Song of the Native

Song of the Native

Passion's Achievements

 

 

 

 

 

 

The broad scope of the mind of a child is a very useful tool in the early years of the child's development. As a physiological aspect of the child's body, it is seldom possible for an adult to restrict it in anyway.

 

As such, the child combines a positive eros experience with expectations, the imitation of successful acts of achievements, the adoration of the heroic ideal and brings itself to immediately express these in its actions. In communities, where this is encouraged, particularly in the native population, the child undergoes a curious development of its personality, where, at the age of 12, he is already considered an adult.

 

The effect of this is to cultivate an experience of paradise in the forest, where the child forms a nameless relationship with all else, whereby the only name it assigns to the experience is as itself. The mind engages that notion, to foster in its feelings, a sensation of oneness that may be interpreted as a true love experience.

 

In growing older, the child's experience goes on to cultivate a world view founded on such an early experience and may, quite often, resemble the experience of purity and light about the world. The process of thought, at this point may be observed to be entirely introspective, relying on its individual organs of mind, heart and sexual energies for the design and architecture of its understanding.

 

In relation to the tribal community, such a personality on the part of everyone, breeds a sense of a one identity and is the identifying sign of the group. It leads to common aims, language, habits and an overall cohesion, in which one may well sacrifice their life for another with the common understanding that the other is also me.

 

Such a phenomenology is not confined to native experiences alone. The features of its character may be observed even in urbanized societies where one lives in relation to a group. With some differentiation as to habits and work orientation, the individual may be observed to retain an aspect of the native development in childhood.

 

In studies of social behavior, sociologists differentiate the individual identity from the social self. The individual identity in cities is an isolated experience, unlike that of the native which is in common with the entire group. This causes a break in the child's experience from its childhood that is a constant experience of injury in the growing adult.

 

In addition, sociologists refer to the identity of the social self, which is an identity we come to grow with in relation to others in our social group, our location and the different roles we play with regards to family, work and racial group. It imposes a responsibility on us with respect to our relationships and a commitment to this is not uncommon.

 

In time, the child may identify with a religious denomination that helps him to re-cultivate his experience of the individual identity as one with his community. He shares a relationship on the basis of trust and faith with his group and relies upon the fact that they share common ideals and aims.

 

His early experience of the one is then held high in the esteem of the community as an affirmation of the natural dignity of his self conscious identity. Many rise to positions of leadership in such a relation. Such rises form a natural inclination in the individual and may be experienced as an expectation.

 

In what has come to be perceived as a fragmentation in our urban societies, these traditional groupings experienced at the beginning of the 20 th century is wearing thin. This has led to the search by individuals for a greater stability in their individual identities.

 

While Eastern societies orientate their search for a personal identity, through an understanding of the forces of life, death and the reincarnation process, Western societies engage in an impersonal experience of the same search. The difference is reported as the systems of yoga and sankhya, respectively.

 

While yoga pursues a study of the phenomenology through its own life processes, sankhya undertakes an impulse based study of its thoughts, much like meditation. In that, Western societies maintain its ideals intact, while Eastern societies allow for the ideal to fall and then reconstruct it based on a new world experience.

 

As populations grow, the impact of fragmentation in societies is expected to get stronger. Accordingly, the way that parents guide their children from the childhood years may transform to reflect such concerns. The days of the layman's experience of fatherhood may well be limited in place of the father who understands the specific nature of fatherhood in the years ahead.

 

The recent issue of common gender marriages tugged at our understanding of gender identities. It also allowed for fathers to feel their tender side to their personalities. Curiously, it is the feminine who is able to retain an aspect of the early native oneness in her personality even as she gets older. It is expected that it is supported by a feature of the female physiology.

 

All these may be enough to make a man wish he was back in the forests, singing his way through the trees. Others however are taking to the new orientation quite seriously. A sampling of the popular literature these days makes this plain.