Ethnic Syndromes as Disguise for Protest Against Colonialism: Three Ethnographic Examples

Abstract

Historical connections are suggested between the domination of 1 culture by another and dissociative spiritual and religious responses to that oppression. Connections are drawn between colonial oppression, trauma, and 3 examples of dissociation and spirit possession: the Zar cult of Southern Sudan, "Puerto Rican syndrome" or ataque, and the Balinese trance dance. Discussed by means of these examples are the role and functions of spirit possession as a means of escape from unbearable reality, where it becomes a form of the expression of needs and desires forbidden by authorities, a way of entering an identity not subject to traditional authorities, and reenactment of traumatic experience.

Parallel-Distinct Structures of Internal World and External Reality: Disavowing and Re-Claiming the Self-Identity in the Aftermath of Trauma-Generated Dissociation

“…At the same time, this relationship may illuminate the diverse ways of handling conflicts in the internal and external world as represented in various cultures. Social origin of such conditions may exceed that of the individual and family during a historical period of drastic social change (Krüger et al, 2007; Hegeman, 2013; Demirbugan, 2016). …”

Culture, Dissociation, Possession and Identity: More Interdisciplinary Research Needed

“…Identity is not fixed though. In the words of Elizabeth Hegeman: "In the cultural environment under colonial domination, old identities may not work, and dissociation plays a role in helping people create new ones" (Hegeman, 2013).…”

Trajetórias Investigativas da Possessão: Uma Abordagem Etnopsicológica

“…Embora a utilização científica do conceito de "possessão" possa ser objeto de discussão, e mesmo de objeção, e mereça ser investigada a sua genealogia, que mais não seja em virtude do elo que implicitamente estabelece entre a demonologia cristã e práti-cas de "povos selvagens" (Johnson, 2011), é fato que, independentemente dos termos adotados e da sua diversidade, há, na maioria das culturas, dispositivos culturais que permitem a outras vozes falarem por meio dos corpos humanos e há indícios de que elas falam mais vezes e mais alto em contextos de dissidên-cia contra situações de opressão e de subordinação de uma cultura por outra (Hegeman, 2013).…”