Mutumin da na sani mafi ƙarfin hali ya yi karo da kudu - wata babbar barewa 'yar Afirka ta Kudu - a shekara ta 2000, lokacin yana da shekaru 21. 'Kudu ya ɓace,' kamar yadda ya faɗa a zahiri lokacin da wani likitan ƙashi ya yi tambaya game da hatsarin inda ya kwanta a sashen gaggawa na asibiti. Yana tuƙi zuwa wani birni mai nisan kilomita 120 daga inda yake zaune, yana mayar da budurwarsa jami'a inda take ɗaliba, lokacin da kudu ya haura wani shinge a gefen hanya ya sauka a kan gilashin motarsu. Wannan yayi daidai da bijimi, ko babban saniya, wanda ya sauka a kan gilashin mota.
Na ziyarce shi washegari bayan an kwantar da shi a sashen kulawa mai tsanani na wani asibiti a birnin da yake zaune. Ganin wannan matashin da a da yake da lafiya, ƙarfi, kuma mai kuzari ya koma mutumin da ya rasa amfani da jikinsa - wanda ya zama 'Ba zan iya ba,' maimakon 'Zan iya' kamar yadda yake a da, a cewar masanin kimiyyar yanayi Maurice. Merleau-Ponty – abin ya dame ni rai. Musamman saboda shi ɗana ne. Wannan ya ƙara ta'azzara da maganarsa mai ban haushi a gare ni: 'Me ya fi tashi daga mafarkin da na yi? Lokacin da ka fahimci cewa ka farka cikin mafarkin da na yi.'
Marco yanzu yana cikin shekarunsa na ƙarshe na shekaru arba'in, kuma duk da nakasarsa, yana da kyakkyawan aiki kuma yana samun albashi mai kyau. Mafi mahimmanci - yana tabbatar da lurata, cewa shi ne mutumin da ya fi ƙarfin hali da na sani - ba ya taɓa yin gunaguni, yana da jin daɗin barkwanci kuma yana son fita tare da mu, duk da wahalhalun da ke tattare da komawa cikin mota daga keken guragu da dawowa. Yana fuskantar rayuwa mai wahala da ƙuduri da ƙarfin hali, kuma ba na daina koyo daga gare shi game da tambayar game da ma'anar rayuwar mutum. Kamar yadda ya faɗa mini sau ɗaya: 'Baba, na kan yi tambaya a bayyane, me yasa hakan ya faru da ni.' Sannan, lokacin karatu Nietzsche, Na fahimci cewa ni kaɗai ne zan iya amsa hakan - amma dai ina rayuwa.
Me ya sa na ba da labarin wannan labarin game da ƙaramin ɗana da kuma yadda wani abu da ba a iya faɗi ba ya canza rayuwarsa har abada? Domin akwai kwatanci tsakanin mafarkin da ya farka, a gefe guda, da farkawa zuwa duniyar mafarkin da muka rayu tun kusan 2020, a ɗayan gefen. Kowace rana idan na farka, sai in sake fahimtar cewa wannan shine mafarkin gaskiya, kuma mutum zai iya ƙara da cewa, kamar yadda yake a yanayin Marco, amsar tambayar, dalilin da ya sa ya faru da (ko aka yi wa) ɗan adam, ita ce wadda mu kaɗai za mu iya bayarwa - ta hanyar yadda muke mayar da martani gare ta.
Filibus Rafaeli ya ba mu cikakken bayani game da 'martani' mara tausayi - idan za a iya kiransa haka - ga ci gaba da yunƙurin bautar da bil'adama, ta hanyar kwatanta 'amsar' al'adu mai ƙirƙira da barazanar bala'in nukiliya a bayan Yaƙin Cacar Baki ta hanyar matasa musamman - a cikin fakewar kiɗa mai ƙarfafa rai, da sauransu - da janyewar tsoro daga yuwuwar mulkin kama-karya, a yau. Maimakon nemo hanyoyin ƙirƙira don tsayayya da shi, yawancin mutane a halin yanzu suna komawa ga ɓuya a cikin yanar gizo, ko kuma rashin yin tambayoyi game da shawarwarin da 'masu iko' suka yanke. Rafaeli ya yi daidai ya kwatanta namu a matsayin 'al'umma mai tsoro.'
Jiya kawai wani abokinmu ya gaya min game da wani ya ɗaga hannunsa a yayin tattaunawa (wanda wataƙila ya ƙunshi abin da har yanzu, ba daidai ba, ake kira 'ka'idodin makirci,' maimakon 'gaskiya ta makirci,' kamar yadda ya kamata), kuma yana mamakin dalilin da yasa mutane ba sa "amincewa da aminci." Wannan alama ce ta tsoro, domin yarda cewa warin babban bera yana rataye a ko'ina a sararin sama zai buƙaci buƙatar ɗaukar matsayi a kai: ko dai yarda ko ƙin yarda, tare da sakamakon da ya biyo bayan aiki.
Irin wannan mutumin zai iya yin tambaya game da amfani da kalmar 'mafarki mai ban tsoro' a sama. Duk da haka, baya ga misalin da ake magana a kai, tsakanin mutum mai nakasa da ya fahimci irin mafarkin da ya farka, da kuma ɗan adam da ke da irin wannan abin da ke tayar da hankali lokacin da ya farka zuwa ga gaskiya a yau, akwai wani abu mai matukar bayani game da matsayin mafarkin da ke faruwa (a wannan fanni), a cewar Freud.
A cikin babban bincikensa na 1900 - Tafsirin Mafarki - inda ya fara kafa ra'ayin 'mara hankali' a matsayin wata hasashe ta kimiyya (wasu za su ce, ba tare da dalili ba, 'ƙirƙira') Freud ya yi bayani dalla-dalla kan abin da ya kira 'aikin mafarki.' Sunan yana nuna cewa mafarkai 'suna yin' wani abu - kuma hakika, kamar yadda Freud ya nuna a takaice, mafarkai suna canza rikice-rikice, tunani, da sha'awa da aka hana zuwa hotuna da alamomi da ke ɓoye waɗanda ke ba wa mai mafarkin damar barci.
A cewar Freud, mafarkai su ne 'hanyar sarauta zuwa ga wanda ba a sani ba.' Dalilin shi ne cewa suna da hanyar kai tsaye zuwa ga wanda ba a sani ba, koda kuwa a cikin wani yanayi na ɓoye. Manufar 'mara sani' tana da matuƙar muhimmanci a nan. Ba Freud ba ne na farko da ya amince da aikin wanda ba a sani ba a cikin tunanin ɗan adam; tsohon marubucin wasan kwaikwayo na Girka, Sophocles, ya riga ya nuna saninsa game da wannan a cikin 5.th ƙarni na BC, a cikin bala'insa, Oedipus Rex, inda jarumin, Oedipus, ba da gangan ba (wato, kasancewa maras sani na ainihin asalinsa) ya kashe mahaifinsa kuma ya auri mahaifiyarsa, wacce take da 'ya'ya. A cikin maganin psychoanalytic, rashin sani yana taka muhimmiyar rawa, muddin shine ma'ajiyar tsoro da sha'awar wanda ake zargi, wanda mai ilimin psychoanalytic zai iya gano ta ta hanyar ta ko fassararsa game da 'zamewar harshe' da haɗin kai na 'yanci.
Tsarin tunani na 'aikin mafarki' yana nufin hanyoyin da ba su sani ba waɗanda ke canza tsoro da buri da aka danne, waɗanda ba za a iya yarda da su ba zuwa siffar da ba ta da barazana, ta misali, ko ta alama da ake fuskanta a lokacin mafarki yayin barci, ba tare da yana haifar da damuwa, saboda haka, yana hana mai mafarkin farkawa. Aikin mafarki yana aiki ta hanyoyi kamar 'condensation' (wanda ya haɗa ra'ayoyi da yawa zuwa hoto ɗaya), 'alama' (wakiltar tsoro da sha'awa marasa ma'ana ta hanyar alamomin murya da yawa), 'gudu' (canzawa' (canza mahimmancin motsin rai da na ruhi daga wata muhimmiyar alama ko abu zuwa wacce ba ta da mahimmanci), da kuma 'gyara ta biyu' (labarin harshe, mafi daidaituwa game da mafarkin bayan farkawa (wanda babu makawa yana 'sauƙaƙe' mafarkin, wanda yawanci ba shi da daidaituwa, idan aka yi la'akari da baya).
Duk wannan yana ɓoye ko ɓata sunan latent abubuwan da ke ciki (ma'anar gaskiya, mara sani) na mafarkin cikin Bayyana abun ciki, ko labarin mafarkin da aka tuna. Ta hanyar nazarin abubuwan da ke bayyane ta hanyar dabarun nazarin tunanin mutum kamar haɗin kai na 'yanci, ƙwararren masanin ilimin halin ɗan adam zai iya gano abubuwan da ke ɓoye da kuma abubuwan da ke cikin zuciyarsa, wanda ke ba da damar fahimtar rikice-rikicen tunanin mutum mai zurfi.
Freud ya kira mafarkai 'cika burin,' wanda zai iya zama kamar ba daidai ba, idan aka yi la'akari da cewa mafarkin mafarki ma mafarki ne. Mafarkin yanayi mai daɗi da kwantar da hankali - kamar mafarkin jirgin ruwa mai daɗi na teku, ko kuma wanda ka sani ya ba shi fure - ya dace da bayanin 'cika burin,' kodayake ba a zahiri ba. A cikin misalin farko na waɗannan misalan, tafiyar ruwa ta teku na iya wakiltar nema ko sha'awar isa ga wani 'makomawa,' kuma ba a zahiri ba, amma a cikin siffar burin rayuwa, misali. A cikin misali na biyu, furen zai iya wakiltar duk abin da mutum ke so ba tare da saninsa ba, daga abota ko sha'awar jima'i zuwa amincewa.
Mafarkai na musamman misali ne na musamman. Ba za su iya yin aikin da mafarkai ke yi cikin nasara ba, kawai saboda abubuwan da suka dace, waɗanda aka danne a cikin rashin sani - waɗanda aikin mafarkin dole ne ya canza su zuwa mafarkai - suna da matukar tayar da hankali da kuma tayar da hankali da ba za a iya ɓoye su a cikin siffar kwatancen ba, da sauransu, don mai barci ya ci gaba da barci yayin da yake mafarki. Shi ya sa mutum yake farkawa.
Saboda haka, abin mamaki, har ma mafarkin mafarki cikar burinsu ne, gwargwadon yadda suke wakilta abin da mutum yake son gujewa ko ta halin kaka, shi ya sa fuskantar su a cikin mafarki yana da tasirin da ke kawo cikas ga farkawa ta hanyar abubuwan da ke tattare da su na alama ko na misali. Bayan haka, maimakon kama Abubuwan da ke tayar da hankali, kamar yadda aikin mafarki ya saba yi, mafarkai marasa daɗi suna hana ɓoye sirri, suna kama mu da taurin wuyanmu kuma suna tilasta mana mu kalli su a fuska, komai yadda suke damun mu.
A wata ma'anar, mafarkai masu ban tsoro suna ɗauke da cikar burinsu, amma a ma'ana mara kyau. Darasin da ya shafi mafarkan da muke rayuwa a ciki a yau, shine daidai cewa: ba za mu iya ba, bai kamata ba, ci gaba da rayuwa cikin mafarki, ko mafarki, cewa komai yana da daɗi, duk da wataƙila wasu alamu da ke akasin haka, waɗanda wasu daga cikinmu suka zaɓi yin watsi da su. Ya kamata mu fuskanci mafarkin da muke ciki mu farka! Ya kamata mu bar shi ya yi aikin sa na ban tsoro ta hanyar farkar da mu ga abubuwan da ke tattare da mafarkin da ke tattare da shi. Farkawa ga mafarkin da ke faruwa a wannan lokacin ya kamata ya sa mu fara aiki. Duk da haka, buƙatar farko ita ce mutane su yi aiki. amince mafarkin da ya yi.
Waɗanne abubuwa ne suka faru a cikin mafarki? Mutum zai iya samun kyakkyawan ra'ayi ta hanyar duba lakabin Michel Chossudovsky's littafi (2022), Rikicin Corona na Duniya na 2020-22 wanda ke Lalata Al'umma, Tabarbarewar Tattalin Arziki da aka Gina, Duniya Coup d'état da kuma 'Babban Sake saitin,' wanda ake samu kyauta online"Matsalar cutar korona" ba ta buƙatar gabatarwa; waɗanda daga cikinmu muke da rai kuma muka rayu cikin wannan mummunan mafarkin tare da hankalinmu da kuma hankalinmu mai mahimmanci, za mu tuna da yanayin rikicin da ya haifar a cikinmu, har ma - ko musamman - lokacin da muka san cewa an shirya komai.
"Matsalar tattalin arziki da aka ƙirƙira" da aka ambata a cikin taken littafin Chossudovsky ta riga ta bayyana, duka idan aka yi la'akari da baya, idan muka tuna da yadda ƙananan da matsakaitan kasuwanci suka lalace a lokacin da ake kira "makulli," da kuma a halin yanzu, lokacin da yunƙurin ci gaba da wannan mummunan lalacewar tattalin arziki a matakai da dama ya kasance. ci gabaHakika, gwargwadon sanina, Shugaba Donald Trump da Shugaba Vladimir Putin suna yin iya ƙoƙarinsu don hana hakan yin nasara - Trump ta hanyar yin ƙoƙari na haɗa kai don mayar da Amurka kan aiki, tattalin arziki mai amfani, kuma a bayyane yake sun yi nasara, da kuma Putin ta hanyar kiyaye irin wannan aiki duk da takunkumi mai yawa da aka sanya wa Rasha da kuma rikicin da ke ci gaba da faruwa a Ukraine (wani abu da manyan kafofin watsa labarai ke ɓoyewa a hankali; a gaskiya ma, suna yawan zargin akasin haka), kuma suna samun nasara. Ga yadda Lidia Misnik da Anna Fedyunina bayyana juriyar tattalin arzikin Rasha:
A shekarar 2025, tattalin arzikin Rasha ya sha bamban da wanda masu sharhi ke fargabar zai ruguje a shekarar 2022. Manyan kamfanoni mallakar gwamnati suna bunƙasa, cinikayya tana canzawa zuwa gabas sosai, kuma masana'antun cikin gida suna maye gurbin kayayyakin da ake shigowa da su cikin sauri. A cikin shekaru uku da suka gabata, ci gaban GDP ya ci gaba da zarce matsakaicin duniya, rashin aikin yi ya faɗi zuwa ƙasa mai tarihi, kuma an shimfida harsashin tsarin tattalin arziki mai cike da tsari. Tattalin arzikin ya sake fasalin kansa a ƙarƙashin matsin lamba, wanda ya nuna juriya da 'yan kaɗan daga wajen Rasha suka yi tsammani.
'Ruguza ƙungiyoyin farar hula' a bayyane yake a cikin yunƙurin da aka yi na ruguza al'ummomi ta hanyar shige da fice ba bisa ƙa'ida ba - yunƙurin da ya kusan yin nasara a Amurka, kuma da alama yana gab da yin nasara a ciki Birtaniya da kuma Turai.
Duniyar 'yan wasa juyin mulki da kuma "Babban Sake Saiti," wanda Chossudovsky ya lura a cikin taken littafin, suna tafiya tare, gwargwadon yadda dukkan alamu suka kai ga ƙarshe ɗaya; wato, an kawo rikicin Covid da gangan, tare da duk matakan da suka ɗauka tare, don share fagen kafa cibiyar tsakiya, jimla gwamnatin duniya, kamar yadda Chossudovsky ya yi jayayya a cikin littafinsa cikin ra'ayi mai gamsarwa. Ba shi kaɗai ba ne, ba shakka; wasu masana da masu bincike da dama sun lura, kuma sun yi tsokaci kan, matsin lamba na kama-karya da ke haifar da abubuwan da suka faru tun daga shekarar 2020, ciki har da Naomi Wolf (Jikin Wasu, shafi na 26, 132; Fuskantar Dabba, shafi na 18); Kees van der Pijl (Jihohin Gaggawa, shafi na 66); kuma Tsarkaka Fuelmich.
Idan akwai wani abu game da halin yanzu da ya cancanci zama abin tsoro, to shine damar rayuwa a ƙarƙashin ikon kama-karya, wanda, ta hanyar sarrafa kowane fanni na rayuwarmu, yana iya lalata ikon ɗan adam na fuskantar duk kyawawan abubuwa a rayuwa, kamar ƙauna, tausayi, farin ciki, haɗin kai, da kuma jin daɗin al'umma. Wolf ta yarda da wannan gaskiyar - wanda Hannah Arendt ta yi cikakken bayani a cikin aikinta akan mulkin mallaka - inda ta rubuta (Jikin Wasu, p. 256):
a cikin girma na muguntar da ke kewaye da mu; a cikin matakin ban mamaki na
duhu da rashin tausayi; a cikin manufofin da aka yi niyya don kashe farin cikin yara,
hana numfashinsu, magana, da dariyarsu; a kashe alaƙa tsakanin
iyalai da dangi na dangi; a kashe majami'u da majami'u da
masallatai; kuma, daga manyan matakai, daga mai zagin shugaban [Biden] da kansa
mimbari, yana buƙatar mutane su haɗa kai wajen cirewa, ƙin amincewa, korar
gujewa, ƙin maƙwabtansu da ƙaunatattunsu da abokansu: a cikin duka
Wannan kasancewar irin wannan mugunta mai yawa, na ji duhu fiye da haka
komai na ɗan adam. Ban tsammanin mutane suna da wayo ko iko da ya isa su yi ba
sun zo da wannan abin tsoro su kaɗai.
Tunani mai ban sha'awa da ke tare da waɗannan tunani game da ma'anar manufofin mafarkin da Chossudovsky ya lissafa shine cewa suna da ba, ta kowace hanya, an yi watsi da su ta hanyar (abin da Dr. Reiner Fuellmich ya kira) 'dodanni' waɗanda ke jagorantar tsarin rugujewar al'umma da ke akwai. Wolf ya faɗi a taƙaice (Fuskantar Dabba, shafi na 110): 'A'a, ba a yi mana mugunta ba.' Akasin haka, ganin cewa masu ɗaukar mugunta suna fuskantar tsangwama mai ƙarfi daga Trump, Putin, da (yanzu) miliyoyin mutane a duk faɗin duniya, waɗanda a ƙarshe suka yarda da abin da ke faruwa, sun ƙara zama cikin matsananciyar damuwa, don haka, sun fi haɗari.
Saboda haka, ya fi zama dole, maimakon mu ja da baya cikin tsoro lokacin da muka ga mafarkin da ke cike da tsoro - 'fuskar dabbar' - mu fuskanci shi da ƙarfin hali da ƙuduri. Yin hakan a fili maimakon yin watsi da shi, da musanta wanzuwarsa, ya riga ya zama aikin tsayayya da shi. Yin watsi da shi daidai yake da yin mafarki a kai, na barin 'aikin mafarki' ya yi aikinsa; fahimtar mafarkin da ke faruwa yana nufin farkawa.
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Bert Olivier yana aiki a Sashen Falsafa, Jami'ar Jihar Kyauta. Bert yayi bincike a cikin Psychoanalysis, poststructuralism, falsafar muhalli da falsafar fasaha, adabi, cinema, gine-gine da Aesthetics. Ayyukansa na yanzu shine 'Fahimtar batun dangane da girman mulkin neoliberalism.'
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