Creating reality and community - Penelope's Dream in Homer's Odyssey + Native American Dream Folklore: Sonenekuiñaji, Parintintin, Chipewyan w/ T'nalak - T'boli-Bla'an Dream Weaving & Symbolism w/ E Halas, Durkheim. R Reyes, and M Weber
Creators: name: Peck Jr, Charles E.
Publisher: name: Knowledge Commons
Year: 2025
Subjects: subject: Indigenous Women's Network
subject: United Nations. Working Group on Indigenous Populations
subject: Irish American Cultural Institute
subject: Blaan (Philippine people)
subject: University of New Mexico. Native American Studies
subject: Alaska Native Foundation
subject: Royal Institute of Philosophy
subject: Southwestern Philosophy of Education Society
subject: Philosophy of Science Association
subject: Catholic University of America. School of Philosophy
subject: Indian Institute of Philosophy, Amalner
subject: University of the Philippines. College of Social Science and Philosophy
subject: British Institute of Philosophy
subject: Canadian Sociology and Anthropology Association
subject: Bowling Green State University. Dept. of Sociology
subject: Ohio State University. Dept. of Sociology
subject: University of Arizona. Dept. of Sociology
subject: Harvard University. Dept. of Sociology
subject: University of Chicago. Dept. of Sociology
subject: Society for Applied Sociology (U.S.)

description: Alessandro Casale observes: "Indigenous societies in North and South America have dream theories and interpretations that reveal a philosophical order about the nature of the universe." That is in line with research into social symbolism. Furthermore, any objective analysis of Bla'an - T'boli T'nalak dream weaving shows it is more about community (bayanihan) and identity than cloth, costumes, or weaving. Casale observes viewing dreaming as creative is alien to the "western academic" molecular mindset tradition. Michel Weber, in "Symbolism, It's Meaning and Effect" which emphasizes the role of symbolism in culture highlights briefly that "Family is an almost obsolete concept" - which is in line with the extreme individualism argument sof David Hay, Keneth Gergen and Virgilio Enriquez       
 Symbolic Maps-Models of Social Consciousness & Social-Moral Order
1.  Elzbieta Halas Model of Social Symbolism: Halas states that "More profoundly, groups exist only on the ground of common symbolization of their members."  "The processes of symbolization…create a social order, express meaning and control actions. Symbols are not autonomous. They constitute tools of action, indicating and dramatizing social relations"  
2. Ramon Reyes Model: "In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment." 
3. Durkheim's model: "The forces before which the believer bows are not simple physical energies, such as are presented to the sense and the imagination; they are social forces,"  Emile Durkheim
4. Ekaterina Botziou Pilalis observes, "Greek mythology teaches about humanity, virtues… the tales of Hercules, King Midas, Jason and the Argonauts, Theseus and the Minotaur have very clear depictions of who is good and who is evil.  Emotions like jealousy and anger,… are addressed. Virtues such as wisdom, courage and a sense of right and wrong are also easily identifiable. In more mature literature, the lines between good and evil become blurred,….."  Of course, Xenophanes and Diogenes were two Greek philosophers who criticized the "morality" Greek gods – yet narratives are powerful tools. 
5. Myths as Symbolic Maps of Divine Order and Social-Moral Order focused on the social symbolism of Justice & Injustice in context of Elzbieta Halas statement that "groups exist only on the ground of common symbolization of their members." "The processes of symbolization…create a social order, express meaning and control actions!"
As Counterpoint to the Materialist maxim that spirituality is unreal and superstitious nonsense which is incorporated into the "supernatural" maladaptive stereotype