line for VRV systems. As will other ARI certifications the equipment will have to undergo ARI testing before becoming certified.
As with any product there are differences between manufacturers. One major difference is the method of defrosting of the system during sub freezing outside air temperature days. Most systems require a shutdown period to deice the condensing coil. Although heat is produced it is difficult if not impossible for this type system to keep up with heating the building. Daikin has developed a system that defrosts while the unit is continuing to run. The condensing unit is able to keep up with the heating loads even in subzero outside air temperature. Unlike water source heat pumps the critical load for equipment sizing becomes the heating load instead of the cooling load. Proper equipment selection is very important.
I went to class to learn what we needed to know to bid a local project, the equipment cost was more than the engineers buget for the entire mechanical part of the contract. On original bid only one vendor could supply numbers. I like the theory and am excited that it may be coming to geo. But it doesn,t have a proven trac record, we have no data to truley compare it to geo. Oh did anyone forget our country is in turmoil and Daiken or Sanyo are both made in JAPAN!!!
The cost of a VRV system in very dependent on the engineers knowledge of laying out the system. We work on a daily basis with the mechanical engineers to layout systems so they are both energy efficient and cost effective. We were a major supplier of water source heat pumps in St. Louis. The VRV system has effectively reduced our sales of WSHP to around ten percent. (I am right now putting together a WSHP submittal for a nursing home. This is one of a few we will do this year.) Last year we sold of $4 million in VRV systems in the St. Louis area. We have many different types of projects up and running.
It is true that the VRV systems are currently made overseas. This is due to the history of the product. This system has been in use for over a decade in Europe, the Middle East, and Asia. Just within the last couple of years has the product been marketed in North America. Therefore there was no need to have manufacturing in the US. This is changing. Daikin has purchase McQuay International. They have built a multi-million dollar research facility in the US to develop all of McQuay and Daikin lines into the top products on the market. As sales continue to grow expontially, Daikin will soon be able to justify manufacturing facilities in North America. Daikin is truely a multinational corporation. Last year Daikin's sales were 14.2 billion dollars. For Reference Carrier sales in 2008 were 14.9 billion.
Since you are from New Haven you may be interested in attending one of our training sessions. We offer installation and job costing training for contractors on a regular basis. We will soon be the Midwest training center for Daikin. We are Thermal Mechanics in Chesterfield, MO. If you are interested send me an email at [email or call at 636-532-1110.
Last edited by beenthere; 04-28-2010 at 09:13 PM.
Reason: Removed email address
Steve, what exactly is the quaternity system?
Since it is targeted at residential I am not real familiiar with the unit. It is a heat pump ductless split system that allows for humidity and temperature control. The unit uses hot gas reheat to raise the temperature off the dx coil which allows it to reduce the leaving air temperature off the coil and take more moisture out. Below is a link to their brochure on the units.
I appreciate the info and am very familiar with your company. My only contention is that evey time vrv is discussed verses geo it is said to be more efficent but no one can provide data to back up that claim. The particular job I have to reference, the decision makers had the engineering firm try to defend thier vrv system vs. geo and the engineer didn't even understand geo, the types of drilling practices, or the specific site conditions. Like I originally said I understand vrv and I think it has great potential. I will be more excited when it can be produced in america. The sad truth is Hvac is one maufacturing industry that is stiil mainly produced here, they are just using less and less american parts.
Always appreciate good dialog on this site!!!
Originally Posted by mo geo man
I appreciate the info and am very familiar with your company. My only contention is that evey time vrv is discussed verses geo it is said to be more efficent but no one can provide data to back up that claim.
Always appreciate good dialog on this site!!!
Isnt Comparing to geo missing the point? Apples and oranges.
Vrv efficiency is due to variable speed dc motors. Moving the heat THROUGH the system efficiently, not the absorption/transfer efficiency.
Given all else equal its easier to pull heat fro 40f than 0f. So if applied to geo, vrv would make Geo technology even more efficient also!
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Is'nt Comparing to geo missing the point? Apples and oranges.
Vrv efficiency is due to variable speed dc motors. Moving the heat THROUGH the system efficiently, not the absorption/transfer efficiency.
Given all else equal its easier to pull heat fro 40f than 0f. So if applied to geo, vrv would make Geo technology even more efficient also!
Well said.
Some GEO manufacturers are working with VRV and I suspect you'll see one in the next 1 - 2 years.
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Skirmish Essentials (2009-03-11)
Skirmish Essentials
Ever had that day where you completely missed your alarm, forgot it was a gameday and kept sleeping, then you get a call and are asked "where are you? we're waiting". You quickly grab your bag, stuff your gun and gear inside and rush to the site just to find you've forgotten your batteries and eye protection?
Well some of us here at Redwolf have had those days so we have come up with a list for all the gear you should remember to bring, and have divided it into three sections. Essential gear that you absolutely must have to be able to play at all, Gear that is necessary for combat but can war-game without, and extras that make the game more fun/realistic/enjoyable.
Essential gear: Here's what you'll need to play at all
1.EYE PROTECTION: This is an absolute must. You cannot play without them
2.An airsoft gun: Your obvious primary piece of gear
3.A charged battery, or gas: Must be compatible with your gun
4.A compatible magazine: If you're running highcap mags then one may be enough
5.Gun Bag: NEVER carry your gun exposed in public
6.Contact Lens: If you wear glasses but need these for your eye protection to fit, don't forget them, Wearing protection improperly is not safe.
7.Flashlight for night games
8.WATER: Dehydration is a serious risk during activities like skirmishing. If water is not available on site, remember to bring your own.
Required Gear: If you got a little more time to pack, Remember to bring these
1.Your BDU: Forget this and you might have trouble blending in
2.BBs: You can always borrow but you need some, one way or another
3.Spare Battery/gas: In case your first one dies
4.Your sidearm: Backup pistols are always good to have
5.Spare gas for your sidearm 6.Boots: Boots are better for combat than sneakers
7.Spare magazines: Incase your current mag jams or runs out
8.Hat/Helmet/head protection: you'll look better and be more protected with this
9.Knee/Elbow pads: For that tactical look and protection
10.Gloves: And don't forget to put them on at the site too
11.BB grenades: PFI, Deepfire, Tornado or other types of grenades
12.Optics: Reflex, red dot sights, scopes, nightvision what have you...
13. Vest or Web gear: You can also wear this to the skirmish if you got no room in your bag
14.Check the weather report for rain, bring a poncho if you don't want to get wet
Extra Gear: These items are extras you may consider bringing.
1.Spare Gun(s): If you like variety you may haul more than one to the site
2.Props: fake frag/smoke grenades, glowsticks, bullet chains
3.Gun accessories: Silencers, vertical foregrips, etc...
4.Camo facepaint: for the hardcore skirmisher
5.Tools: for on site repair and general handiness
6.First Aid Kit: See BTB: First Aid Kit for contents
7.Speed Loader
8:A multi tool: A leatherman or Swiss army knife could come in useful in outdoor activities
Consider using a Pantac Go-Bag you can store essential gear as a grab-and-go solution.
Have we forgotten something? email us at firstname.lastname@example.com
Thanks to:
Goran Kilih
Henry Young
For stuff we forgot to add and suggestions


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Court ruling clears Ohio to pen Medicaid contracts
Amerigroup had sued state, claiming flawed process
Ohio is prepared to move forward with certain Medicaid contracts after a court ruled in the state's favor in a dispute over how the contracts were awarded.
Amerigroup, a company that claimed that it was improperly denied a contract under what it said was a flawed process, had sued the state's Department of Job and Family Services alleging abuse of discretion in how the state scored applications.
The winning companies will provide health care services to more than 1.6 million poor and disabled people, more than two-thirds of Ohio's Medicaid population. The contracts provide billions in government work to the businesses.
Virginia Beach, Va.-based Amerigroup was not among the top five scorers that were preliminarily awarded the state contracts in June. The insurer currently has a contract in Ohio's Medicaid managed-care program and has been providing services to the state's beneficiaries since 2005. It's expected to lose business with the state's switch to new plans.
The Franklin County Court of Appeals on Friday affirmed a lower court's decision in a 2-1 ruling, saying Amerigroup failed to prove the state abused its discretion in awarding the contracts.
"Differences of interpretation, or even simple mistakes by ODJFS are not an abuse of discretion," the appellate court said.
The dissenting judge was Judith French, who was recently appointed to the Ohio Supreme Court.
An Amerigroup spokeswoman said Wednesday the insurer was disappointed with the decision and exploring its legal options. The company could still appeal the ruling to the state's highest court.
"Amerigroup will continue to coordinate the care needs for and provide quality services and support to our 61,000 members in Ohio," said Maureen McDonnell, the company's vice president of public affairs and communications.
Amerigroup's challenge had blocked state officials from signing agreements with the five health plans that were the highest scorers. Those insurers are: CareSource; Paramount Advantage; United Healthcare Community Plan of Ohio; Molina Healthcare of Ohio Inc.; and Buckeye Community Health Plan.
The contract awards to the five plans remain preliminary. The managed care organizations must first pass an assessment, in which they must prove to the state that they will be ready and able to provide services when enrollment begins in July.
The plans' reviews will start later this month, Ohio Medicaid Director John McCarthy said Wednesday. He said he expects the contracts to be signed at the end of March. Beneficiaries would start receiving notifications about the new plans in April.
McCarthy has said Friday's ruling made clear that Ohio's selection process was "fair, transparent, and objective throughout."


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After rumors of this deal first leaked about a week ago, the Pirates and Yankees finally completed the deal for A.J. Burnett.
Both of the minor leaguers in the deal, Diego Moreno and Exicardo Cayones were originally signed out of Venezuela. Neither is expected to do much if they ever make the big leagues so the added pitching depth is well worth the trade.
Filed under: baseball, Pirates, Trade Tree | Tagged: A.J. Burnett, baseball, Diego Moreno, Exicardo Cayones, Pirates, Trade Tree | 1 Comment »


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Mexican Bulgur Salad with Citrus-Jalapeño Vinaigrette (Adapted from CL)
1 cup dry bulgur
1 cup boiling water
1 cup shredded carrots
1 cup corn kernels
3 ounces diced Monterey Jack cheese
3 tablespoons minced fresh cilantro
15 ounce can black beans, rinsed and drained
1/4 cup fresh orange juice
1/4 cup fresh lime juice
1 jalapeño, minced and seeded
1 tablespoon extra-virgin olive oil
1/4 teaspoon salt
1/4 teaspoon ground cumin
In a large bowl, combine the bulgur with boiling water - cover and let stand until the water has been absorbed, about 30 minutes. Add the carrots, corn, cheese, cilantro and black beans - toss until well combined.
In a medium bowl, whisk together orange juice, lime juice, jalapeño, oil, salt and cumin until thoroughly combined. Pour into the bowl with the bulgur mixture and toss again to combine. Can be served at room temperature or made ahead and served chilled.
Makes about 4 servings.
Just found the recipe? Click here to see where we talked about it!
Saturday, May 07, 2005
Mexican Bulgur Salad with Citrus-Jalapeño Vinaigrette
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I wish you the best of luck. I read your blog and can sympathize/empathize with what you are about to go through. I'm married and my husband followed me to law school and then again when I transferred, so that we didn't have to deal with the distance, but it is still a very hard situation the 1st year. I'm just starting my 2nd year, so we'll see how it goes.This my view of how it goes the 1st year in a nutshell:On the side of the law student: The 1st year is really stressful, especially the 1st semester. You feel like you've been thrown in the middle of the lake without any training on how to swim. You either learn how to swim or you sink. So, you spend all of your time, and I mean all, learning how to swim and how to swim very well (and hopefully how to swim better than your classmates). You will love it a lot of the time and hate it at other times, such as when you really, really want to sleep or when it's nearing exam time.On the side of the significant other: Your significant other is always busy and all they do when they aren't busy is talk about law, law, law. You may find that your significant other's personality takes on notable changes--more stress, less laughter, he/she thinks more critically, has less passionate answers to things--less black and white, starts answering everything with the scrutiny he/she employs when reading cases...Anyway, I'm sure you've heard all of this before. Hang in there.
I think in modern world it doesn't matter when you will start dating:)


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By APCNews NEW DELHI, India, 29 June 2004
A three-day workshop on information and communication technology (ICT) policy in New Delhi in April brought together thirty participants from Indian non-governmental organisations, academics, government officials, representatives from an internet service provider association. APC was invited to be the principal trainer for the three-day workshop and participants and guests presented their experiences and case studies through the three days.
The workshop was coordinated by the India Chapter of Global Internet Policy Initiative (GIPI) with support from the International Development Research Centre (IDRC, Canada) and Indev (British Council) and was the first of its kind in India. "Everyone was interested and eager to learn, share and most importantly, ready to engage in ICT policy," lead trainer, Sonia Jorge of APC told APCNews. At the end of the workshop, participants discussed the creation of a new network of Indian activists to be involved in ICT policy processes and their plans to use their newly established national ICT policy website for future work and advocacy.
On the recommendation of APC, exercises and discussions were planned so that participants went through each step in the policy process in order to end the workshop with a draft version of a universal access policy to promote telecentres in India. "The workshop was very interactive with lots of exercises and discussions and there was a lot of networking going on," said Sonia. As a gender and ICT expert, she remarked that the level of gender-sensitivity of the participants was notable. "It was the most gender-aware and sensitive workshop I ever participated in – besides workshops that specifically focus on including women in ICT initiatives," she said. "This was not because of the number of women present
which was fairly reduced but because of the experiences shared, the knowledge of the participants and the awareness by NGOs in India about the need to focus on women."
The training used the APC ICT Policy and Civil Society Curriculum – materials that are freely available for download on the APC policy site


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Friday, 22 November 2013
Staff Reading Pick
Book: The Unlikely Pilgrimage of Harold Fry: A Novel by Rachel Joyce
Recommended by: Karen, Assistant Director
Harold Fry is an ordinary man recently retired and living in a small English village with his wife. Normally his days drag on, one after another. However one day, Harold received a letter from a friend who is dying and in hospice. He replies and walks to the corner to post his letter. On his way, he has a chance encounter that convinces him to deliver his response in person. So begins Harold's pilgrimage, an ordinary man who goes on a remarkable journey, not just to visit his friend one last time but a journey that changes his life and those around him. I found myself cheering for Harold as he walked in his yachting shoes and was inspired by his journey. Great read.
Want more reading suggestions? View previous staff picks.
Posted By Logan Library at 10:35 AM in Category:Staff Picks
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At the Golden Eagle (At the Golden Crown) - Small Square 13/457, Old Town
Small Square 13/457, Old Town
Originally a Romanesque townhouse, rebuilt later on; its current façade is Neo-Baroque. Inside the house there is one of the numerous local pharmacies, its furnishings from 1889 were preserved until present time. In the basement a Romanesque core of the house was preserved, Gothic semicular vaults and profiled portals are precious too. The house sign is original.
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Video by Nick Taplin, Post-Consumer Records
Saw a video a few months back of Brontez Purnell reading from his up-and-coming book Since I Laid my Burden Down and had to get a copy as soon as it came out. Tried to read it with his voice in my head. The book has been doted upon with a marvelous thick library jacket by New York City University's Feminist Press.
The punk rocker, performance artist and otherwise notable Oakland figure, whom I remember as one of the few interesting people on Earth in the vacuous universal hell of 2005, published the zine Fag School beginning in 2003. He has also published the Cruising Diaries in 2014 with the collaboration of Janelle Hessig, from whose Tales of Blarg I first heard of his exploits, as well as 2015's diary-style Johnny Would You Love Me if my Dick Were Bigger. Since I Laid my Burden Down is sort of a Bildungsroman framed in a memoir. Is there a word for that?
DeShawn, blessed with the emotional receptivity that marks a faggot amongst his church-centered community, reflects during a funeral trip to his Alabama hometown of his trajectory in making his life meaningful, and not wasting his faggot people skills in the office of a rural preacher. Regardless of his shifting relationship with his mother, there is the feeling that he thinks his mother has limited her life becoming a preacher herself.
DeShawn is drawn as a product of generations raised by women, with men absent or devoid of father quality. The protagonist seeks mentorship and trust naturally, nevertheless, through his everyday channels, even through an older married lover. Despite making his own way, fleeing Alabama for California, DeShawn never really feels like he can stand the weight of his life on his shoulders, and has problems with memory and scale. Like a lot of us.
The book is full of family, church, death, sex, and the perverse distortion of time and place unique to being in one's early thirties. Particularly rewarding are the terse but deft descriptions of family members, such as "DeShawn's mother always spoke recklessly when it was unnecessary, and coolly when it was greatly needed." Wait –how do they ever know when is which? Does the narrator mean this in hindsight or…?
Throughout the story DeShawn visits two funerals and relates cleaning out several dead people's houses, visits the gracious and lovable mother of both an early lover and an early abuser, and wears out the patience of a girlfriend in New York, all the while taking stock of the relationships he put on hold or fled when he left Alabama. Along the way he sees some ghosts that grow more vivid and some that thankfully fade.
The prose is unadorned and direct, more diary-like in the beginning, with creams of sly humor beaten in. The back of the book features quotes that I personally found a little hysterical, such as "foul-mouthed and evil." Perhaps these refer more to Johnny. Purnell's narrator swears a lot, but only in that the book irreverently records the living language, and is meant to be read out loud. This, in my opinion, is one of the book's greatest strengths. Anyone obsessed with Pitchfork-level simile-spraying could find any great oral art in corners of Brontez' sentences, from beat literature to Henry Roth to … I don't even know, I hate that phony free-association name-dropping stuff. Altogether I appreciated that the prose, though steeped in contemporary slang and naturally-occurring humor, betrays none of the lascivious revelry of Johnny but rather a deep and true affection and understanding for most of DeShawn's characters, regardless of whether he gets along with them.
He knew feeling good was a setup
Reading the sexual escapades and mentions of a youth steeped in punk rock, it was kind of hard for me, at least, not to place Brontez himself in for DeShawn –as he placed himself as close to the fictional glass as can be in Johnny –so I recommend the reader enjoy the book first and then go cyber-stalk the poor, highly-exposed author. The night their post-Loma Prieta freedom punk warehouse gets closed down, even a fictional lover tells DeShawn "everyone knows who you are."
I also appreciated how Purnell manages to fit the realities of Deep South life into the story in tiny but excellent bites. This stuff is unimaginable for us west-coast types with our Hollywood-deadened intellects, and the author even points that out in a funny moment. He relates how the principal at the school would remind DeShawn, when he got in trouble, that "your great-granpappy used to raise chickens for my family…" This is the medium of DeShawn's family's story that must never be overlooked: in the south there are these horseshit relationships that can be evoked as if to show loyalty, but are really just threats of force. In turn, the protagonists internalize this doublespeak and wield it on each other with varying degrees of purpose (we've got this out west with Latino immigrants too). Maybe I just found this insightful and brilliant as a dumb Californian beach bum. What am I gonna school the reader with, the abusive roundabouts of various pelagic fish?
It's probably clear by now that my only challenge for Purnell for next time, should he decide to do a next time, is to work out before writing who the narrator is. This way the key emotion, be it sex-crazed enthusiasm or reflective love, can really shine through consistently. The reader also could really get cozy within the work's world if Purnell takes the above decision, moving on some from the format that seems to have begun with Johnny. Finally, this will doubtlessly also address some nitpicky tonal issues I have with some parts.
Since I Laid my Burden Down is a document of a unique life within its unique time and place, an effective and efficient balance of the personal and the universal. Cut that self-conscious crap out about "I don't recommend every book to everyone." Get Brontez' new book and have everyone you know read it!
I have to say, for myself, that I feel that more of these kinds of stories are auspiciously coming into my life. Not necessarily being written, but coming to my attention. Maybe I just don't get out enough, I don't know.
But anyhow, when I read Since I Laid My Burden Down, I enjoyed it in one way the same as I so immensely enjoyed Malae's What We Are: in that the books are full of people I would be friends with. It's not so simple as "an outsider," because the question would be, outside of what? Rather it's a member of a certain socio-economic group who has made certain socio-economic choices within the flush of cash of the Bay Area, a consciously growing and becoming, empathetic scumbag, with no time for the oppression of success, health or other bullshit. Stuck in a phenomenological spiral. The kind of people whose extinction I constantly fear after years of living in Santa Cruz and San José. When I read these books I feel like they were written for me!
Incidentally they both dropped Bukowski's name, who may well have been highly empathetic besides being a scumbag. Some scholar can comment below about that.
I feel, further, that this book's approach belongs at least in part to the great tradition of "pack all my youth into some stories so I can stop trying to remember every last bit of it and get ready for the all-out fuckery of maturity." Brontez certainly demonstrates in Burden the wisdom and ability to handle time and memory necessary to do so, and he certainly has a fascinating maturity and decline ahead of him, unlike most of us. The Savage Detectives is also a great example of this approach, and even I myself, at least as concerns dialogue, am dumping all the silly shit I ever heard from fifth grade up into the mouths of my characters in Byebye and Shlort, the thing I'm working on. I'm excited to see what Brontez comes up with next.