Relevant bibliographies by topics / Spirit possession

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Spirit possession'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Spirit possession"

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Badé, Michée. "How to Engage Voluntary Spirit Possession Rituals in Mission: The Case of the Dendi Adorcism Ritual." Journal of Adventist Mission Studies 18, no. 1 (March 1, 2022): 81–94. http://dx.doi.org/10.32597/jams/vol18/iss1/9.

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Missionaries face unique challenges when confronted with spirit possession rituals. Because not all spirit possessions are regarded as negative in some cultures, some spirit possessions are sought through adorcism rituals. Such spirit possessions are considered advantageous for the individual or the community. Contrasted with exorcism which is to expel or bind troublesome or uninvited entities, adorcism creates or strengthens beneficial ties between the possessed person and the spirits (Openshaw 2020:6). This article seeks to show that the practice of adorcism rituals, as is the case among the Dendi people in the northern part of Benin, presents a unique challenge to Christian mission. Therefore, the classical approach to spirit possession with exorcism needs a critical evaluation.
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Tibbs, Clint. "Possession Amnesia." Pneuma 44, no. 1 (March 21, 2022): 20–40. http://dx.doi.org/10.1163/15700747-bja10032.

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Abstract The occurrence of possession amnesia—memory loss subsequent to the cessation of possession by a spirit—is chronicled in Akkadian, Greek, early Jewish, and Christian literature. Anthropologists have collected data that witness to the same phenomenon occurring in indigenous cultures. Anthropologists have argued that patterns of experience with certain inexplicable phenomena, such as with spirits, may provide clues for evidence of their existence. This article discusses patterns of possession amnesia that occur cross-culturally and transhistorically as possible evidential support for the existence of spirits.
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Otasowie, Matthew Omoruyi. "SPIRIT POSSESSION IN EVANGELISM." International Journal of Culture and Religious Studies 2, no. 1 (August 16, 2021): 97–113. http://dx.doi.org/10.47941/ijcrs.652.

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Spirit possession is associated with good and bad Spirits. The good spirits comes in loving relationship while the bad is to be cast out. There has been confusion concerning the manner of casting out or healing in the churches. Those who practice it, want to link their practices to the ministry of Jesus. There are frequent testimonies to divine healing at evangelism campaigns, however, there are small number of definite miracles of healing compared to the great numbers who were prayed for. The healing may be termed ‘miraculous’ in the sense of being a wonderful sign of God’s activity. The findings from the research, was that the healing was real. Some miracles were instantaneous, others take some time to manifest. The miracles lead to conversion of the individual. The method adopted in the research is critical analysis and socio-religious.
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Stone, Emma Francis. "Incorporating spirit." Body and Religion 1, no. 2 (December 22, 2017): 185–206. http://dx.doi.org/10.1558/bar.29112.

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The barrier that separates the spiritual and earthly worlds is paper thin in Brazil. The infusion of the spiritual into the secular manifests in diverse ways, but is perhaps best represented by the prevalence of ritual possession in the region, where the spiritual and material merge. This paper will focus on the phenomenon of ritual possession within Umbanda, an eclectic Afro-Brazilian spiritual tradition. It will first explore existing sociological and socio-functionalist analyses or ritual possession in Brazil, and then argue that there is a need for an analysis that makes sense of possession from an embodied perspective. Drawing on the testimonies of mediums from two Umbanda centers in Rio de Janeiro (the Casa da Caridade Caboclo Peri) and Sao Paulo (Templo Guaracy) in Brazil, the article will investigate the appeal of ritual possession as a spiritual practice located and experienced in the body.
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Craffert, Pieter F. "Spirit Possession in Jesus Research." Religion & Theology 25, no. 1-2 (June 20, 2018): 111–29. http://dx.doi.org/10.1163/15743012-02501011.

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Abstract Except for demon possession, possession is a neglected and under-researched topic in New Testament studies in general and Jesus research in particular. That is unlike scholars from other disciplines who realise that spirit possession is a central feature in the emergence and growth of most religious traditions. This article first explains possession as a complex neurocultural phenomenon that is widely distributed in human societies where they fulfil a range of functions. It secondly introduces the anthropological study of possession in order to show that it cannot be invoked uncritically. The anthropological study of possession contains a range of theoretical perspectives on possession which needs to be accounted for in the cross-cultural appropriation of such research. Possession is described as the culturally appropriated practice of a common neurobiological propensity at dissociation. It is suggested that such experiences and practices were common in the world of Jesus and need to be recovered as one of the roots of the emergence of the Jesus movements.
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Szombathy, Zoltán. "Some Notes on Spirit Possession and Islam." Arabist: Budapest Studies in Arabic 23 (2001): 197–210. http://dx.doi.org/10.58513/arabist.2001.23.19.

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This essay explores the phenomenon of cultic activities based on the notion of spirit possession in the Arab world, and the long-standing association of such ideas with Sub-Saharan Africa. It discusses certain key aspects of the syncretistic interplay of Islamic and African cultural elements in these cults, especially the idea of a well-defined pantheon of named spirits, the peculiar gender patterns observable within the cults, the belief that spirits are confined in a distant place during the fasting month, as well as the conscious inclusion of a variety of highly visible symbolic markers of Islamic belief and identity in the rituals.
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TIBBS, CLINT. "Mediumistic Divine Possession among Early Christians: A Response to Craig S. Keener’s “Spirit Possession as a Cross-cultural Experience”." Bulletin for Biblical Research 26, no. 2 (January 1, 2016): 173–94. http://dx.doi.org/10.2307/26371648.

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Abstract Craig S. Keener’s article “Spirit Possession as a Cross-cultural Experience” explores the phenomenon of invasive spirit possession in both early Jewish/Christian cultures and modern cultures. His cross-cultural approach makes use of anthropological data on spirit possession as a means to investigate the NT and Greco-Roman data on spirit possession. In this article, I take advantage of Keener’s research into anthropological resources on spirit possession. Whereas Keener’s research shows that early Christians experienced demonic and violent possession, I find that his research can easily incorporate the position that early Christians also experienced divine possession that produced inspired speech such as prophecy and glossolalia. The coexistence of divine and demonic possession could potentially be ambiguous and create schisms among different groups as to who was really divinely possessed.
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Boddy, Janice. "Spirit Possession Revisited: Beyond Instrumentality." Annual Review of Anthropology 23, no. 1 (October 1994): 407–34. http://dx.doi.org/10.1146/annurev.an.23.100194.002203.

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Halloy, Arnaud, and Vlad Naumescu. "Learning Spirit Possession: An Introduction." Ethnos 77, no. 2 (June 2012): 155–76. http://dx.doi.org/10.1080/00141844.2011.618271.

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Venkatachalam, Meera. "BETWEEN THE UMBRELLA AND THE ELEPHANT: ELECTIONS, ETHNIC NEGOTIATIONS AND THE POLITICS OF SPIRIT POSSESSION IN TESHI, ACCRA." Africa 81, no. 2 (April 28, 2011): 248–68. http://dx.doi.org/10.1017/s0001972011000180.

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ABSTRACTThis article focuses on a number of Ga spirit mediums located in Teshi, a neighbourhood of the Ghanaian capital, Accra. These individuals host foreign spirits from areas north of Ga territory, such as the modern Ashanti, Gonja and Dagomba regions. Such encounters of cross-cultural spirit possession have often been analysed in the scholarly literature as an embedded history of contact between peoples. These histories of ethnic or cultural contact – which inform cross-cultural spirit possession – are constantly re-imagined by spirit mediums and the broader community they service. How this re-imagination occurs, in conjunction with developments in the contemporary political and public spheres, is a theme that remains understudied. The perceived shifts in the contours of ethnic alliances and rivalries on a national scale, against the backdrop of modern Ghanaian party politics and the ever-changing relationships between the Ga and their northern neighbours, led to a thematic reconfiguration of possession practices in 2004. This ethnographic vignette details how spirit mediums were able to apply the ethnic and conceptual cultural divisions intrinsic to this corpus of ritual practice to a critique of national political events, producing a commentary, through possession, on the changing discourses on ethnicity and ethnic relations in the Ghanaian state.
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Dissertations / Theses on the topic "Spirit possession"

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Pantaleoni, David Armstrong. "High spirited: spirit-work in contemporary China." Thesis, University of Iowa, 2015. https://ir.uiowa.edu/etd/1719.

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The People's Republic of China is home to numerous beliefs, practices, and customs dating back hundreds, if not thousands of years. In the time since the death of Mao Zedong, many practices have been revived, including the practice of spirit possession. Through careful examination of books, articles, videos, and other sources, I have come to the conclusion that individuals now capable of being possessed in China are a break from previously documented spirit-mediums, nor do they fit into the category termed `shamans' best defined by Mircea Eliade and I.M. Lewis. These individual are heirs to a long history, but have innovated as well as revived previous practices. They now embody a new category, one I have termed spirit-worker. Spirit-workers incorporate aspects of both traditional spirit-mediumship as well as what has been termed shamanism. Although I did not have a chance to do my own fieldwork, through looking at the various sources, we can come to understand how spirit-workers have begun to emerge in China, and what the future may hold for these individuals.
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Shilubane, Paul Xilavi. "The nature and implications of spirit possession among the Tsonga." Thesis, University of Limpopo, 1990. http://hdl.handle.net/10386/2395.

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Ncozana, Silas Samuel. "Spirit possession and Tumbuka Christians 1875-1950." Thesis, University of Aberdeen, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328726.

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Amusan, Samuel. "Music and spirit possession in Yorùbá worship." Thesis, University of Manchester, 2018. https://www.research.manchester.ac.uk/portal/en/theses/music-and-spirit-possession-in-yoraba-worship(a1241239-d079-4b2c-aac5-15889fc2a11a).html.

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This is a study of the relationship between music and spirit possession among the Yorùbá of the South-Western part of Nigeria. Through the ages, philosophers and scholars have been interested in the relationship between music and trance possession, especially the question of whether music triggers, influences or sustains trance or spirit possession, and if so, how. This thesis seeks to focus on the relationship between the music used in worship practices where possessions take place, and how the music might initiate and drive the possession states. Spirit possession is a phenomenon which springs from and is associated with the social and belief systems of different people. However, the Aládurà church (an Independent African Church - AIC) worshippers dissociate themselves from the possession practices that are experienced among the Yorùbá indigenous traditional worshippers, while the traditionalists claim that the spirit possession practised in the Aládurà churches originated and has its roots in the traditional practices. This suggests an inherent difference in the two belief systems even though the possession experiences among them are characterised by similar presentations. Following the theory that spirit possession practices are culturally determined, this research seeks to identify the specific cultural elements in the music used in Yorùbá worship traditions where possessions take place, not as a cause and effect, but how music affects the possession process. My study, therefore, sets out to investigate what could be a common factor between the two structurally and contextually different types of music used by the two sects of worshippers with the aim of identifying the common factors in the music, which seem to be the link between the two worship groups. Key words: Music, Spirit Possession, culture, worship.
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Frimpong, Emmanuel Kwabena. "Mark and spirit possession in an African context." Thesis, University of Glasgow, 2006. http://theses.gla.ac.uk/2342/.

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The Gospel of Mark is a moving story especially when one looks at the way Mark recounts Jesus’ struggle with evil, the extent of the power and the fate of Satan and demons and the type of life the followers of Jesus are to lead: whether a demon-free life or a life of struggle with demons; and how scholars interpret Mark’s views today. This thesis begins with a review of a debate between J.M. Robinson and E. Best who hold divergent views on Jesus’ struggle with evil and the extent and the fate of Satan’s power and demons in Mark. This is followed by a critical analysis of Mark’s views on the baptism and the temptation narratives and Jesus’ inauguration of the Kingdom in a world dominated by Satan and its implications. The review of Mark 3: 22-27 serves as a background to the section that examines Spirit Possession cases and the ways Jesus exorcises these demons in Mark, bringing to light Mark’s views and the views of Western scholars. This is followed by categorising diseases into those caused by demons and those caused naturally and how Jesus exorcises and heals these diseases, demonstrating his power over evil. The section on Evil in African Traditional Religion focuses on the sources of evil and how evil is eradicated from the traditional African society. This is followed by a report of field research, which took the form of Bible Studies among Africans with the focus on Ghanaian Christians from twenty one churches in London. The purpose is to find out how these Christians whose world-view approximates that of Mark, read and interpret some texts in Mark. We were interested in what Ghanaian Christians would make of these texts because they might help us to see them as Mark’s readers would have seen them, and to discover the issues and questions which they would have brought to the texts. The final section of the thesis brings together the views of Mark, Western scholars and Ghanaian Christians showing how these views complement each other.
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Kontarakis, C. "Muslims possessed : spirit possession and Islam in Cairo." Thesis, University College London (University of London), 2015. http://discovery.ucl.ac.uk/1463634/.

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In Cairo, infidel spirits called jinns threaten to possess Muslims with weak souls, a weakness that is deemed to be closely connected with lack of faith and morality. An informal group of Muslims called sheikhs exorcise the invading spirits, and in doing so help to constitute the discursive logic underlying spirit possession in Cairo. Through a ritual that asserts the centrality and supremacy of God, the sheikhs reinstate God’s presence by reciting the Qur’an in order to exorcise the jinns out of the Muslims’ bodies. Based on the findings of a fifteen month fieldwork research in Cairo (2007-2008), this thesis focuses on the ritual of the Qur’anic exorcism, along with the cosmology and the discursive logic that surrounds it, as this is expressed by the agents involved in it: the exorcists, the possessing spirits and the Muslims possessed, all forming a particular spirit possession complex that dwells in Islamic grounds and evolves at a certain socio-historical moment, being part of the broader cultural process of what is called “Islamic Revival”. By offering a perspective on anthropological debates about Islamic pluralism, the thesis argues that the Islamic ritual of exorcism escapes binary classifications inspired by the Gellnerian interpretative tropes, and reveals the ability of Islam to express itself poetically and in plural ways while at the same time constituting its monism through an underlying metaphysics concerned with establishing God as both centre and border of Islamic practice and cosmology. Taking ritual as an expression of the broader social and cultural orders within which it is embedded, the thesis shows that the Islamic exorcism in Cairo is in crucial ways homologous with the social and moral order of the world in which the Cairenes live, a moral order that is to be understood in relation to the “Islamic Revival” as an ethical project.
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Keene, Liam. "Invoking heterogeneous cultural identities through Thokoza sangoma spirit possession." Master's thesis, University of Cape Town, 2014. http://hdl.handle.net/11427/12838.

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Staemmler, Birgit. "Chinkon kishin mediated spirit possession in Japanese new religions." Berlin Münster Lit, 2002. http://d-nb.info/992752477/04.

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Maraire, Dumisani. "The position of music in Shona mudzimu (ancestral spirit) possession /." Thesis, Connect to this title online; UW restricted, 1990. http://hdl.handle.net/1773/11274.

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Meveni, Siphiwo Douglas. "Spirit possession and social panic: Amakhosi possession and behaviour among learners in selected schools in Mdantsane Township." Thesis, University of Fort Hare, 2014. http://hdl.handle.net/10353/d1018564.

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This research sought to investigate the phenomenon of strange behaviour related to spirit possession called amakhosi in Mdantsane Township in East London in the Eastern Cape Province of South Africa. This spirit phenomenon has recently been prevalent in Township schools in the Eastern and Western Cape Provinces where school children were said to be possessed by a spirit which caused them to demonstrate a strange kind of destructive behaviour. These occurrences were also reported in the newspapers and community radio stations. All these media communications reported that teachers, parents and community leaders were increasingly concerned over a growing trend wherein children purchase muti called amakhosi which makes them to behave mysteriously and at times climbed school walls with their bear hands and at time becoming violent to the extent of threatening other learners and educators. The informants included community members, learners and educators. In a mainly qualitative research method, empirical data was collected from five selected high schools by means of observations, individual interviews and group discussions. The main aim of this study was to better understand this amakhosi phenomenon and to determine whether it is a spiritual, drug related or a social phenomenon. The findings of the study suggested that amakhosi possession is partly a spiritual phenomenon and should not be overlooked as it can result into serious crimes leading to death just like in the recent cases of satanic killing reported among the youth in South Africa. Secondly, there is also a strong element of drug abuse among the youth associated with amakhosi rituals. Lastly, amakhosi is more than just a spiritual issue. It is a socio-economic problem which mostly involves the youth who are struggling in identifying their roles and positions in the post apartheid South Africa. The main recommendation is that the amakhosi phenomenon needs a „wholistic‟ approach and not to just intervention by involvement of prayers and traditional healers.
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Books on the topic "Spirit possession"

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Naegeli-Osjord, Hans. Possession & exorcism. Oregon, Wis: New Frontiers Center, 1988.

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Groupe de recherche et d'application des concepts psychanalytiques à la psychiatrie en Afrique francophone, ed. La possession. Paris: L'Harmattan, 2002.

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Poojary, Shankar Narayana D., translator and Karnāṭaka Tuḷu Sāhitya Akāḍemi, eds. Spirit possession and other stories. Mangaluru: Karnataka Tulu Sahithya Academy, 2016.

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Kyoʻ, ʼOṅʻ. Mra nanʻʺ hemavanʻ ta ma lvanʻ phracʻ rapʻ chanʻʺ. Ranʻ kunʻ: ʼA suiṅʻʺ ʼA vuiṅʻʺ Cā pe, 1998.

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Kyoʻ, ʼOṅʻ. Thūʺ ʼa tveʹ kruṃ ʼa chanʻʺ tacche jātʻ lamʻʺ myāʺ. Ranʻ kunʻ: Muiʺ Maṅʻʺ Cā pe, 1999.

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Lapassade, Georges. Les rites de possession. Paris: Anthropos, 1997.

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Humphreys, Chris. Possession. New York: Random House Children's Books, 2008.

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Humphreys, Chris. Possession. New York, NY: Alfred A. Knopf, 2008.

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Filan, Kenaz. Drawing down the spirits: The traditions and techniques of spirit possession. Rochester, Vt: Destiny Books, 2009.

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T, Hitchcock John, and Jones Rex L, eds. Spirit possession in the Nepal Himalayas. New Delhi: Vikas, 1996.

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Book chapters on the topic "Spirit possession"

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Davis, Richard. "Possession, in Four Voices." In Living with Monsters, 215–35. Earth, Milky Way: punctum books, 2023. http://dx.doi.org/10.53288/0361.1.13.

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This chapter links three kinds of possession across different cosmological worlds. The three possessions and cosmologies focus on Christian executive possession, as defined by Emma Cohen, snake ancestor possession at Saibai Island, northwest Torres Strait, and the dream possession of an anthropologist at the same island. Inspired by the multi-perspectivist work of Eduardo Viveiros de Castro and others, the story confers the same ontological status on monsters, spirits, and humans by allowing the possessed and the possessor their own voices. Through this ontological equivalence, two questions are explored in this story. Firstly, what might an immigrant spirit being from a colonising religion look like to an Indigenous spirit being, both of whom are possessing entities? Secondly, what does it mean to be caught up in the mythic fabric of another through the loss of the sovereignty of self-possession? These questions are pursued through a person-within-person narrative technique that allows culturally distinct understandings of evil, ecstasy, and love to be explored.
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Rasmussen, Susan J. "Spirit Possession in Africa." In The Wiley-Blackwell Companion to African Religions, 184–97. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch11.

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Welsh, Geneviève. "Spirit possession and motherhood." In Parenthood and Immigration in Psychoanalysis, 97–108. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003174684-7.

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Eyghen, Hans Van. "Justification from Possession-experiences." In The Epistemology of Spirit Beliefs, 108–30. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003281139-8.

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Johnson, Paul Christopher. "Possession." In The Oxford Handbook of Caribbean Religions, 360–73. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780190916961.013.26.

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Abstract This chapter explores the issues surrounding spirit possession within Caribbean religions. It cites how the notion of possession questioned the idea of the autonomous, rational, free agent. While slavery was the Caribbean’s foundational institution and system of exchange, spirit possession provided a key category that helped affix the great ontological and social divide that separated those capable of ownership from those who could by right be owned. The question of the colonial occupation of territory or enslaved persons raised the issues of the economic value of land and spirits’ presence in the bodies of the enslaved. The chapter explains how the history of slavery hovers and chains the tropes of spirit possession, material possessions, and possessable persons.
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"Spirit Possession." In Handbook of Contemporary Religions in Brazil, 431–47. BRILL, 2017. http://dx.doi.org/10.1163/9789004322134_027.

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"Spirit Possession." In Handbook of Spiritualism and Channeling, 66–86. BRILL, 2015. http://dx.doi.org/10.1163/9789004264083_006.

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Mayaram, Shail. "Spirit possession." In La possession en Asie du Sud, 101–31. Éditions de l’École des hautes études en sciences sociales, 1999. http://dx.doi.org/10.4000/books.editionsehess.26277.

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Zempléni, András. "Discerning Spirit Possessions." In Spirit Possession, 1–50. Central European University Press, 2022. http://dx.doi.org/10.7829/j.ctv280b6h3.5.

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Caciola, Nancy. "Domesticating the Dead." In Spirit Possession, 313–22. Central European University Press, 2022. http://dx.doi.org/10.7829/j.ctv280b6h3.17.

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Conference papers on the topic "Spirit possession"

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Cheeseman, Bryan A., Baoxing Chen, Ahmad Safari, Stephen C. Danforth, and Tsu-Wei Chou. "Design and Analysis of Piezoelectric Actuators Produced by Solid Freeform Fabrication." In ASME 2000 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2000. http://dx.doi.org/10.1115/imece2000-1832.

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Abstract Solid Freeform Fabrication (SFF) techniques permit the ready manufacture of ceramic actuators possessing unusual and complex shapes. These actuator designs allow for the optimization of material orientation, poling direction and applied potential direction, which can result in increased displacement. Examples of such designs are detailed in this paper and include a dome shaped actuator possessing tangentially alternating poling and a spiral shaped actuator.
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Tomita, Arata, Adam Vallés, Katsuhiko Miyamoto, and Takashige Omatsu. "Spiral surface relief formation with Hermite-Gaussian beams possessing zero orbital angular momentum." In Optical Manipulation and Structured Materials Conference, edited by Takashige Omatsu, Hajime Ishihara, Keiji Sasaki, and Kishan Dholakia. SPIE, 2021. http://dx.doi.org/10.1117/12.2616008.

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Pumpyanskyi, Dmitry A., Tatiana P. Lobanova, Igor Y. Pyshmintsev, Andrey B. Arabey, Vladimir I. Stolyarov, Vladimir V. Kharionovsky, and Alexey O. Struin. "Crack Propagation and Arrest in X70 1420x21,6mm Pipes for New Generation of Gas Transportation System." In 2008 7th International Pipeline Conference. ASMEDC, 2008. http://dx.doi.org/10.1115/ipc2008-64474.

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The ductile fracture arrest capability of gas pipelines is seen as one of the most important factors in the future acceptance of new high strength pipeline steels for high pressure applications. New North-European pipeline project is based on application of X70 pipes designed for high gas pressure of 9,8MPa. To study fracture propagation behavior in cold climate the full scale tests were carried out using longitudinally and spiral welded pipes with different microstructure of base metal. Results of the tests with crack propagation studies in predominately ferrite-pearlite (FP) and acicular ferrite (AF) steels possessing similar Charpy energy are presented. Crack propagation mechanisms in base metal and along spiral weld were studied and are presented with strain distribution along crack.
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