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Journal articles on the topic 'Spirit possession'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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3

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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4

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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5

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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7

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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8

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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9

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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11

Van de Port, Mattijs. "The Possibility of Spirits." Journal of Anthropological Films 1, no. 1 (November 29, 2017): 1316. http://dx.doi.org/10.15845/jaf.v1i1.1316.

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What is it that you film when you film a spirit?Shot in Bahia (Brazil), The Possibility of Spirits is an essay film that keeps the baffling mystery of spirit possession center stage. In a poetic assemblage of images and words, it offers an alternative for the kind of documentary that either exoticizes spirit possession in spectacular imagery, or extinguishes the wonder of the phenomenon in explanatory prose.Possession ceremonies are filmed in close up, but the images first and foremost reveal that we don't know what it is that we are looking at. Words -- of the filmmaker, as well as of his interlocutors -- are allowed to drift out of meaning. Trying to grasp the phenomenon, they become silence, or laughter, or screaming. Paying tribute to the extra-ordinariness of its subject matter, this film invites viewers to allow themselves to be confused and -- in that confusion -- consider the possibility of spirits.

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12

Walsh, Richard. "The Possession of Jesus." biblical interpretation 24, no. 1 (January 12, 2016): 60–80. http://dx.doi.org/10.1163/15685152-00241p05.

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This article reads Jesus’ baptism in Mark as an experience of possession akin to that of the demoniacs. It suggests several possible readings of Mark in light of this baptismal possession: (1) as a story of heavenly rape similar to that of the Lukan Mary’s overshadowing by the spirit; (2) as a story like the possessed of cinematic horror; (3) as a story of a colonial holy warrior’s enthusing possession by the spirit and subsequent dispossession and failure vis-à-vis empire; and (4) as a story of one entrapped by an obsessive script. The readings’ cumulative effect is a different perspective on the Markan Jesus’ first and last words – the announcement of the kingdom of God (Mark 1:14) and his final lament (15:34, 37) – than is common in Markan scholarship. The sayings become descriptions of Jesus’ possession and the subsequent loss of that spirit.

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13

Dawson, Andrew. "Spirit Possession in a New Religious Context." Nova Religio 15, no. 4 (May 1, 2012): 60–84. http://dx.doi.org/10.1525/nr.2012.15.4.60.

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With specific reference to the spread of non-traditional forms of spirit possession, this article explores the growing influence of the Afro-Brazilian religion of Umbanda upon the Brazilian new religion of Santo Daime. The following material opens by introducing Santo Daime and plotting the historical trajectory of spirit possession from the movement's beginnings in 1930s' Brazil, to its spread to various parts of the industrialized world. Subsequent to detailing the contemporary spirit possession repertoire of Santo Daime, the article offers a typology of the most prominent kinds of spirit possession practiced by Santo Daime. The article closes by relating the increasing popularity of Umbanda-inspired possession motifs to the growing influence of a white, urban-professional constituency imbued with typically late-modern concerns.

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14

Rashed, Mohammed Abouelleil. "More Things in Heaven and Earth: Spirit Possession, Mental Disorder, and Intentionality." Journal of Medical Humanities 41, no. 3 (July 19, 2018): 363–78. http://dx.doi.org/10.1007/s10912-018-9519-z.

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Abstract Spirit possession is a common phenomenon around the world in which a non-corporeal agent is involved with a human host. This manifests in a range of maladies or in displacement of the host's agency and identity. Prompted by engagement with the phenomenon in Egypt, this paper draws connections between spirit possession and the concepts of personhood and intentionality. It employs these concepts to articulate spirit possession, while also developing the intentional stance as formulated by Daniel Dennett. It argues for an understanding of spirit possession as the spirit stance: an intentional strategy that aims at predicting and explaining behaviour by ascribing to an agent (the spirit) beliefs and desires but is only deployed once the mental states and activity of the subject (the person) fail specific normative distinctions. Applied to behaviours that are generally taken to signal mental disorder, the spirit stance preserves a peculiar form of intentionality where behaviour would otherwise be explained as a consequence of a malfunctioning physical mechanism. Centuries before the modern disciplines of psychoanalysis and phenomenological-psychopathology endeavoured to restore meaning to 'madness,' the social institution of spirit possession had been preserving the intentionality of socially deviant behaviour.

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15

Maynard, Kent. "Spirit Possession, Modernity and Africa (review)." Africa Today 48, no. 3 (2001): 159–61. http://dx.doi.org/10.1353/at.2001.0056.

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16

Cohen, Emma, and Justin Barrett. "When Minds Migrate: Conceptualizing Spirit Possession." Journal of Cognition and Culture 8, no. 1-2 (2008): 23–48. http://dx.doi.org/10.1163/156770908x289198.

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AbstractTo investigate possible cognitive factors influencing the cross-cultural incidence of spirit possession concepts and to develop a more refined understanding of the precise contours of 'intuitive mind-body dualism' (Bloom, 2004), two studies were conducted that explored adults' intuitions about the relationship between minds and bodies. Specifically, the studies explored how participants reason about the effects of a hypothetical mind-migration across a range of behaviours. Both studies used hypothetical mind-transfer scenarios in which the mind of one person ("Beth") is transferred into the body of another person ("Ann"). Participants were asked to reason about the new post-transfer person's behaviours and aptitudes. In Study 1, participants (n=25) were provided with a scale on which they indicated their answers; in Study 2, participants (n=26) responded to open-ended questions. In both studies, the majority of participants reasoned that while the post-transfer person's performance on physical tasks (e.g., sprinting) would be similar to the host (i.e., Ann) performance on mental tasks (e.g., story-telling) would be similar to the person whose mind has been transferred (i.e., Beth). Further, participants tended to assume a complete displacement of minds, such that the post-transfer person's performance on mental task items was reasoned to be identical to incoming person's performance normally. The relevance of these findings for explaining the variable incidence and spread of different possession concepts is discussed.

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17

Johnson, Paul Christopher. "An Atlantic Genealogy of “Spirit Possession”." Comparative Studies in Society and History 53, no. 2 (March 29, 2011): 393–425. http://dx.doi.org/10.1017/s0010417511000107.

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Not all spirits have retreated to metaphor, even in the very public sphere of U.S. electoral politics. As we learned during the last presidential campaign, Governor Sarah Palin enlisted the help of Kenyan pastor Thomas Muthee during his 2005 visit to Alaska to cast out the spirits that hindered her career. TheNew York Timeselaborated, “Ms. Palin has long associations with religious leaders who practice a … brand of Pentecostalism known as ‘spiritual warfare.’ Its adherents believe that demonic forces can colonize specific geographic areas and individuals.… Critics say the goal of the spiritual warfare movement is to create atheocracy” (Goodstein 2008, my emphasis).

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18

Azaunce, Miriam. "Is It Schizophrenia or Spirit Possession?" Journal of Social Distress and the Homeless 4, no. 3 (January 1995): 255–63. http://dx.doi.org/10.1007/bf02088021.

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19

Ahmad, Zafar, Noor Sanauddin, and Habib Ullah Nawab. "From hostage to host: the spirit possession, mediumship, and gender relations in Chitral, Pakistan." Journal of Humanities, Social and Management Sciences (JHSMS) 4, no. 1 (June 30, 2023): 28–40. http://dx.doi.org/10.47264/idea.jhsms/4.1.3.

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This study explains how certain women in Chitral, Pakistan attains the status of spirit mediumship (Pari Khan) – a process where certain women attain the status and qualification to host spirits through which they claim to heal illnesses. For data collection, the study conducted in-depth interviews with spirit media, their assistants and clients, shamans, and clinicians; collected cases studies of possessed persons and their lived experiences of illness and healing; and conducted participant observations with spirit media (Pari Khan) to observe the healing rituals in its natural setting. The study reveals that patriarchal culture and oppressive norms frustrate women to the extent of illnesses that are locally interpreted as ‘spirit possession.’ As per the local practice, the treatment of the illness lies in either exorcism or domestication of the spirit. In the case of domestication, the possessed women (patients) gradually learn to live with the spirit and become its host. Such a woman is locally called Pari Khan, who gains considerable attention and social status by virtue of her alleged spiritual powers to heal various illnesses. The authors argue that spirit possession and mediumship, though provide relative empowerment to women, take away attention from women’s social and psychological deprivation.

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20

Cohen, Emma. "What is Spirit Possession? Defining, Comparing, and Explaining Two Possession Forms." Ethnos 73, no. 1 (March 2008): 101–26. http://dx.doi.org/10.1080/00141840801927558.

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21

Jones, Ida. "The Hammer and the Flute: Women, Power, Possession and Spirit Possession." Pneuma 29, no. 1 (2007): 144–45. http://dx.doi.org/10.1163/157007407x178355.

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22

Luedke, Tracy. "Intimacy and Alterity: Prophetic Selves and Spirit Others in Central Mozambique." Journal of Religion in Africa 41, no. 2 (2011): 154–79. http://dx.doi.org/10.1163/157006611x569238.

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AbstractIn the context of Mozambican prophet healing, spirit-host relationships unfold between intimacy and alterity. The interweaving of spirits’ and hosts’ biographies in possession is enacted bodily in the form of pains, postures, and punishments, and often pits their wills and well-beings against one another. Spirit possession is an intimate exchange, a bodily and social confluence that invokes the most familiar of interpersonal relationships (spouses, parents and their children). On the other hand, the natures, motives, and agendas of the spirits often remain opaque. As prophets struggle to make sense and make use of the spirits who possess them, the power of the spirits reveals itself in their unknowability and contrariness, the elusiveness and partiality of their profiles. These intimate others both threaten and succor their hosts, to whom they are both kin and strangers, and it is through this dialectic that their special vantage on human suffering comes into view.

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23

Perman, Tony. "Awakening Spirits: The Ontology of Spirit, Self, and Society in Ndau Spirit Possession Practices in Zimbabwe." Journal of Religion in Africa 41, no. 1 (2011): 59–92. http://dx.doi.org/10.1163/157006611x559077.

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24

KEENER, CRAIG S. "Spirit Possession as a Cross-cultural Experience." Bulletin for Biblical Research 20, no. 2 (January 1, 2010): 215–35. http://dx.doi.org/10.2307/26424297.

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Abstract Various cross-cultural parallels to NT spirit-possession narratives (in terms of both behavior and interpretation) suggest that scholars should respect the NT descriptions as potentially reflecting eyewitness accounts or sources. Anthropologists have documented spirit possession or analogous experiences in a majority of cultures, although interpretations of the experiences vary. In some cases, possession trance can produce violent behavior toward oneself (cf. Mark 5:5, 9:22) or others (cf. Acts 19:16), and some cultures associate it with publicly recognized, apparently superhuman feats of strength (cf. Mark 5:4) or knowledge (cf. Mark 1:24, Acts 16:16–17).

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25

Wilby, Emma. "Eve’s Opinion: Spirit-Possession and the Witches’ Sabbath in Early Modern Europe." Magic, Ritual, and Witchcraft 18, no. 1 (March 2023): 80–122. http://dx.doi.org/10.1353/mrw.2023.a906603.

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Abstract: This article argues that the historiographic tendency to see the demoniac and the witch as distinct has led scholars to neglect the relationship between demonic possession and the early modern witches’ sabbath, particularly with regard to western Europe. It suggests that if the definition of demonic possession is expanded to incorporate external possession or “ obsessio ,” the phenomenon moves from a peripheral to central position in the European sabbath complex. This positionality is then further strengthened and nuanced by contextualizing demonic possession within the broader networks of belief concerning possession by folkloric and divine spirits that informed both popular magical practice and Christian devotion. The article argues that this augmented “spirit-possession lens” provides us with a new way of mapping the evolution and impact of the witches’ sabbath stereotype across medieval and early modern Europe. It invites us to re-examine received assumptions about the way that sabbath narratives were created and evaluated in the courtroom and brings a new emotional logic to the victimhood of the European witch.

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Lambek, Michael, Heike Behrend, and Ute Luig. "Spirit Possession, Modernity and Power in Africa." Journal of Religion in Africa 31, no. 4 (November 2001): 480. http://dx.doi.org/10.2307/1581470.

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Abdalla, Ismail H., Heike Behrend, and Ute Luig. "Spirit Possession: Modernity, and Power in Africa." International Journal of African Historical Studies 33, no. 2 (2000): 401. http://dx.doi.org/10.2307/220675.

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28

James, R. "Themes in Spirit Possession in Ugandan Christianity." International Journal of Modern Anthropology 1, no. 6 (May 16, 2013): 86. http://dx.doi.org/10.4314/ijma.v1i6.5.

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29

Cohen, Emma, and Justin L. Barrett. "Conceptualizing Spirit Possession: Ethnographic and Experimental Evidence." Ethos 36, no. 2 (June 2008): 246–67. http://dx.doi.org/10.1111/j.1548-1352.2008.00013.x.

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30

Wedel, Johan. "Involuntary mass spirit possession among the Miskitu." Anthropology & Medicine 19, no. 3 (July 2, 2012): 303–14. http://dx.doi.org/10.1080/13648470.2012.692356.

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31

Fry, Peter. "Male Homosexuality and Spirit Possession in Brazil." Journal of Homosexuality 11, no. 3-4 (January 28, 1986): 137–53. http://dx.doi.org/10.1300/j082v11n03_09.

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Peters, Larry G. "A Study of Shamanism and Spirit Possession." Journal of Nervous and Mental Disease 179, no. 10 (October 1991): 643. http://dx.doi.org/10.1097/00005053-199110000-00020.

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33

Halliburton, Murphy. "Spirit Possession: Modernity and Power in Africa." American Ethnologist 28, no. 3 (August 2001): 722–24. http://dx.doi.org/10.1525/ae.2001.28.3.722.

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Monteanni, Luigi. "Kasurupan: Spirits Taxonomies and Interpretation in the Practice of Kasenian Réak." Jurai Sembah 1, no. 2 (December 25, 2020): 27–35. http://dx.doi.org/10.37134/juraisembah.vol1.2.3.2020.

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Kasenian réak is a regional variant of the Javanese horse dances from Bandung, Indonesia. Commonly known in the archipelago as jaranan, kuda lumping or jathilan, the Javanese horse dances are a group of ceremonial musical performances during which a group of performers, led by a trance master, undergo voluntary possessions on behalf of spirits of the ancestors and other supernatural beings, under the influence of a musical ensemble. In different possession and trance phenomena around the world recognizing the acting spirit is often the key to communication with the supernatural being and treatment of the possessed. Thus, more or less different and precise taxonomies may be developed in order to do so. In réak, the possessed behaviour is interpreted by the trance master and members of the group in order to meet the spirit’s various demands and act accordingly to manage the possession. The purpose of this article is to examine the spirits’ taxonomies at play in réak as a case study. I do this in order to show in which sense analyses of the phenomenon of possession based on classification often fail to grasp the complexity and thus the significance of the experience. The outcome will underline which benefits can be obtained by a an approach that gives more value to a context-based ethnography of the possessed and its peculiarities than to the development of a general theory of possession with comparative purposes.

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Hoare, Francis. "Spirit-Possession in Fiji: The Pastoral Challenges of Discerning and Healing." Mission Studies 40, no. 2 (June 1, 2023): 255–77. http://dx.doi.org/10.1163/15733831-12341913.

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Abstract Spirit possession elicits two common responses – rites to exorcise Satan or medical intervention. Drawing on pastoral experiences in the two major cultures of Fiji, this paper examines different types of spirit possession from the perspectives of social anthropology, psychology, and theology, which all play important roles in dealing with cases of spirit possession. Understanding of and communication within the local cosmology is important. Pastoral discernment is emphasized, especially in cases of ancestor possession, which are common in the indigenous Fijian culture. The character of the pastoral worker and relationship with the patient are also of great importance in the healing process. So too is the healing power of religious ritual and symbol, as will be shown in cases of possession within both cultures. To achieve as accurate a diagnosis as possible, a mixture of spirituality, psychology, and socio-cultural analysis may be necessary for healing.

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Jankowsky, Richard C. "Black Spirits, White Saints: Music, Spirit Possession, and Sub-Saharans in Tunisia." Ethnomusicology 50, no. 3 (October 1, 2006): 373–410. http://dx.doi.org/10.2307/20174467.

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37

Illueca, Marta. "Interdisciplinary Perspectives on Spirit Possession and Deliverance Ministries." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 72, no. 4 (December 2018): 269–77. http://dx.doi.org/10.1177/1542305018795887.

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This paper reviews the interdisciplinary clinical and diagnostic aspects of spirit possession phenomena pertinent to the health care and pastoral fields. The empirical data on possession states and deliverance ministries are limited and widely spread across various academic disciplines. This paper provides practical insights that may inform the initial evaluation and management of people seeking professional spiritual or psychological assistance. Further research in this area of inquiry, will benefit from the ongoing collaboration between pastoral and health care specialists.

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Musharrafi, S., Y. Al-Kalbani, and S. Al-Adawi. "Performance of cognitive measures and affective ranges in clients marked with spirit possession in Oman." European Psychiatry 41, S1 (April 2017): S516. http://dx.doi.org/10.1016/j.eurpsy.2017.01.676.

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BackgroundThere is a dearth of studies that have explored cognitive performance in different grades of spirit possession.AimThis study was undertaken to investigate two areas: the first was to explore whether there is a difference in demographic characteristics among presently defined grades of spirit possession in Oman: total possession (TP), partial possession (PP) and symbiotic possession (SP) seen in the Omani society. The second was to compare cognitive performance among the different grades of possession. Assessment criteria for these three groups included indices of current nonverbal reasoning ability, attention/concentration and recall, and those measures calling upon executive functioning.ResultsIn terms of socio-demographic characteristics, being female, having low education and being in a particular age group are strongly associated with participants classified as TP. In contrast, the SP group endorsed more history of trauma. The three groups showed performance variation in current nonverbal reasoning ability, attention/concentration and recall, and executive functioning, with TP appearing to have poorer performance on these measures compared to PP and SP.ConclusionPrevious studies have investigated whether spirit possession is a pathological state or a culture-specific idiom of distress. To our knowledge, this is the first study that has examined performances in cognitive measures among different types of possession. The entrance of possession trance disorder and dissociative trance disorder into the psychiatric nomenclature warrants more studies of this nature.Disclosure of interestThe authors have not supplied their declaration of competing interest.

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Ali, Gulnar Akber. "Spirit Possession or a phenomenon of Crying Identity!" i-manager’s Journal on Nursing 2, no. 1 (April 15, 2012): 8–11. http://dx.doi.org/10.26634/jnur.2.1.1817.

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40

Rasmussen, Susan J. "Creativity, Conflict, and Power in Tuareg Spirit Possession." Anthropology Humanism 18, no. 1 (June 1993): 21–30. http://dx.doi.org/10.1525/ahu.1993.18.1.21.

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Tsintjilonis, Dimitri. "Monsters and caricatures: spirit possession in Tana Toraja." Journal of the Royal Anthropological Institute 12, no. 3 (September 2006): 551–67. http://dx.doi.org/10.1111/j.1467-9655.2006.00352.x.

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Gold, Ann Grodzins. "Spirit Possession Perceived and Performed in Rural Rajasthan." Contributions to Indian Sociology 22, no. 1 (January 1988): 35–63. http://dx.doi.org/10.1177/006996688022001002.

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Kapteijns, Lidwien, and Margaret Rausch. "Bodies, Boundaries and Spirit Possession: Revision of Tradition." International Journal of African Historical Studies 34, no. 1 (2001): 141. http://dx.doi.org/10.2307/3097290.

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Kua, E. H., P. H. Chew, and S. M. Ko. "Spirit possession and healing among Chinese psychiatric patients." Acta Psychiatrica Scandinavica 88, no. 6 (December 1993): 447–50. http://dx.doi.org/10.1111/j.1600-0447.1993.tb03489.x.

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Castillo, Richard J. "Spirit possession in South Asia, dissociation or hysteria?" Culture, Medicine and Psychiatry 18, no. 1 (March 1994): 1–21. http://dx.doi.org/10.1007/bf01384875.

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Collu, Samuele. "Refracting Affects: Affect, Psychotherapy, and Spirit Dis-Possession." Culture, Medicine, and Psychiatry 43, no. 2 (January 3, 2019): 290–314. http://dx.doi.org/10.1007/s11013-018-9616-5.

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Kistler, Lisa C. "Spirit Possession among the Shakers of Pleasant Hill." Durkheimian Studies 27, no. 1 (December 1, 2023): 87–113. http://dx.doi.org/10.3167/ds.2023.270105.

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Abstract As a conceptual tool, effervescence offers a nuanced and complex explanation of forces for social change. Yet, it can be challenging to identify subject matter that spans the full implications of effervescence from embodied feeling to changes in social action over time. This study joins theories of effervescence with a unique set of primary historical records from a nineteenth-century religious utopian community in the United States to investigate whether effervescence might have a role in the creation, maintenance or decay of social ideals. As an explanation for social action, findings suggest that effervescence points to a link between embodied feeling, social ideals and institutional control – aspects of effervescence that offer avenues for future theoretical and empirical research.

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Singata, Silakhe. "Possession as Discourse by Other Means." Religion and Theology 30, no. 3-4 (December 20, 2023): 293–314. http://dx.doi.org/10.1163/15743012-bja10060.

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Abstract This article is an open exploration of an understanding of colonial and post-colonial spirit possession phenomena as discourse by other means. I begin with Bernhard Leistle’s phenomenological interpretation of demon possession as an entry point to the sort of understanding of possession this article seeks to approximate. From there I turn to Frantz Fanon’s notion of possession as a means of self-explanation, and then follow the way that Zorodzai Dube draws on this insight to develop the notion of demon possession as coded protest. This article does not stake a solid claim on any one of these three different phenomenological takes on possession but employs them to indicate the range of ways in which a phenomenological take on possession can be made. I then turn to two forms of possession the emerge amongst amaXhosa, one originating in the colonial period (amafufunyana), and another after apartheid (amakhosi). This article probes the fact that with these two spirit possession phenomena there is an opting for an interaction with deep structural societal issues that is not political in nature (and is therefore discourse by other means) and invites theological reflection on this.

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Slack, Anita J. "Book Review: Spirit Possession Around the World: Possession, Communion, and Demon Expulsion Across Cultures." Reference & User Services Quarterly 55, no. 2 (December 16, 2015): 183. http://dx.doi.org/10.5860/rusq.55n2.183.

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This book has proven a welcome addition to the reference collection at my private, Catholic, liberal arts institution. In an effort to draw a comparison between other works on the topic of spirit possession, I found myself surprised to discover that there are currently few comparable resources in our collection, the collections of libraries in our consortium, or available on Amazon.

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Namiki, Eiko. "Honda Chikaatsu’s Spiritual Learning as a Means of Bringing Blessings and Guiding the Nation." Journal of Religion in Japan 7, no. 3 (June 14, 2019): 276–305. http://dx.doi.org/10.1163/22118349-00703004.

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AbstractThis article discusses the purpose, content and reception of the healing and spirit-possession methods of Honda Chikaatsu 本田親徳 (1822–1890) and his followers. It investigates what the methods were intended for, how they were practiced, and how they were received by the government, the common people and the elite. These methods were for all intents and purposes meant to benefit and glorify the new Imperial Japan under the Meiji government that Honda venerated and adored. Although the modernizing Meiji government outlawed such magico-religious practices, spirit-possession methods—and healing methods in particular—were in high demand among the faithful at shrines such as those where Honda’s disciples served as priests. At the same time, some very prominent individuals were intrigued by Honda’s spirit-possession methods and the strategic benefits they promised.

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