User talk:Jnalven

Carlos Castaneda - Early Responses
An article by Joseph Nalven examined the works of leading anthropologists, including Edward Spicer and Ralph Beals, revealing a gap in their structural-functional model that emphasized folk-Catholicism. That gap displayed a near exclusion of an alternative (phenomenological) approach to aboriginal (surviving native) curing and witchcraft. Spicer (1954) fantasized about a Juan Valenzuela who appeared as a mystic while Beals (1945), in discussing related Cahita sorcery, noted that “on personal contact [they] refused to divulge any information.” Mary Shutler, a student of Spicer, studied with a Yaqui hitevi (curer) in Pascua (Tucson) Arizona talked about this gap in the folk-Catholic perspective saying that Spicer did not believe indigenous elements survived. Based on her work, Shutler stated that Castaneda’s phenomenological approach resonated with this missing insider information about the Yaqui curer/witchcraft mindset.

Beals, Ralph F.

1945 The Contemporary Culture of the Cahita Indians. Filed under Bureau of American Ethnology, Bulletin 142, Washington, D.C. U.S. Government Printing Office.

Nalven, Joseph G. 1972 “What is Yaqui in A Yaqui Way of Knowledge?” The New Scholar 3(1):6-33.

Shutler, Mary E.

1966 Persistence and Change in the Health Beliefs and Practices of an Arizona Yaqui Community. Unpublished dissertation. University of Arizona. 1971 Personal interview (Joseph Nalven), San Diego State University.

Spicer, Edward H.

1954 Potam, Filed under Menasha. American Anthropological Association pp. 663-678.

Jnalven (talk) 17:45, 10 April 2022 (UTC)