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jueves, 9 de abril de 2015

Lessons from an Ambitious Young Developer

It all starts with a new Jira. You are given an assignment in a component you have never worked with, but you are a good developer and you estimate that you can finish the work in under a week. You are confident and ambitious and are looking for ways to show this to your team lead. As you start sketching out your dev plan, you realize the component you are working with is unnecessarily complex and you say to yourself “Hey, I could spend a couple days refactoring this code. It will be more work, but once I am done, the component will be a lot simpler and easier to work with!”. Even though no one asked you to do this, it will show great initiative, and it will make the component better for whoever has to work on it next. You decide that you are going to walk the extra mile and entirely refactor the code.

A couple of weeks later you get a support call at 7:30 am on a Sunday. Your code was just released to PROD so you know what’s going on. You pulled long hours this past week and even though you made the deadlines, clearly something has gone amiss.

The following paragraphs are my “Lessons Learned” from a very similar experience. I am putting them here in other to help other ambitiously naive developers avoid the mistakes I made.

Regression Testing is Important. No code should ever be refactored without a proper framework for regression testing. JUnit tests are not enough. A true regression test should cover most of your component and run through all the edge cases you can possibly imagine. It should also be easy to run and self-contained.

The component I worked on did not have a proper regression testing framework. This made things a lot more complex once I started testing in QA/UAT. We had to go back to earlier versions of the code and add a testing mechanism in order to have something to compare (thanks Mac). From now on, every component I design will have regression testing as part of its required functionality.

Refactor Small Chunks at a Time. Do not aim to refactor everything at once. Go small and test things as you go. Doing very large refactoring might be easier, but if you start finding bugs you are going to hate yourself for the decisions you've made.

Because of the complexity of the code, and because it was hard to test if my changes had broken anything, I did most of my refactor in a hand full of commits. Debugging was a pain.

Keep an Open Dialog with Your Team Lead. Your team lead is more experienced than you and he can probably save you from your own demise. Team leads are also busy and have more things going on in their heads than the rest of us. It is your responsibility to make sure you are getting constant code reviews and to communicate issues as they arise. They key here is to understand what upward management is. If you don’t know, you should google it.

Know When to Ask For Help. On this occasion, I had chosen to do this extra work on my own and I believed that it was my responsibility to make it happen. I was wrong. If I screwed up, I would look bad, but more importantly, my team would look bad as well. There is a reason we work in teams and not individually. This does not mean you can slack off and have others patch your mistakes. The responsibility is still yours, even if you don't have the time or the experience necessary to solve the issue. It took me longer than I would like to accept, but if I had not asked for help I would not have finished the work. Not even close.

martes, 29 de octubre de 2013

Making choices (again!)

A quick entry of what is next 

As my senior year of college comes to an end I find myself asking the same questions I was asked during my senior year of high school. What do I want to do with my life? and, where do I want to do it? I am happy to say, that the answer to this questions still has not changed; I have no idea.

Now, don’t get me wrong here, I am not saying that I lack a purpose and that I am feeling completely lost. In fact, it is the exact opposite. I am excited to discover what life brings and I am intrigued to see what new possibilities open up once school ends. Four years ago when I chose to go to college in the US I had no idea of what an amazing experience it would be. I have had the opportunity to go to exciting places, learn fascinating things and meet amazing people. All this thanks to the opportunities my choices gave me.

So, as choosing becomes important again, there are a few things I know about what I want for the next period of my life.

- I want life to remain exciting. I like being a twenty-something year old living with friends. I like traveling and meeting new people. I like discovering new things and exploring different activities. No matter where or what I choose to do next I have to be sure that I can still do things that remind me how amazing it is to be alive!

- I want to continue learning. After four years of studies, countless hours of reading books (well, Wikipedia), and more projects than I can remember I have learned one single thing:the more I know the less I understand. I have discovered that there is still much to learn and that, more importantly, I am still curious to learn it. My new life has to place me in a setting where I am pushed to continue learning. I want to avoid mindless work and be intellectually challenged by my job.

- It all comes down to the people. We are social beings. We like to share. We like to be with others and have friends to laugh with. Amazing people exist everywhere and they are all just waiting to be discovered. I don’t only want to live with people that are amazing, I want to work with a team that is amazing. I want to work under a manager I admire  for a company whose CEO is worth looking up to.

- Don’t rush to make money. We graduate, we get jobs, we want to make money. We want to be capable of eating out, go to parties and travel as much as we can. We want to feel that all our hard work is paying off and we want to feel successful. All this things are important and should not be ignored. However, I must ask myself how much money is enough and what am I willing to sacrifice to get it.  As the job offers start rolling in I am very conscious that taking the highest paying offer is going to be tempting. Yet, there are other things in life that make me happy and those things have to be my priority. I will reach a point in my life where making money will be on my top priority list. That point is not now.

- Stay smart. Do not make irrational decisions. Life is for real this time and we don't get any more free passes. Graduating means real responsibilities kick in. We  no longer get to hand in our homework late or skip class because we went out the night before. Real life is harsh and we need to treat it that way. I dont want to waste time doing things I dislike and spend days (or years) doing things that lead me nowhere. Even if I have no destination it is important to always keep on walking.

So there it is. Those are the things that matter to me and based on those ideas I am going to choose what I am doing with my life next. In the mean time its all about opening doors. Applying to jobs, taking the GRE’s, etc.

Please feel free to comment on this post. I know most of my friends are going through the same thing I am and I want to hear what you guys think. In fact, I encourage you to not comment online and to meet up with me for coffee! Its all about the people and you guys are amazing.

Last minute edit. My mom sent me this link and I think its spot on to what I am trying to say
http://www.youtube.com/watch?v=lTmvA5Gw0Bk



domingo, 25 de agosto de 2013

A Journey Through Lucid Dreaming. What, Why and How.


Abstract
The following essay treats the subject of lucid dreaming. Three main themes are discussed. The first theme treats lucid dreaming in modern science. Throughout history lucid dreams have been practiced in many cultures. However, it was not until fifty years ago that they became the subject of scientific interest. Since then, our knowledge and understanding of lucid dreaming has greatly developed. The second theme considers what uses lucid dreaming can have. Some people choose to lucid dream in order to further know themselves, while others choose to do so just for the experience. Studies have shown that lucid dreaming can be used to fight nightmares, conduct healing practices, and even improve athletes (among others). The third theme consists of a small introduction to learning how to lucid dream. There exist many books and tutorials that teach lucid dreaming and some of their similarities are discussed. The essay finishes with a small account of my own experience lucid dreaming and an afterthought based on a talk given by Charlie Morley.


Essay
Imagine a world that you could modify by simple will, a world where just thinking about something would make it a reality. Imagine you are driving to work when you decide that the car you are driving is boring. Just take a second and with the power of your thoughts you find yourself driving that red Lamborghini you always wanted. Or what if, instead of driving to work, you could simply fly there? And why go to work? Why not fly to the Alps or Sydney or Machu Picchu? The state of mind in which this can be achieved is called lucid dreaming.
Lucid dreaming is defined by Celia Green as “dreaming while knowing that one is dreaming” (LaBerge 2007, p. 307). In other words, it is a state in which the subject is asleep and aware that the world he currently perceives is a product of his mind. Lucid dreaming is, as Hobson puts it, a state of consciousness in which “[the] subjects regain many aspects of waking while continuing to dream” (Hobson 2009, para. 45). As simple as this idea is, lucid dreaming is a state of mind that is not always achieved by every individual that goes to bed. Lucid dreaming is a skill that can be learned and, like many other skills, requires constant practice. As a matter of fact, Tibetan Buddhists have been practicing lucid dreaming for more than 1,000 years. They use a technique known as Dream Yoga whose ultimate goal is to take full, conscious control of the dream in order to harness the potential power of dreaming and “observe the purest form of conscious awareness” (Turner n.d, para. 5). In the following essay I will explain what modern science has learned about lucid dreaming. I will then explore different uses lucid dreaming might have, and I will give an introduction on how to learn this technique.


What are Lucid Dreams?

In order to understand how a lucid dream is even possible, it is important to understand the different levels and stages of consciousness. Allan Hobson, a Harvard Medical School professor explains how the brain cycles through three consciousness stages: waking, NREM and REM. The first stage (waking consciousness) is defined as “the awareness of the external world, our bodies and our selves (including the awareness of our awareness) that humans experience when awake” (Hobson 2009). Waking consciousness is very similar to dream consciousness and they can be very difficult to distinguish from each other. The second and third consciousness stages occur while we are asleep. These two stages are distinguished by how active the brain is. REM (rapid eye movement) sleep is characterized by rapid periodic twitching of the eyes, muscle relaxation and increased brain activity. It has been proven that most dreams occur while in REM sleep (LaBerge 1993). NREM (non-rapid eye movement) sleep is the period of sleep during which the subject is not in REM. NREM sleep takes up 80% of the sleeping time, and while in it, the brain has low levels of activity (Aserinsky & Kleitman 2003). Hobson also talks about two levels of consciousness, primary and secondary consciousness. Primary consciousness consists of perception and emotion, while secondary consciousness has the same characteristics as primary consciousness with the addition of abstract thinking and metacognitive thinking. Hobson claims that while we dream we tend to be in a primary consciousness state. In contrast, while waking we are mostly in a secondary conscious state. To Hobson, lucid dreaming is when the subject achieves a secondary level of consciousness in his dreams (Hobson 2009). That is to say, the subject is conscious of his consciousness while dreaming.
The topic of lucid dreaming has been studied by many. However, it was not until 1968 that the first study on lucid dreaming was published. The British psychologist Celia Green published a book entitled Lucid Dreaming in which she predicted (but did not prove) the correlation between REM sleep and lucid dreams. Green also suggested that a two way communication system could be created between the dreamer and the scientist. Green's idea of a two way communication system was fundamental in creating a solid foundation for further research (Green 1968). Stephan LaBerge understood Green's idea and created a system during which the subjects under study would move their eyes in a specific pattern in order to signal the scientist that a lucid dream state had been entered. This simple technique has been the basis of many lucid dream studies.
LaBerge has been one of the leading researchers in the topic of lucid dreaming. He has been a Professor at Stanford University for many years and was the founder of the Lucidity Institute in 1987. LaBerge believes in the study of lucid dreaming because it allows dream scientists to have more control over their subjects. Some of LaBerge's first research was concerned with the way time flows during a dream. It had previously been speculated that dreams could last less than a second of real life. LaBerge proved that this speculation was wrong and that in fact, our perception of time while asleep is very similar to our perception of time while awake. The experiment was carried out by instructing lucid dreaming subjects to count to ten in their dreams. The dreamer would have to signal the start and the end of the count with a specific eye pattern. This way an outside observer would be able to notice when the count started and when it ended (LaBerge 1993).
LaBerge also conducted a study that proved that a person could control respiration while lucid dreaming. LaBerge proved this by asking three subjects to either hold their breath or breathe rapidly while signaling with eye movements the start and the end of the exercise. The subjects succeeded a total of nine times, and in each case a judge was successfully able to predict (using a polygraph) which of the two breath patterns had been executed (LaBerge 2007). Further research by LaBerge proved that while in a dream, the brain actually signals the body how to move, yet the signal is inhibited before it reaches its destination. For example, if you dream you are walking, your brain actually attempts to send signals to your legs to make them move (LaBerge 1993). This inhibition is excluded from vital functions, such as heart rate and respiration. This is the reason why subjects were capable of controlling their breath while asleep (Hobson 2009).
Lastly, lucid dreaming has been associated with some related phenomena. Two of these are false awakenings and out-of-body experiences. A false awakening occurs when a subject believes to have awakened from a dream, while in reality he is still asleep. False awakening was related to lucid dreaming by Harvard psychologist Deirdre Barrett in a study that proved that false awakenings were more likely to occur during a night in which the subject had had a lucid dream (Barrett 1991). The exact cause of false awakenings is still debated. Out-of-body experiences (OBE’s) are phenomena in which the subject appears to perceive his “self” floating away from his body. OBE’s have been related through history to the existence of a soul or spirit. However, certain modern scientists believe that OBE’s are in fact hallucinations that can be caused by different phenomena. OBE’s have been related to lucid dreams because they usually occur while the subject is asleep. However, people experiencing an OBE experience very different patterns than those experiencing a lucid dream. The exact relation between OBE's and lucid dreams has not yet been clarified (Hufford 1989).

What are the uses of Lucid Dreaming?

Having reviewed what lucid dreams are, I would like to discuss the possible uses of this technique. The simplest use is for personal benefit. Lucid dreaming can be a very interesting experience in itself; many lucid dreamers enjoy taking full control of their dreams. However, lucid dreaming has uses other than simple entertainment. Lucid dreaming allows the subject to interact with his subconscious in a completely new way. If we use normal dreams to try and understand what our subconscious is trying to say (like Freud or Young did), why not use lucid dreams in a similar way? I have been unable to find any evidence that lucid dreams have previously been used in a psychological and analytical way to analyze a subject. However, most people who practice lucid dreaming do so in order to understand more about themselves and to further explore the limits of their minds. In some cultures lucid dreaming has also been used as a path to spirituality.
Lucid dreaming can also be used by athletes in order to enhance their training. German sports psychologist Paul Tholey carried out many studies in which he asked athletes who knew how to lucid dream to perform their movements in their sleep. Tholey discovered that lucid dreaming could not only be used to refine the athletes’ movements, but that it could also be used to learn new skills. Tholey also suggested that practicing lucid dreams can enhance the mind's ability to precisely control the body (Tholey 1989).
Since lucid dreaming is an act that affects only our mind, it is natural for it to have some mental uses. Turner explains how lucid dreaming can be used to improve our creativity and problem solving skills. While we sleep, ideas connect in ways they usually do not. That is why many dreams (most non-lucid) have been the source of inspiration for some of the great minds of humanity. For example, “Friedrich Kekule's discovery of the structure of the benzene molecule; Otto Loewi's experiment on nerve impulses; and Elias Howe's invention of the sewing machine” (Turner n.d) all were breakthroughs made during sleep. Even painters, such as Dali and Blake, or musicians, such as Motzart, Bethoven or Wagner, used their dreams as sources of inspiration. In most of these cases, the dreamer had no control over their environment and were playing the role of observer. With lucid dreams one can take control of the dream and focus its content on a particular problem or task. Sometimes doing this can cause our dreams to show us or guide us to a different solution we had not yet thought of.
Lucid dreaming has also been known to have some healing applications. E.W. Kellogg explains how he used lucid dreaming to help cure a punctured tonsil. In his lucid dream, Kellogg visualized himself curing his wound by looking in a mirror and using his willpower to mend it. Kellogg then explains how, the day after the dream, 95% of the pain had practically disappeared (Kellogg 1989, Waggoner 2003). Although Kellogg was successful in healing himself, Waggoner explains that not all injuries can be cured with lucid dreaming (Waggoner 2003). Healing with lucid dreams consists of both visualizing the healing process and attempting to discover the source of the injury. Techniques of healing through visualization and energies have been practiced for thousands of years. Extending the visualization into the dreaming experience allows the subject to not only imagine himself healed, but to actually feel himself healed, which can sometimes produce better results (LaBerge 1989),
As children, we often woke up in the middle of the night after having a terrible nightmare. As we grew older those nightmares started to go away. However, for many adults, having nightmares is a problem they continuously face. Freud and Jung agreed that adults who experience regular nightmares often do so because they are re-experiencing some situation from the past (Coalson 1995). Lucid dreaming has been used as a technique to help those who suffer from nightmares. In 2006 a study was made in which subjects with nightmares were taught how to lucid dream. The study showed that after learning how to identify that they were in a dream, the number of nightmares most subjects had decreased (Spoormaker & van den Bout J 2006).
Lastly, lucid dreaming has proven to be of interest for scientists who study dreams. As previously mentioned, LaBerge believes that teaching subjects how to lucid dream allows researchers to have more control over their experiments. In traditional dream research, the subjects are asked to report their dreams and the scientists then try to choose the dreams that serve their studies. With lucid dreaming, scientisst can help focus their subjects on specific tasks, giving them more control over the experiment (LaBerge 1993).

How can I learn to Lucid Dream?

Having explained what lucid dreaming is and why people might be interested in learning it,
I am going to present some information on how to lucid dream. Everyone can learn how to lucid dream because everyone has dreams. In fact, 5 out of 10 people report to have had at least one lucid dream in their life (Turner n.d, para. 7). There are many tutorials and handbooks written on how to lucid dream and, although they all differ in some way or another, almost all of them cover the same principles. The first step in learning how to lucid dream is to learn how to remember your dreams. Remembering your dreams is a key step in lucid dreaming because, without dream recollection, you might have a lucid dream and not remember having done so. One way to remember your dreams is to keep a dream journal. Keep your journal by your bed (I keep mine under my pillow) and write in it as soon as you wake up. When you open your eyes in the morning, try not to move or start thinking about what you are going to do that day. Lie still in bed and try to remember what your dream was. Try to picture where you were, with whom, what you were doing, and even how you felt. Once you feel you remember enough of your dream, start writing it down. At first, you may not remember every dream, but with practice you can remember four or more dreams per night. You might remember details of your dreams hours after you have awakened; make sure to write down those details as well.
As you recall more and more dreams you will begin to notice how most of your dreams have elements from your day. If you watch a movie that makes an intense impact on you, you are likely to see some elements of that movie in your dreams. It is very hard to predict which elements will appear in your dream and which will not. Nonetheless, sometimes we want to influence what we are going to dream about. Influencing your dreams is known as dream incubation. The technique of dream incubation consists of concentrating on a particular idea before going to bed. It is even recommended that you put an object that symbolizes that idea next to your bed and think about it as you fall asleep. The ideas that you try to incubate can be as simple as wanting to spend your dream in your home town or meeting your childhood hero. Concentrate on that idea and you will likely have a dream about it. When you wake up in the morning remember to write down what you remember in your journal.
Once you have practiced these two steps (remembering your dreams and influencing their content), you should start learning how to distinguish dreams from waking reality. When we are in a dream many odd things can happen (for example, a flying hippopotamus could be telling us how he fought in the Crusades), yet most of those odd things will not seem so odd to us in the moment. It is only when we wake up that we realize how absurd our dream was (the hippopotamus would have to be hundreds of years old!). So the question is, how do you distinguish dreams from reality? There are many “tricks” you can do in order to realize you are asleep. However, in order to attempt those tricks you have to create a habit of doing reality checks. Reality checks consist of taking a moment to question if you are awake or asleep. Most of the time, when conducting a reality check, you are going to conclude that you are awake. However, with enough practice and persistence you will find yourself doing reality checks even when you are asleep.
One of the ways you can realize whether or not you are in a dream is by looking at a watch, then looking away and then looking back again. If you are in a dream, your mind must create something for you to look at every moment. Luckily, more often than not, the mind sets a new time on our watch every time we look at it. If you try to read a street sign or a billboard, it will read differently every time you look at it. Sometimes simply asking yourself if you are in a dream is enough for you to realize that you are in one. If you find yourself flying by yourself over the sea, chances are that when you consider whether or not you are dreaming, you are going to realize that you are. A different way of realizing if you are in a dream is by attempting to remember, with great detail, how you got to where you currently are. Most times we are thrown into the middle of the plot of a dream and we can never remember how it is that we got there. Similarly, you could try doing something absurd that you would not be able to do when awake, such as using telekinetics to bend a spoon.
If you ever find yourself conducting a reality check and realizing you are asleep, it is important to remain calm. It is likely that the first time you realize you are in a dream the pure shock of that realization will wake you up. If this happens to you, simply stay in bed and try to fall back asleep with the thought of returning to your lucid dream. Most times you will be able to return to it.
Stephan LaBerge talks about two different ways of entering a lucid dream. The first is called Dream-Initiated Lucid Dreams (DILD) and consists of realizing you are in a dream while being in one. The second is called Wake-Initiated Lucid Dream (WILD) and consists of waking up from a dream and slowly returning to a dream state while maintaining most of your consciousness. LaBerge also explains that DILDs are more common than WILDs and that both can be an equally effective way of achieving lucidity (LaBerge 2007).
The Lucidity Institute (which was founded by LaBerge) has, for many years, been trying to develop different ways to help people learn how to lucid dream. In their research they have discovered that certain stimuli can sometimes help the dreamer realize he is asleep. Based on that hypothesis, they created a device called NovaDreamer which looks like a sophisticated eye mask. The NovaDreamer works by flashing lights at the individual whenever he is in REM state. The user can sometimes see the flashes and uses this as an indication that he might be asleep. He then can conduct a reality check and enter a lucid dream state.

My own experience with Lucid Dreaming

Over the past few months I have been following a guide to learn how to lucid dream. The book is entitled Lucid Dreams in 30 days. The Creative Sleep Program by Harary and Weintraub. The guide consists of day by day experiences that can help you learn how to lucid dream. I must admit that I have been taking my time with the guide because I have discovered that one of the most important aspects in learning how to lucid dream is persistence. As a student I do not live a life with a routine. Sometimes I sleep alone and sometimes I sleep with my girlfriend. Other nights I stay up late doing work or I wake up early in the morning to finish studying for an exam. If I were to truly dedicate myself to learning how to lucid dream I would need to have a less chaotic sleep schedule (and life style). However, I have been capable of achieving lucid dreams. I have also had great success remembering my dreams and I have done various experiments with dream incubation. If anyone seriously wants to learn how to lucid dream, I would without a doubt recommend this guide.

A small afterthought

In 2011 TEDxSanDiego, Charlie Morley gave a very inspiring talk on lucid dreams. Morley tells the story of how he became a lucid dream teacher because of a request made by a Buddhist monk. He then explains how most of the lucid dreams he has are nightmares. To Morley, all nightmares are manifestations of Jung's shadow. According to Jungian psychology, the shadow represents all elements of our psyche that have been rejected or repressed by our selves. The theory also claims that until we learn to accept out shadow we will never be complete. After explaining this, Morley talks about one of his own nightmares. In this nightmare Morley is facing a huge demon. Possessed with fear, Morley realizes that this demon is nothing but a representation of his shadow and decides to embrace it instead of fighting it. As he embraces the demon, it begins to shrink and shrink until it slowly becomes a copy of himself. When Morley woke up he realized that embracing this demon, this shadow of his persona, was a symbolic act of accepting a part of who he is that he had not accepted before.
Near the end of the talk, Morley talks about our social collective unconscious. He claims that we, as a society, have collective aspects that we refuse to accept. In other words, he talks about a collective shadow. This shadow represents all elements of our humanity that are “too dark and too nightmarish to face”. Morley claims that until we learn to accept this shadow we can never be whole. Morley finished his talk explaining how lucid dreaming can be used as a tool to uncover part of our collective shadow and hence learn to accept a part of who we are.



References:
Aserinsky, E. & Kleitman, N. (2003). Regularly Occurring Periods of Eye Motility, and Concomitant Phenomena, During Sleep. The Journal of Neuropsychiatry and Clinical Neurosciences. Retrieved fromhttp://neuro.psychiatryonline.org/article.aspx?articleID=101837
Barrett, D. (1987). Flying Dreams and Lucidity: An Empirical Study of their Relationship. Retrieved fromhttp://library.macewan.ca/lucidity/Issue6_2/LL6_2_Barrett.htm
Coalson, B. (1995). Nightmare help: Treatment of trauma survivors with PTSD. Psychotherapy, 32(3), 381-388
Green, C. (1994). Lucid Dream. New York, NY: Routledge.
Harary, K. & Weintraub, P. (1999). Lucid Dreams in 30 Days: The Creative Sleep Program. New York NY; St. Martin's Griffin.
Hobson, A. (2009). REM sleep and dreaming: towards a theory of protoconsciousness. Nature Review, 10. 803-813. doi:10.1038/nrn2716
Huford, D. (1989). The Terror That Comes in the Night: An Experience-Centered Study of Supernatural Assault Traditions. Philadelphia, PA: University of Pennsylvania Press
Kellogg, E.W. (1989). A personal Experience in Lucid Dream Healing. Lucidity Letter, 8. Retrieved fromhttp://www.sawka.com/spiritwatch/a_personal_experience_in_lucid_d.htm
LaBerge, S. (1980). Lucid dreaming: an exploratory study of consciousness during sleep. Ph.D thesis, Stanford University. 1980 University Microfilms No. 80-24, 691
LaBerge, S. (1989) Healing Through Lucid Dreaming.Lucidity Letter, 8. Retrieved fromhttp://www.sawka.com/spiritwatch/healing_through_lucid_dreaming.htm
LaBerge, S. (1993). Lucidity Research, Past And Future.NightLight. Retrieved fromhttp://www.lucidity.com/NL53.ResearchPastFuture.html
LaBerge, S. (2007) Lucid Dreaming. In Barrett, D. & McNamara, P (Eds.), The New Science of Dreaming. (pp 305-328). Westport CT; Prager Publishers.
Morley, C. (2011). Lucid Dreaming, Embracing Nightmares [Video file]. Retrieved fromhttp://www.youtube.com/watch?v=p1i6A7t6L2g
Spoormaker, V. & van den Bout, J. (2006). Lucid dreaming treatment for nightmares: a pilot study. Psychotherapy and psychosomatics, 75 (6). 389–394. doi:10.1159/000095446.
Tholley, P. (1989). Applications of Lucid Dreaming in Sports. Lucidity Letter, 8. Retrieved fromhttp://www.sawka.com/spiritwatch/applications_of_lucid_dreaming_i.html
Turner, R. (n.d.) Dream Yoga: Lucid Dreaming in Tibetan Buddhism. Retrieved from http://www.world-oflucid-dreaming.com/dream-yoga.html
Turner, R. (n.d.). The benefits of Lucid Dreaming. Retrieved from
Waggoner, R. (2003). A Look at Lucid Dreams and Healing. Lucid Dreaming Experience. Retrieved fromhttp://www.dreaminglucid.com/articlehealing.html

jueves, 24 de mayo de 2012

Cent pourcent Juif. Cent pourcent Français: A taste of French Judaism.


Cent pourcent Juif. Cent pourcent Français: A taste of French Judaism.

France holds the third largest Jewish community in the world. As such, it has a vast history and it is a topic that is not easily explained in a few pages. This essay discusses three main topics concerning the Jewish community in France: Jewish-French history, Antisemitism and modern Jewish life.
As I began to study the Jewish community I soon realized that life for the Jews in France was different than anywhere else. Compared to the two largest communities of the world (Israel and the United States), the French are much more united. They are not as politically active yet they manage to constantly get mentioned on French Television (as we will see, one of the causes for antisemitism in France). Similar to the rest of the country, Jewish life revolves around Paris. The Consistoire central israélite de France, the French Chabad movement and the Cultural Judaism all have their headquarters in the capital. Everyone that wants to get married by Jewish law (although it has no legal value in France) must be married by a Consistoire1 rabbi. Every city that has a Jewish community has also at least one synagogue and one school, even if it is in the middle of the Alps.
In order to understand the modern day Jewish community, one must understand how it came to be. Thierry Schmoll (my host dad, who happened to be Jewish) did a genealogy research project and it is through his family that the Jewish-French History can be understood.

From Jew to French to Juif: The Schmoll family
Prior to the Revolution things where very different for the Jewish community2. For the most, Jews lived in their own villages, spoke only Idish3 and had no say in France's political affairs. It was in 1791 when the Jews where first granted legal equality towards other Frenchmen4. Because of this decree Jews where now seen as individuals and not as a minority. Although this was a major step in Jewish History it came with a price. Most Jewish communities where dissolved, antisemitic riots rouse near density populated areas and Jews where prohibited from publicly displaying their religion5. It was then when the process of Assimilation and the Jewish Question6 became issues for the Jewish community.
When Napoleon came in to power he decreed that all Jews had to be registered according to their last name and their village of origin. It is in these documents that Schmoll found his most ancient relatives. Schmoll showed me a copy of the files where he had found his relative's names. He has a book that was given to him by the Jewish Genealogy Association where transcriptions of the original documents can be found7. His oldest relative was named Schmoll Shmuel. He lived in a village in Alsace. His profession is unknown.
Napoleon also reinstated the Sanedrin. An ancient Jewish council that consisted of 70 members and a president. Traditionally the Sanedrin was formed by 71 rabbis but this time it was formed by 45 rabbis and 26 laiques. The fact that such a distinction had to be made shows that two types of Jews had to be distinguish: religious and secular.8
Schmoll's next set of documents comes from a similar source as his first one. A copy of the 1851 register was also shown to me9. In this copy most names had a birthday, an address and a full name10. By comparing both registers (1808 and 1851) it became clear that new last names appeared, many of them French or German (and not Jewish).
Many years past and although Jews where technically equal to other French, in reality they where still second class citizens. The Dreyfus affair is a clear example of how antisemitism in France never ceased to exist11. In fact, it was not until 1905 when a law was passed which separated the Church from the State that Jews began to play an significant role in French politics.
During the first War, the territory of Alsace-Lorraine was turned into a battlefield that was constantly captured and recaptured. The Jews who lived in the area remained faithful to France and many decided to move to Paris. Schmoll's grandparents were among those who moved to the Capital.
In 1940 the German troops arrived in Paris. Most of France had been invaded and Jews had to run out of the city in order to avoid deportation12. It is estimated that 75,000 French Jews died during the Holocaust. Before Paris was taken, the majority of the Jewish community fled. Schmoll's grandfather, Josh Shwab, traveled south to Murat.
In 1944 a Resistance group was coming back to Murat from a mission. While they were gone, the Gestapo general Geissler was in the village. The Resistance opened fire on the Gestapo troops and the general was killed. Because they feared that the Gestapo would come back with more troops, all the men of the village went to the mountains for a few days. Two weeks after the incident, when everyone was back, the Gestapo raided the city and killing 80 men and deporting 130. Josh Shwab was lucky to have survived because that exact day he was out of town sorting some business.
After the war, many Jews returned to Paris but many had new homes and families to take care of. It is estimated that around 235,000 Jews came to France during the following two decades13. It was then when the Jews stopped being simply Jews and became complete functional members of French society14. It was then when they became Juif.

Antisemitism in France, not only a French thing.
Antisemitism in France has existed as long as the Jews have lived in French territory. Historically, France is no different from any other European country. However, nowadays things in France have changed. France has been pushing for a laique society and it has done everything in its power to maintain religion a tabooed topic. France has also opened its doors to millions of Muslim, many of whom came with very antisemitic ideals. I meet with Rabbi Alter Goldstein to understand more about this topic. Goldstein made a clear distinction about two types of antisemitism in France. “There is a difference between French antisemitism and Arab hatred.” Goldstein explains that in general, Arabs are much more aggressive and have no “hotzpah15 while the French are more subtle and are less likely to take action.
Goldstein continued to explain how French antisemitism was mostly due to ignorance. For instance, he has been approached on the street by men who wanted to know where his horns and his tale were. A myth that is kept alive by those who have never meet a Jew in their life. Goldsten also attributes antisemitism in France to be a result of the way the State of Israel is displayed in the media. In general, the French are not exactly pro-Israelis (clearly not nearly as much as the Americans). This may very well be because in the French media Palestinians are displayed as a minority who is bullied around by Israel. The media shows a clear distinction between Israelis and Palestinians and this contradicts the French ideal of egalite. The French are also bothered by how much attention the Jews get on the media. After all, they are just another minority in France and there is no reason for them to be a constant topic of discussion.
On the other hand, we have the Muslim antisemitism. Since the time of the Bible, Jews and Muslims have been fighting. Rabbi Goldstein made reference to the story of the twin brothers Jacob and Esau16. The two sons of Isaac from whom both Judaism and Islam originated where constantly on fight amongst themselves. In modern times, the conflict among both religions has become a global issue that is far more complex than the politics surrounding the Israeli-Palestinian conflict. In Marseille and Lyon there is a great populations consisting of both Jews and Muslim. Rabbi Alter explains the tension of certain neighborhoods as a local “Gaza-Israel” situation.
The incident in Toulouse17 where a man armed with a .45 caliber gun open fire in a Jewish school was not the first attack that has claimed the lives of Jews. In 2006 Ilan Halani, a Parisian Jew, was kidnapped by a gang. Halani was tortured and eventually abandoned to his death. The incident was classified as antisemitic because the gang's members claimed to have kidnapped Halani because “Members of the gang confessed that they believed all Jews to be rich and it motivated them to target several Jews” 18. Most members of the gang where from Muslim decent. In 1995 a car exploded in front of a Jewish school in Lyon. Luckily the children were safe an although fourteen people where hurt, non died1920.
In the past few years, in particular after operation “cast lead” in 200821, antisemitism incidents have increased. It is estimated that in 2009 there where 832 incident, a 22% increase compared to the previous year22. The amount of incidents has also increased in 2010 and 2011. As a reaction to this, the Jewish Community Protective Services (SPCJ) has increased its security. SPCJ is a Jewish-run organism that takes care of the security for the community. Every country that has a Jewish community has a similar organization that monitors antisemitic activity in the country and provides protection year round, particularly during the main holidays and Sabbath.
Modern Jewish life in France.
Religious life in France is very complicated. After all, France is a secular state. So secular that in fact, “requiring citizens to declare their ethic origin would be a transgression of the French doctrine of assimilation, one of the founding principals of the Republique.23. Moreover, the French government neither keeps records of religion nor do they seem to care. In theory, all Frenchmen are supposed to be equal. However, it is estimated that around half a million Jews live in France.
Judaism in modern France has to be studied under two main categories. Paris and outside of Paris. As Rabbi Goldsten puts it, “[in Paris] it is a whole different dynamic.”
During his rabbinical studies, Goldstein lived in the Paris Yeshivah24, one of the biggest Yeshivot of the world. He explained how Paris had multiple Jewish neighborhoods and a very “young and active” community. Goldstein claims that for Parisians, being Jewish is a matter of honor. “You wear your kippa with pride” as you walk down the street and every time an antisemitic incident occurs, all Jews will have no second toughs on fighting back. The community in Paris has approximately 300,000 members and it is also divided, like everywhere else in the world, according to origin (Mizrahi or Ashkenazi), and according to the current (orthodox, conservative, reform and secular).
In contrast, we have the Grenoble community. A much smaller community (of around 3,00 members) that is slowly disappearing. Because Grenoble is such a diverse city there rarely are any antisemitic incidents and the majority of the community is completely integrated in to the city's life. There are only five synagogues25 and only one Jewish school26. There is also one main community center which organizes many cultural activities. Schmoll is very active in the community center because it allows him to be a part of Jewish life without being very religious. Because the community is so small, it is not divided according to origin. It is instead divided by the synagogue to which you attend and everyone knows everyone else.
In Grenoble, assimilation is great issue. Because there is only one school, most of the youth feel no connection to their Jewish side. There is also no youth club for them to attend27 and unless you come from a religious family you are not very likely to have many Jewish friends. Sadly, since the majority of the active community is either religious or older, not a lot of attention is given to the secular youth. I was very surprised to see that assimilation is not a “big deal” for the French Jews. In every other community I have traveled to, assimilation is one of the biggest problems they face. I believe that in France this is not the case because the French egalite is sometimes more powerful than the Jewish tradition.
The Jewish community in general is not very happy with the results of last week's election, They claim that Holland's socialist and immigrant ideas will not be beneficial to them. It is estimated that many people will leave France and go to Israel to do Aliyah in the next few months. Approximately one thousand French Jews do Aliyah every year.
After the Toulouse incident, there was a solidarity march to which I attended. I was moved by how united the French Jews were and I could see, that although they are integrated into the French society, they will never truly be equal to everyone else. Jews will always be there to help each other out28.


Understanding the French and the Jewish using Trompenaars dimensions.
When analyzing the French Jewish community with Trompenaar many issues can arise. First of all, the Jewish-French culture is neither completely French nor completely Jewish. As discussed earlier, the community is made up of both religious and secular individuals whom all have their own balance between the two.
For example, the people I meet while eating with Rabbi Goldstein are completely Diffused. All of their friends are Jews and they do not seem to care for meeting non-Jews (I was very welcomed amongst them because a very good friend of mine who studied in Grenoble last year gave me their contact information). On the other hand, Thierry Schmoll is a little less Diffused, I think this is because he has changed cities multiple times and because he lives a very secular life. His circle of friends is not at all exclusively Jewish.
Another contrast can be seen with the Universalist and Particularist dimensions. France is a Particularist society but orthodox Judaism is Universalist. In this case, a balance is not easily found for the orthodox members of the community, but for the more secular Jews who have no issue with bending the Jewish laws and traditions, a delicate balance between can often be found (hence the existence of conservative and reform Judaism).
There is great agreement amongst both cultures in that they both are Communitarian. However, because the Jews are a minority inside the French society, their sense of community is stronger towards their religion than what it is to the State. Similarly, the State sees Jews as any other Frenchmen and does not see them as distinguished members of the community.
Two other main similarities are clear: both cultures are Emotional and driven by an External Control. The French and the Jews have proven throughout history that they have an ability to adapt to their environment. This ability has ensured both culture's survival, regardless of the many difficulties they have faced.
When dealing with Achievement vs Ascription and Sequential vs Synchronic my opinion is that because of the complex identity of a French Jew, where he stands in these two categories is more personal than cultural. Although traditional Judaism may seem very Sequential (every rite has a specific order in which it must be performed and many traditions have to be done at prices moments of the day) there is also a very Synchronic side to the religion (in general, the role of the traditional Jewish woman who has no time-related obligations because she must take care of the household and the family).
In order to do a more profound study of this subject a specific section of the Jewish-French community must be observed.
There is a French saying that says, “Cent pourcent Juif. Cent pourcent Francais” and it could not be further away from the truth.



1Similar to the American Orthodox Union. The Consistoire central israélite de France was founded by Napoleon in 1808 and today it serves as the main religious institute that unifies all Jews in France.
2Jews first arrived to France in the year 6 C.E. However, they where not fully welcomed until the Revolution. Jews where constantly prosecuted and expelled just to return and have history repeat itself.
3A Jewish language that was spoken by most Ashkenazi Jews. With the creation of Israel and the rebirth of modern Hebrew, the Idish is now practically a death language.
4France was the first country to to emancipate the Jews.
5Because of this, the Sabbath was prohibited. Also, the Sabbath created conflict because during the revolution a 10 day week was installed and the Sabbath would break the order of the new calendar.
6The Jewish Question is something that has been gretly debated through modern Jewish history. It mainly deal with the question of what to do with the Jews?
7Work Cited 1
8Work Cited 3
9Work Cited 2
10That is to say, not a Hebrew name were you are named by heritage (Jaim ben Ismael), but by name and last name (Gabriel Begun).
11The Dreyfus affair is a very important episode in the history of Zionism. Alfred Dreyfus, a French Camptain was convicted to treason by the French authorities. Some years later evidence came in light of Dreyfus innocence but illegal documents where fabricated that convicted the general again. The affair grew in to a complex situation but Dreyfus was eventually set free. Theodor Hetzel, the father of Zionism, was working as a journalist at the time and it is during the affair when he realized how powerful antisemitism was.
12Jews where not safe under the Vichy regime. Although Vichy's attitude towards the Jews is greatly debated his regime helped the Nazi troops and had very strict antisemitic laws.
13Most Jews where Mizrahim and came from Northern Africa where France had multiple colonies.
14Leon Blum became the first Jew to be the Head of State of any country in almost 2,000 years. He was the head of the provisional government that was in charge of France between 1946-1947.
15Idsh word. Meaning respect for others.
16Genesis 25:28
17Work cited 4
18Work cited 5
19Work cited 6
20This incident was part of a series of attacks made by Armed Islamic Group who at the time where fighting to expel all French influence from North Africa.
21An Israeli operation on the Gaza strip that received large amounts of media attention.
22Work cited 7
23Work Cited 8, page 301.
24A Yeshiva is a center of Jewish studies. Many religious Jews choose to go a Yeshiva instead of going to a University. Some Yeshivot have certain programs where one can study the Torah and an additional field to major in.
25Beit Chabad, Rashi, Bar Yojai, Sjut Avot and Beit Halimud.
26The school is called Ecole Juif de Grenoble.There used to be a second school but it was closed last year due to financial reasons.
27In most of the world, secular young Jews (like myself) live their Judaism through a youth club. In Grenoble there used to be a branch of Bnei Hakivah but it was closed because there where not enough members.
28For the past few months I have been going every Friday night to the Beith Chabad synagogue and I have been having dinner with the Rabbi's family afterward. I am never the only guest and I have had the opportunity to meet many people who have had many interesting stories that I would have loved to include in this paper. 

Work Cited

  1. Recueil des declarations de prise de nom patronymique des Juif du Haut-Rhin en 1808. Releves effectues par Pierre Katz. Cercle de Genealogie Juif. 2nd edition. Paris 1999.
  2. Les communautes juives du Haut-Rhin en 1851. Releves du recensement effectues par Pierre Katz. Cercle de Genealogie Juif. Paris 2002.
  3. Histoire juive de la Revolution a l'Etat d'Israel. Faits et documents. Renee Neher-Bernheim. Edition du Seuil. 2002.
  4. Sixty Million Frenchmen Can't Be Wrong. Jean-Benoit Nadeau & Julie Barlow. 5th edition. London 2010.
  5. Interview with Rabbi Alter Goldstein
  6. Interview with Thierry Schmoll.