Thesis (M. S.)--Literature, Communication, and Culture, Georgia Institute of Technology, 2008. / Committee Chair: Michael Nitsche, Ph.D.; Committee Member: Celia Pearce, Ph.D.; Committee Member: Eugene Thacker, Ph.D.; Committee Member: T. Hugh Crawford, Ph.D.

Focusing on the Tsachila, Amerindians of western Ecuador, this thesis examines how competing "common knowledge" accounts of the afterlife (conventional Tsachi, Catholic, and Protestant) are related to experiences of encounters with ghosts. Inspired by conversation analysis it advocates the study of these encounters through close attention to how accounts of them are constructed in conversation, from which they emerge as inherently disruptive and resistant to any definitive interpretation. From this starting point a descriptive account is given of the ways in which these anomalous experiences form the background to everyday life among the Tsachila. Experiential associations are identified linking ghosts with the circadian patterns of sound, light and sociality. Next the thesis examines and compares a selection of myths depicting the dead and animals and it is shown that the boundaries between myth and everyday life and between the living and the dead are uncertain and subject to revision in the light of experience. They cannot be taken for granted but must be constantly reinforced. An example of such reinforcement is provided by the Tsachi celebration of the Catholic Day of the Dead, and it is shown how this intersects with and is inflected by Tsachi attitudes to the dead and their disposal. In the final chapter a selection of accounts of personal encounters with ghosts is examined to reveal ways in which the common knowledge previously discussed is shaped, deployed and contested in the context of these accounts. It is suggested, in conclusion, that personal experience of this kind cannot be treated as simply a cultural expression, but that it exerts a motivating and disruptive force on thought and action.

A concept of underworld runs through many cultures. These realms of spirits and the dead generally share several key characteristics, despite their varied and separate traditions. The commonalities among these different mythological places make it possible to generalize certain characteristics as chthonic for descriptive and analytical purposes. The underworld has appeared widely in video games throughout their history. I argue that the remarkable prevalence reflects a formal relationship between the underworld and video games; specific elements in mythic underworlds comprise a chthonic poetics that resonates with video game worlds and affordances. Video games uniquely support the spatial, thematic, and narrative elements that characterize underworlds and the philosophical questions they engage. Embodiment binds these elements together; they are unintelligible without this core perspective. The body sits at the axis of experience in mythic underworlds like the one described by Dante in the Divine Comedy and in game worlds like the one in World of Warcraft. It provides the medium through which we can experience these simulations as worlds rather than mere information structures. Other formal elements give context and direction to that embodied experience, and exploring how these interact with embodiment can expand our understanding of chthonic embodiment and the experience of space in virtual worlds. Three primary forces acting on the agency, subjectivity and control of the body structure that experience, which in turn reflects the ways of being that emerge from chthonic contexts. By incorporating these forces into their gameplay and narrative structure, games provide more direct access to the mythic power associated with the underworld than previous media forms.