Tahmid Hasan: The Shadows of Our Minds: Unraveling Personal and Cultural Contexts through Nightmares (2023)
Introduction
As an anthropologist, I am particularly fascinated by the ways in which dreams weave themselves into our sociocultural fabric, providing unexpected paths to understanding ourselves and the world around us. The study of dreams—seen as symbolic narratives that carry significant meanings—has been instrumental in anthropological discourse, allowing us to decode human psyche and societal dynamics (Mittermaier, 2010; Brown, 2010). However, while dreams are recognized as conduits of knowledge, nightmares—often seen as the darker, more unsettling aspect of our unconscious—remain less explored.
I argue that nightmares are not merely negative experiences that disrupt our sleep, but rather complex phenomena that reflect and shape our social realities, identities and emotions (Alimardanian, 2020; Degarrod, 2020; Watson, 2014). In light of this, my research aims to delve into the realm of nightmares, interrogating their potential to shed light on personal and cultural contexts. Therefore, I propose the following research question: “How do the depicted nightmares, through their themes and symbols, provide insight into the personal and cultural contexts of the individual?” By focusing on the intricate tapestry of nightmares, my research aspires to enrich our understanding of dreams as sources of knowledge, offering a more comprehensive view of this intricate realm.
Addressing this gap is not merely an intellectual pursuit; it carries profound implications for anthropology. If dreams are our window into individual experiences and cultural realities, then surely nightmares—bearing the weight of our deepest fears and anxieties—offer equally valuable, albeit often uncomfortable, insights. Exploring nightmares allows us to probe into the underbelly of the human psyche, confronting the shadows that can reveal much about our societies and ourselves (Degarrod, 2020). Moreover, studying nightmares can help us understand how people cope with trauma, violence, and uncertainty in different cultural settings (Mageo, 2017). Additionally, analyzing nightmares can reveal how people construct and contest their identities and boundaries in relation to others who are perceived as different or threatening (Watson, 2014).
Given the depth of these implications, it’s essential that we delve into the study of nightmares as sources of knowledge, and seek to understand how they reflect and shape our realities. This research is not only relevant to anthropology but can potentially offer a valuable perspective to related fields such as psychology, sociology, and cultural studies. By illuminating our darkest corners, we may better understand the full spectrum of human experience, ultimately contributing to a more nuanced understanding of dreams as a significant source of knowledge.
Methodology
To investigate the research question, I chose to use a visual methodology, focusing on a series of drawings provided by an individual I will refer to as “the interlocutor.” For seven consecutive days, the interlocutor was asked to create a visual representation of her nightmares and supplement each drawing with a brief written account of the nightmare and the feelings associated with recreating it on paper. Collaborating with the interlocutor, a collage was created from these drawings (Figure 1).
The interlocutor identified herself as a cisgender female in her twenties who is studying architecture in a university located in south Asia. According to her she comes from a middle-class family and identified her parents as educated. She also stated that she has never been in any intimate relationship with another and she is not actively looking for any partner. She also has an elder sibling.
This approach is a blend of visual and narrative methods, providing a rich foundation for understanding the interlocutor’s inner world (Mittermaier, 2010). Visual imagery, particularly in dreams, is often a symbolic language that can offer insight into personal and cultural realities. Complementing this with a narrative account adds depth to the symbolism, allowing for a more nuanced interpretation.
The process of producing these visual materials was not without challenges. The interlocutor reported some difficulty in translating her dreams, rich in sensory experiences and emotions, into two-dimensional drawings. Moreover, there were instances when the act of drawing and discussing the nightmares triggered unease, reflecting the intensity of the subject matter. We maintained an ongoing dialogue to ensure her comfort and wellbeing throughout the process.
From a methodological perspective, this approach offered unique insights into the relationship between personal experience, subjective representation, and cultural context. It revealed the complex interplay between individual memory, emotion, and sociocultural symbols (Brown, 2010). Simultaneously, it highlighted the ethical considerations of dealing with sensitive subject matter, reinforcing the need for empathy, respect, and flexibility in anthropological research (Degarrod, 2020). By providing a window into the interlocutor’s inner fears and anxieties, this visual materials have enabled an exploration of the research question in a profoundly intimate manner. It highlights the value of dreams, particularly nightmares, as a conduit for understanding personal and cultural contexts, and underscores the potential of these narratives to reveal broader sociocultural dynamics.
Analysis of the Visual Materials
Building on the interpretations drawn from the nightmares, this analysis focuses on the recurring themes, patterns, and symbols as they provide insight into the cultural and personal contexts of the interlocutor.
Themes of Control and Freedom
The interlocutor’s nightmares frequently depicted scenarios of control and manipulation. In the nightmare of 17th April, the interlocutor felt forced to remain in an unhealthy environment due to societal pressures. This resonates with the anthropological understanding that dreams can be reflective of societal constructs and personal situations (Mittermaier, 2011). The nightmare of 18th April, where she lost her identity among clones in a circular building, can be seen as a symbolic struggle against conforming to societal norms. The yearning for freedom and self-determination manifested itself in the nightmare of 22nd April, where the interlocutor chose her path despite warnings of potential danger. These nightmares present an interesting parallel to Degarrod’s (2013) studies that highlight how dreams can serve as spaces for negotiating identities and experiences.
Symbols of Fear and Anxiety
Recurring symbols in the nightmares offer valuable insights into the fears and anxieties that the interlocutor grapples with. Threatening figures, such as the deceptive rabbit from the nightmare of 20th April and ominous dark bodies, echo elements of fear and potential dangers. These symbols in dreams have been explored by anthropologists like Brown (2017), who argues that dreams often employ symbolism to express waking life anxieties and fears.
Patterns of Repetition and Camouflage
Patterns of repetition or looping appear in several nightmares (22nd and 23rd April), suggesting the interlocutor’s feelings of being stuck in certain situations. The concept of ‘camouflage’ seen in the nightmare of 19th April might indicate struggles with invisibility or suppression of her identity. These patterns reflect anthropological understanding that dreams can be cyclical, often mirroring patterns in one’s lived experiences (Mittermaier, 2011).
Intersection of Personal and Cultural Contexts
The interlocutor’s cultural background and personal experiences intersect in her dream world. The cultural significance of Friday prayers (19th April) or the use of a compass for navigation (22nd April with compass) reveal how cultural context permeates personal fears and anxieties. Anthropologist Degarrod (2013) suggests that dreams can be a mirror to the complex interplay between personal and cultural realities. This insight is clearly reflected in the interlocutor’s nightmares.
These visual materials offer an in-depth understanding of not only the interlocutor’s subconscious mind, but also of the broader sociocultural dynamics at play. As a tool to explore individual experiences, these nightmares serve as a window into larger societal narratives. Therefore, they reinforce the significance of exploring dreams and nightmares in anthropological studies, as suggested by Brown (2017).
Conclusion
In embarking on this journey into the uncharted territories of nightmares as a source of knowledge, I found myself traversing the vast landscape of human experience. Nightmares, viewed through the prism of our fears and anxieties, offer unique insights into personal and cultural contexts, underscoring their value as a significant source of knowledge within anthropology. I utilized a blend of visual and narrative methods, navigating the intricacies of the interlocutor’s experiences, revealing the interconnectedness of her personal experiences, subjective representation, and sociocultural symbols. This project emphasized the critical role of empathy, respect, and flexibility in anthropological investigations, given the ethical considerations, complexities, and challenges I encountered.
Though the knowledge produced through this research is centered around one individual, its implications are broad. Nightmares, like dreams, are deeply entwined in our collective consciousness. They echo the dynamics of our societies, mirror our shared fears, and inform us about our shared humanity (Mittermaier, 2010; Degarrod, 2020; Brown, 2010). As such, exploring nightmares contributes not only to the understanding of dreams as a source of knowledge in anthropology, but also offers valuable insights for related fields such as psychology, sociology, and cultural studies.
This study serves as an invitation to delve into our darkest corners, to explore the transformative potential of our fears. By recognizing nightmares as a potent source of knowledge, I can deepen our understanding of human experience and embrace a more comprehensive perspective in anthropology. Our dreams, and indeed our nightmares, may be the mirror we need to reflect on our societies and ourselves. They offer profound insights into the landscapes of our imagination and the realities we inhabit.
Reference
Alimardanian, M. (2020). Ethnography of a nightmare: Public anthropology, indefinite detention, and innovative writing. American Ethnologist, 47(1), 86-89.
Brown, M. F. (2010). Dreaming in the land of the Incas: An anthropological analysis of dreams among the Quechua of Peru. Dreaming, 20(4), 257-277.
Degarrod, L. N. (2020). Nightmares: Trauma and resilience among Chilean exiles. In D. Barrett (Ed.), Trauma and dreams: Interdisciplinary perspectives (pp. 131-144). Routledge.
Mageo, J. (2017). Nightmares, abjection, and American not-quite identities. Dreaming, 27(4), 290-310.
Mittermaier, A. (2010). Dreams that matter: Egyptian landscapes of the imagination. University of California Press.
Schielke, S. (2009). Dreams, darkness and hidden spheres: Exploring the anthropology of the night. Anthropology Matters Journal, 11(2), 1-10.
Schredl, M., & Göritz, A. S. (2018). Nightmare themes: An online study of most recent nightmares and childhood nightmares. Journal of Clinical Sleep Medicine, 14(3), 465-471.
Watson, V. (2014). African urban fantasies: Dreams or nightmares? Environment and Urbanization, 26(1), 215-231.
This multimodal work was created as part of the course YMA-3203 Cosmology and Knowledge.