PSYCHO-CULTURAL POSSESSION 1

Possession Theories

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Possession Theories

Introduction

Obeyesekeres analysis and in part, his use of psycho-cultural concepts varies with that of

Feuds formulation, which is also conflicting with the theory of standard psycho-analytic. Within

the culturist perspective, there are approaches to possession that try to grasp both individual

experience and cultural representations, thus accounting for both psychological and socio-

cultural processes. In this sense, Obeyesekere provides a concise disposition to psychoanalytical

interpretations (of culture) and otherwise facilitates various articulations concerning the existing

dynamism between self and society in possession. The comprehensive study of ascetics proposes

a ne-detailed analysis of possession; such that accounting for the psychodynamic and cultural

processes necessarily gives meaning to individual experiences of distress, bringing forth effects

upon psychological transformation or psychotherapeutic treatment.

The argument by Obeyesekere (1981) sets its grounds on a psychoanalytical

interpretation of Sri Lankan asceticism. However, the particular attention Obeyesekere pays to

relates to life trajectories of individuals who have explicit experience of possession. From this

standpoint, the author exercises the narrative approach which entails looking at the experience

of possession through personal narrative reconstructions-rehabilitates. In essence, the narrative

approach brings about the aspect of individualism and the analysis of the path undertaken to

possession. Personal narratives are the privileged means for possessed people to make their

experiences meaningful (Grindal, 1983)). They reframe thus their life trajectories and social

positioning, incorporating cultural models and social roles relative to the possession idiom.
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The concept of personal symbol by Obeyesekere (1981, 1980) captures the articulation

between the emotional memory of an individual and cultural field. For instance, the

representation of richness through personalization and succinct emphasis of various cultural

norms enable the identification of the importance of possession. The assessment of personal

symbols that exist in the society facilitates the creation of a perception regarding the adopted

conventional behavior and beliefs. The loss of these values, beliefs, and behavioral

characteristics is subject to bring about harm upon an individual or the society.

Obeyesekere uses 8 cases to highlight his distinctions and connections between personal,

psychological, and private symbols. Through these cases, he labels ascetics as the necessary

take-up paths that assure the realization of religious enlightenment. In this sense, moral thinking

and attaining closeness to ones gods requires persons to have driving desire to satisfy and

otherwise comply with religious and personal constructs. He highlights each ones early

childhood and gives reasons as to why one would take up a religious call from the gods. The

information is quite crucial but what the author fails to recognize the impact that abuse could

have on an individual. The traumatizing event especially during childhood could essentially

bring forth the development of PTSD. Instead of repression, one looks to create another state in

which he/she is protected from any abuse or trauma.

In what are sometimes experiences of high idiosyncratic behavior, in part the impact on

how an individual goes through the future whereas present day enactment remodel memories and

schemas of behaviors of past. Relatively, the adoption of physical overt or else socialization

values will ensure the realization of the proper public behavioral standards. The stipulated

variables will as such enable conformance to expected cultural/religious ideologies. One can be

easily guided on what to do and what not to do. However, emotions as well as imaginings
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surrounding an enactment cannot be socialized or corralled with the same ease. Individual

experience, which is conceivable after innovative and generative distinction in life

circumstances, will constantly override the customary and cultural structures upon which

behavior and values are derived.

The major dichotomy in possession literature, the psychobiological vs. the cultural

paradigms, is contained within the nature vs. culture debate, arguably the most important debate

in the history of social sciences. Particularly, the stipulated dichotomy advocates against the

biomedical approach to possession (pathological phenomenon) and otherwise, seeks to provide

the differential view of possession as a cultural construct. This distinction draws on the different

paradigms and the ways in which each discipline created different domains of expertise over

human experience (Grindal, 1983)). The medicalized perspective has looked into the individual

etiology of possession analyzing it in terms of the psychiatric categories developed within

Western science. The anthropological perspective looked into the socio-cultural etiology of spirit

possession for a broader understanding of the relation between possession and society. Coming

from such divergent approaches, researchers of spirit possession had no other chance, but to

arrive at contradictory conclusions.

In Turners Anthropology of Consciousness (1993) she attributes reaching peak

experience in a ritual to immersing oneself completely into it. To Turner, "going native achieved

a breakthrough to an altogether different worldview, foreign to academia, by means of which

certain material was chronicled that could have been gathered in no other way (Turner, 1993).

However, according to Obeyesekere (1970, P.108) a mechanism analogous to hypnotic sleep

occurs to help us to understand some other aspects of possession Their perspective reects in

many ways the approach taken by many psychologists pertaining possession and the processes of
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learning and apprenticeship. Obeyesekere, disposed to psycho-analytical interpretations (of

culture), articulated effectively in Turner work the dynamic relation between self and society in

possession.

Grindal (1983) in narration of his encounter believes that he had closed the circle of

power and for all that were present he believes that they all touched the live electric wire. While

he believes that his experience was real and that he was part of the transformation, Obeyesekere

argues that ritual processes, the traumatic experiences of Grindal were analogous to a conversion

experience. This aspect is presented through the cognitive maps erased and the messages of the

ritual that had been implanted into his consciousness. Performance of the ritual and his sinking

into it meant that the messages took his mental control and authority.

Conclusion

The study of ascetics proposes a ne-detailed analysis of possession; such that accounting

for the psychodynamic and cultural processes necessarily gives meaning to individual

experiences of distress, bringing forth effects upon psychological transformation or

psychotherapeutic treatment. By articulating ethnographic and cognitive approaches in our

inquiry, we go beyond the nature vs. culture dichotomy that marked possession studies until

recently. Embodiment approaches in anthropology have shown that one needs not choose

between relativist and Universalist explanations of cultural phenomena

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References

Grindal, B. T. (1983). Into the heart of Sisala experience: Witnessing death divination. Journal

of Anthropological Research, 39(1), 60-80 Obeyesekere, G. (1970). The idiom of

demonic possession: A case study. Social Science & Medicine (1967), 4(1), 97-111.

Obeyesekere, G. (1970). The idiom of demonic possession: A case study. Social Science &

Medicine (1967), 4(1), 97-111.

Obeyesekere, G. (1975). Psycho-cultural exegesis of a case of spirit possession from Sri

Lanka. Journal of Developing Societies, 8, 41.

Turner, E. B. (1993). The reality of spirits: A tabooed or permitted field of study?. Anthropology

of Consciousness, 4(1), 9-12.