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19 comments

  1. Miranda says:

    A beautifully written piece. I’d love to discuss it with you over supper. I’d just like to point out that if we are not to be described as “. . . radically isolated individual(s)”, but as “the point of overlap of all of my communally enmeshed roles and relationships”, then it seems to question the whole notion of individual responsibility. Is individual actualization really a neo-liberal construct? I surely am a product of my culture, community, experiences – but I am not the less an individual. And, for me, the Tarot provides a way to understand that, as an individual, I am subject to all the same internal and external forces that affect every other individual – regardless of time and place. Loss, grief, jealousy, love and denial are universal. That’s why we can watch a Greek play, listen to Senegalese music, read a Shakespearean sonnet and see a Japanese kabuki play or a Hollywood movie – and laugh, cry and share our emotions with others we have never met. That’s how Tarot works for individuals and communities and that’s why is speaks for all of us.

    • Just popping in to mention the work of Paula Gunn Allen, who has done some superb writing on Individualism vs Collectivism (or other modes of being & relating). She is an Indigenous womxn & has spoken to the lived philosophy of Individualism as a construct of colonialism & capitalism (which are intrinsically linked). Collectivism does not absolve a person of individual responsibility or self-autonomy; rather, it reframes these concepts, and what they mean within a collectivist approach vs and individualist one. Her book “Spider Women’s Granddaughters” is an anthology she edited I recommend that goes into some of this! 🙂

  2. I’m really, really here for this kind of discussion Danielle, thank you so much for sharing this, you’ve given me loads to think about!

    Personally I do believe the master’s tools can dismantle the master’s house…but I don’t feel that the tarot is one of the master’s tools. As you suggest, I’m one who who feels that the archetypes go way beyond their very limiting depictions in traditional decks like the RWS, they speak to a really ‘connected’ part of me. So for example you ask ‘why are we interested in an Emperor at all?’ – I’m not especially interested in actual Emperors, but this archetype sure as heck shows up in my life whether I like it or not (as my Dad, as the patriarchy, as me creating healthy boundaries, as all kinds of things) – so I do need it to be in the deck. The card holds the energy and characteristics of the archetype, and the archetype is universal, way beyond the ownership of any master. Similarly the Fool – this does not have to represent an individual and many times I’ve seen this card represent the start of a collective journey.

    What I feel like I’m doing in my own tarot practice is reclaiming those archetypes, getting the Hierophant out of that papal robe and working out what it really means to channel ancestral wisdom, getting the armour off the charioteer and talking about what it really takes to achieve your goals, etc. So for me it is possible to give a feminist or anarchist reading (even with a deck like the RWS – though it’s visually easier with a radical version!)

    But that’s just off the cuff reading this… basically you’ve totally messed with my head now and I have to go think about it a lot and consider all of my life choices and business! 😉

    • Michael says:

      Same! Beautifully written and presented, but definitely more thought needed on my end. I’m of the Jungian archetypal school of thought, for the most part, and believe that while some of the key ones (like many key Tarot representations) reflect the patriarchal influence of their times, the archetypes themselves are not created by individuals but by the collective unconscious based on what it either needs at the time, or what it can best use to convey “messages” to the conscious mind. Therefore, over vast amounts of time (I think) new archetypes will emerge spontaneously, and more traditional ones will be warped and worn smooth as the rivers of time and experience help the Unconscious better understand itself. How much these may reflect the times themselves, be they patriarchal, heteronormative, or otherwise, will be incidental to the possible interpretations available while still informing the media in which they’re delivered. All is in the lens.

      That’s just off the cuff, too, so may be a bit rambl-y. Thanks for all the mind-fodder, and for providing it so eloquently.

  3. Nyna says:

    This is really interesting! I agree with a lot of it, but I would like to suggest that one strength tarot has that oracle decks often don’t is that the tarot works narratively — what looks hierarchical is sometimes just story-telling. Oracle decks tend to isolate concepts, such as “grief” or “healing”, which does maybe help us connect to those ideas without the cultural baggage attached — but it also means we lose context. The fact that the tarot is cyclical, and tells a series of stories — from ace of cups to ten of cups, from the fool to the world — is the whole reason it resonates. Oracles are a very different tool.

    • I agree I do like oracle decks but rarely use them for myself, preferring tarot for this narrative quality. I also find that in using the deck personally, I add to its stories, so mine get projected onto and then woven into (and even completely replacing) the stories presented by a traditional deck.

  4. Germ says:

    A fantastic piece, and something I struggled with while making my own deck. Ultimately, I defaulted to standard Smith-Waite names for the cards because it would destroy the purpose of my deck if what one learned from it was not translatable to other tarot decks… which in and of itself is troubling.

    I think there are perhaps two things that make the tarot hard to let go of, and give it a value unique from that of oracle (apart from issues of history and culture that you put so well). The first is structure. I feel that the stories tarot can tell are, in a way, more complex, because of its relatively stronger structure, and in most cases, more cards than oracle decks. The second is that as much as we need to foster more of a sense of interconnectedness and community in the way we live our lives, the reality is that each of us live “alone” inside our minds. So a more individualistically focused tool will always have a certain appeal to us. We will always seek to see ourselves and our unique lives reflected in some way.

    Will the traditional tarot survive the revolution? A part of me isn’t sure if I want it to or not. But an equally big part of me hopes that, if necessary, we can take the ashes of it and make a better tool with similar draws. Something structured, that tells us stories of our lives. And perhaps something entirely new that can also tell us stories of our community in a way tarot and tarot-esque decks never will.

  5. Hmm… Maybe as a medium cartomancy will advance past Tarot but retain some of Tarot’s storytelling possibilities. Imagine a deck of cards that show different archetypes – but still strong, recognizable images – that can be placed in any order, or are numbered to suggest a linear story. Like, if the Tarot as we know it tells a kind of fairy tale, maybe there could be a deck that tells a Coming Out story (“The Big City” as a place that’s an archetype, “The Queen” as a person that’s an archetype).

  6. Great article, that’s a lot to think about!

    I suppose I consider, why should these particular tools survive the revolution? If they, as archetypes seen in a particular society, hold cultural use and relevance, then they are useful tools. Once they become obsolete and/or describe archetypes that don’t make a lot of sense anymore, then they need to be changed or done away with.

    I agree with one of Beth’s comments above about reclaiming the archetypes in the tarot. I know I, for one, have a personal relationship with card meanings that speak my own private symbolic language, as I ultimately imagine most readers do. This, I think, is the slow revolution that the tarot undergoes. And this is how tarot readings are most successful anyway, I believe.

    Still, context of course does matter. And there are times I do readings that the archetypes completely don’t make sense or are limiting. In those cases, I personally don’t feel the need to push the tarot to work, so I put it aside and throw out the proverbial tool. Sometimes I even pick up playing cards and read with them, or make an ad-hoc oracle deck with index cards. The specific tool, in this case the tarot deck, is only useful as long as it’s meanings work with you. There’s no particular magic beyond that.

    Seriously, great article. Thanks for sharing.

  7. “Can the assumption of metaphysical universals (such as eternal archetypes) exist alongside an acknowledgment that our identities are specific and radically unique?”

    What intially strikes me with this questions is that it’s a foundational piece of ‘logic’ in multiple Eastern religions and philosophies. The ‘all connected and also all unique’ paradox does not ring illogical globally, so maybe part of the reason it’s difficult to answer these tarot revolution questions is that they are coming from a framework of mostly Western thought. If we choose to experiment with the belief that these archetypes are universal, it makes sense to me to expand the frame for questions globally (since the globe is our little human universe).

    I also love that you bring up Plato’s idea that “all knowledge is dialectic”, because I totally think this applies to tarot.

    I see folks looking for the ~origins~ of tarot and the ~original~ meanings of the cards, and I kind of see what I’ll call a ‘cosmic joke’, a joke that ontologically funny. I think tarot holds the ‘knowledge’ is does because of the dialectic process it’s been through over the last few centuries. Historians have noted the different cultures and mystery schools and tarot bounced around and how different decks and deck styles influenced other, but the historians kind of miss the fact that ~the bouncing and influencing~ was the dialectic development the tarot.

    I also think the tarot meets Plato’s criteria for “true wisdom”.

    “(1) is deeply contextual, tied to history, place, culture, and time (whereas writing appears to be able to speak to everyone, for all time, as long as one is literate)”
    Well, we keep ‘changing’ the card meanings – and not willy-nilly. They’re contextually updated to resonate with current history, place, culture, etc. The card meanings evolve with us. When I pull the Emperor, I see an organizing principle or an initiating principle.

    “(2) requires one to spend a great deal of time thinking through, internalizing, and living information in order for it to turn into true knowledge and, eventually, wisdom (whereas you open a book and think you’ve learned something immediately after reading the words)”
    This is why we’re always encouraged to go live or act out something we learned in a tarot reading before getting another reading, especially for the same topic. This idea of reflection, which is rooted in wisdom, is also rooted in tarot. This is also why the most popular tarot cards are ones featuring full images of ~scenes~, of people having experiences. Pamela Coleman-Smith channeled the abstract energy of each card and then illustrated them as everyday human experiences – all the easier for us to go forth and live the information tarot provides us to the fullest.

    I also want to say that loooooove this post. I love how you took the challenge to take a step back and critique a practice you love and often embody, to place a critical eye on something you love while making darn sure you leave room for answers you might not want to hear. I see here a very round-about way to affirming some core belief (because this is basically how I go about it too), and by golly, I think it’s beautiful.

    Thank you!!!

  8. Jessica says:

    Nthing the praise for this as a thought-provoking and very good read.

    A couple scattered thoughts:

    1) One of the reasons why I, personally, have learned more about tarot cards than oracle cards is that “tarot cards” was an easier concept to start out with than “oracle cards.” As in, it was easier to look for and get information on tarot than on oracle cards (which I’m still not really familiar with — after I finish this comment I’m going to read Buying Alprazolam Online Cheap. And it seems to me that the vagueness (to me) of the concept of “oracle cards” has both advantages and disadvantages for your argument. The advantage is that the oracle deck might not have to have hierarchies, or individual stories, or emphasize the primacy of the human over the non-human, even; an oracle deck could be entirely re-fashioned. The disadvantage is that, having done so, the deck would be just that deck, alone — it would not have the known history and agreed-upon symbols of the tarot deck. Which is to say, whatever the tarot deck’s relationship to symbolism, the act of communicating about the tarot deck is communal and much more widespread. To step away from the tarot deck is to step away from that aspect of community, which would then have to be rebuilt.

    2) I’m mulling over what it means to say that the history of tarot is “inherently white, male, upper-class, Catholic, heterosexual, and European.” I haven’t read the work of Dummett et al., but if the tarot did originate in Renaissance Italy, then we’re talking about an era which would not have understood “white” or “European” at all (and “Catholic” would have meant something a bit different; and I’m out of my depth here, but if the card-players of 14th century Italy were the kind of people Boccaccio depicts in his Decameron, then “upper-class” fits but “heterosexual”… maybe not so firmly). There’s maybe a larger discussion to be had here about what it means for history to be “inherent”: is tarot potentially unredeemable because of its history? If tarot is used by some authors to propagate Orientalism and destructive Othering of the Romany (sic), and then by others to promote acceptance of queerness and social justice, which iteration is more important? (Or to put this in the context of the Lorde quote: are they “the master’s tools” because they belong to the master? If they leave the master’s hands, are they still the master’s tools? Or are they the master’s tools because they had once been the property of the master?)

  9. Allison says:

    So interesting! I’ve been slightly obsessing over the heroes journey and whether it isn’t just a product of an era but where the hell are all the other narratives, and this post has given me another angle on that investigation. So good – thanks.

  10. Danielle says:

    Thanks everyone for your responses! I’m being quiet since I was able to say my piece through the essay and don’t want to take up more space but I wanted to make it clear I’m reading the reactions. I’ll spend time thinking through what you all have had to say, I appreciate you all for taking it seriously. 🙂

      • Danielle says:

        Hi Gangewifre,
        I’m something of a luddite so I have no real online presence– this is my first essay published online and the only essay I’ve written on tarot. But thanks so much for your interest! Your own website looks great–I’m a former psychologist and really admire the mad pride movement, so glad that movement is taking off! 🙂

  11. This is an interesting perspective, but I don’t think it’s an exceptional situation—quite the opposite.

    I’m a white (European-descended) Jew, so I do have an ancestral ethnoreligious culture I am connected to, where many non-Jewish white people talk about a sense of cultural missingness. And leftist Jews have the exact same debates. Just because it’s ours and we are pressured to give it up to attain whiteness in the US does not mean that it is inherently revolutionary. I’m passionate about Jewish culture, and yet big parts of it are patriarchal, sexist, homophobic, racist, ableist, xenophobic, etc. etc. etc.

    Take any culture that’s been developed and passed between thousands of years and millions of people: every part of it is also tainted. Denying that risks wandering into “noble savage” territory.

    You can throw everything out and attempt to forge a shiny new “perfect” culture, but isn’t that what capitalism, whiteness, and assimilation want us to do? Or you can hold on to the “old ways,” at the risk of fetishizing nostalgia and clinging to the harmful parts of the tradition’s foundations….

    As usual, a binary is a false choice. Just because it’s imperfect doesn’t mean it should be trashed, but just because parts of it are valuable doesn’t mean it shouldn’t be deeply criticized.

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