"Drunkenness and dreams". Inebriation and the dream quest among North American indians
Bibliographic record
Abstract
Este artigo argumenta que, juntamente com os sonhos, a embriaguez é percebida pelos Índios da América do Norte como um meio de comunicação com o mundo do espírito. Os primeiros missionários cristãos explicavam a paixão dos nativos pela bebida pela sua auto-avaliação exagerada e pelo desejo de poder, pensando que o álcool e os sonhos constituíam os obstáculos principais para a conversão dos Índios ao Cristianismo. Por outro lado, as explicações dos indígenas para este fenómeno são diferentes das dos observadores brancos. Como é sugerido pelos exemplos das tribos de Ojubwa, de Potawatomi, de Ottawa e muitas outras, os Índios explicam a ligação entre embriaguez e sonhos pela ausência temporária da alma que se encontra a viajar no mundo do espírito. É por isso que uma pessoa embriagada pode ser vista como ‘sagrada’. O álcool, por si só, não causa halucinações, mas o sonho profundo que ele provoca pode ser uma maneira de experienciar ‘visões sagradas’. This paper argues that, along with dreams, drunkenness is perceived by North American Indians as a means of communication with the world of spirit. Early Christian missionaries explained the natives’ passion for drink by their inflated self-esteem and urge for power, regarding alcohol and dreams as the main obstacles on the way to the Indians’ conversion to Christianity. On the other hand, indigenous explanations of drunkenness differ from those of white observers. Drawing on the examples ranging from the Ojibwa, Potawatomi, Ottawa and twentieth-century Montagnais-Naskapi, to the early seventeen-century Micmacs and contemporary Numa and Tarahumara, the author demonstrates that the Indians account for the connection between drunkenness and dreams by a temporary absence of the soul that travels in the world of spirit. That is why a drunken person can even be regarded as ‘sacred’. Alcohol itself does not cause hallucinations but the sound sleep it induces can be a way of experiencing ‘sacred visions’.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.002 | 0.003 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.001 | 0.001 |
| Science and technology studies | 0.014 | 0.015 |
| Scholarly communication | 0.008 | 0.004 |
| Open science | 0.001 | 0.005 |
| Research integrity | 0.001 | 0.005 |
| Insufficient payload (model declined to judge) | 0.005 | 0.001 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".