Isti sertu: pra intindeh archetype-archetype di mundu rentu, mutu tantu jenti teng mutu tantu trabalu. Klai skutah kung ngzaminah ngua angkoza impodih tokah, impodih sintih, impodih kuniseh?
Tantu peskisa ja mostrah ki jenti kung korpu choklat kung pretu ja mazinah chuma jenti natural ke "inherently physical" (iz. Fitzpatrick 2013); isti lembransa teng nasang na
ngua kortasang Cartesian, intresmiu mulera kung korpu, podih ingkontrah na lembransa Westi dispois Tempu di Enlightenment kung papiasang di Physical Education kung sukang. Na isti osura, mulera ja fikah chuma rational, logical, ta gobernah korpu, mas ngka physical. Korpu, na otru banda, fikah sentru di bontadi, sintidu kung irrationality (Fitzpatrick, 2013, f. 138).
Isti sorti di lembransa sertu super mal pra jenti kriolu kung indigenous; nus tokah mazinah chuma mas physical di chadu, mas na nus sa korpu di nus sa mulera. Nang asih, yo kereh sibrih isti projection fazeh angkoza bong: insinyah di archetype-archetype di saiki. Maski yo sa korpu ja tokah trumentah, ja tokah danah, ja tokah zornikah, eli pun ja prendeh tantu di klai mostrah ngua sorti di neutrality di korpu, ngua abrasah di kaminyu miu intresmiu mutu tantu objectifying kung mutu tantu sexual (Cruz 2001; Perez 2005; Paul, Mysara & Tay, 2022).
Yo komesah kung prumiru 8 tempra di mulera, di Galang kung Sombra di Galang. Click na kada postu di tempra (na basu di skritura Inggres) pra olah archetype.
When it comes to individuation theory, one thing is certain: it can be tremendously difficult to understand the various archetypes of the psyche. How does one observe and examine something that one cannot touch, feel or even recognise with one's senses?
Much research has shown that people with brown and black bodies are often imagined to be people more natural or "inherently physical" (e.g. as described by Fitzpatrick 2013); this way of thinking has its roots in
the Cartesian mind/body split evident in Western post-enlightenment thinking and in discussions of PE and sport. In this dichotomy, the mind is positioned as rational, logical and in control of the body, but ultimately not physical. The body, conversely, is the location of desire, feeling and irrationality (Fitzpatrick, 2013, p. 138).
This kind of belief is of course extremely unhelpful, to put it mildly, for people of creole and indigenous descent; we are often believed to be more physical and bestial than capable of intelligence, more in our bodies than in our heads. However, I believe that this projection, like all projections, can be used to achieve something good as well: a teaching of the archetypes within the psyche. Indeed, although my own body has been subject to abuse, damage and scorn, it can still offer this kind of instruction through an embodiment of body neutrality, an embrace of a middle embrace of the body's intrinsic beauty, worth and value that is exactly in the right, comfortable place between too objectifying and too hypersexualised (Cruz 2001; Perez 2005; Paul, Mysara & Tay, 2022).
I begin this attempt with the first 8 functions of the psyche, from the Ego and the Superego. Click on each header to view the archetype as embodied.
1 / Kabesa / Hero
2 / Komprador / Parent
3 / Nusenti / Child
4 / Animu / Anima
5 / Armador / Nemesis-Companion
6 / Konselu / Critic-Sage
7 / Fitiseru / Trickster-Shaman
8 / Diabu / Demon-Daimon
References
Cruz, Cindy (2001). Toward an epistemology of a brown body. International Journal of Qualitative Studies in Education, 14(5), 657-669.
Fitzpatrick, Katie (2013). Brown bodies, racialisation and physical education. Sport, Education and Society 18(2), 135-153.
Perez, Hiram (2005). You Can Have My Brown Body and Eat It, Too! Social Text, 23(3-4),171-191.
And looking forward to (!):
Paul, Kristian-Marc James, Mysara Aljaru & Myle Yan Tay (2022). Brown is Redacted: Reflecting on Race in Singapore. Singapore: Ethos Books.
