Corps possédés et signatures territoriales au Kerala

Tarabout, Gilles

doi:10.4000/books.editionsehess.26347

Cited by 3 publications

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“…Ainsi, l'article de Colleyn (2022) montre que la circulation d'informations sur des pratiques comme la roqya fait évoluer le regard des acteurs locaux sur le rituel. Le travail de Montenegro (2022) met quant à lui, en exergue les transformations des cérémonies religieuses chez les Gnawas au Maroc, à people in trance, nor on people with psychological disorders (Deliège, 2004;Giordan, 2020;Lambek, 1989;Tarabout, 1999a). One example is Kapferer's (1983) analysis of the ills produced by undesirable spirits and their treatment in Sri Lanka, where he shows how the patient's trance is not essential for the effectiveness of the exorcism.…”

Section: Exorcism As a Therapeutic Practiceunclassified

“…Moreover, in all contexts where exorcism is practised, the actors distinguish between possession and mental illness (Deliège, 2004;Tarabout, 1999b). Furthermore, a wide range of illnesses and misfortunes can be regarded as the result of possession: epidemic contagions, economic losses, deaths of relatives, even family disputes (Berti and Tarabout, 2010;Bindi, 2022b;Tarabout, 1999aTarabout, , 1999b.…”

Section: Exorcism As a Therapeutic Practicementioning

confidence: 99%

“…Cette vision a été fortement critiquée, entre autres par Lambek (1989), Olivier de Sardan (1994) et, en ce qui concerne plus spécifiquement le chamanisme, par Hamayon (1995). Toutes les possessions n'impliquent pas des transes et tous les exorcismes ne se pratiquent pas sur des personnes en transe, ni par ailleurs sur des personnes ayant des désordres psychologiques (Deliège, 2004;Giordan, 2020;Lambek, 1989;Tarabout, 1999a). On peut mentionner, à titre d'exemple, l'analyse de Kapferer (1983) sur les maux produits par les esprits indésirables et leur traitement au Sri Lanka: Kapferer y montre comment la transe du patient est ici facultative et pas indispensable à l'efficacité de l'exorcisme.…”

Section: L'exorcisme Comme Pratique Thérapeutiqueunclassified

“…Par ailleurs, dans tous les contextes où l'on pratique l'exorcisme, les acteurs distinguent entre possession et maladie mentale (Deliège, 2004;Tarabout, 1999b). De plus, des maladies et malheurs très divers peuvent être vus comme le résultat d'une possession: contagions épidémiques, pertes économiques, décès de proches, disputes familiales (Berti et Tarabout, 2010;Bindi, 2022b;Tarabout, 1999aTarabout, , 1999b.…”

Section: L'exorcisme Comme Pratique Thérapeutiqueunclassified

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Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative

Bindi

Béliveau

2022

Social Compass

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Exorcism is a long-standing practice in the history of religions and has increased in contemporary societies. The introduction to the dossier ‘Exorcisms, extractions of unwanted identities, and other spiritual struggles around the body’ proposes a revision of the production of contemporary social sciences – in particular, anthropology and sociology – on exorcism. First, we propose a reflection on the category of exorcism, and then we discuss some of the issues that underlie research on the contemporary practice: ritual performance, the status of exorcism in modernity, the relationship with therapeutic and healing practices, the discussion of exorcism as a gendered ritual, and the political dimension of the practice.

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Section: Exorcism As a Therapeutic Practiceunclassified

Section: Exorcism As a Therapeutic Practicementioning

confidence: 99%

Section: L'exorcisme Comme Pratique Thérapeutiqueunclassified

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Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative

Bindi

Béliveau

2022

Social Compass

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“…In India, although in multi-confessional contexts 'trans-religious possession' may occur -a Hindu may be possessed by a Muslim jinn or by a Christian figure (Tarabout 1999), in most cases the 'Other' that is embodied during the consultation comes from the same religious milieu as the person possessed.…”

Section: Interacting With the 'Other'mentioning

confidence: 99%

Possession, Communication and Power in Himachal Pradesh (North India)

Berti

2022

Spirit Possession

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The conventional term 'possession' has been widely used by anthropologists working in India to give the idea that a being (a god, a spirit, a ghost, a hero) is supposed to act in or through a person. The form that this 'presence' can take may vary largely according to the regional, social and ritual context. The vernacular terms or expressions may point to the idea of an arrival of a being in the body of a person, or to that of an influence, or of being 'seen' or 'caught', or of making this being 'play' or 'dance'. In some cases, the being is thought to make the person say something, or behave in a certain way or it is supposed to just make something happen to them or to their family -an event, a disease, an accident, a dispute.A first point that has to be cleared up is that however widespread the idea of possession is in India, it is not conceived in the same way by everyone, not even by those living in the same village or within the same family. Ethnographic descriptions often tend to neglect that even in places where possession rituals are very institutionalized and celebrated at village level, not everybody necessarily feels committed to them. Some people may, in principle, accept the idea of 'possession', but they may be critical of a particular form in which possession is supposed to occur. In the region of Himachal Pradesh where I worked, criticism towards possession was often linked to ideas regarding power, competence and efficacy. For instance, Brahman practitioners, who are experts in the recitation of mantras and in performing oblations in the fire, often denigrate temple mediums and say that the latter's way of trembling and speaking as a god 'is just a drama'. This does not mean that they themselves do not sometimes explain the problem of a client who consults them as being due to the 'presence' of a being (of a ghost or of a planet). However, they may think that the only way of getting rid of this presence is by calling upon the knowledge of Sanskrit verbal formulas and of Brahmanic expertise. Similarly, the so-called Tantric specialist, who also recites (often vernacular) mantras may look down on temple mediums, yet he may at the same time also refer to a 'possession logic' when he claims, as happens in some regions, that a god is sitting on his tongue (Thompson 1979) or on his back (Gaborieau 1969) But the veracity of the 'other's presence' may also be challenged by people who are completely committed to possession rituals. As I will show in greater detail later in this article, in the region where I did fieldwork, people who carry the village god's palanquin during local festivals are sometimes accused of 'dictating' the movements of the palanquinwhich are supposed to be made by the god's own will-to present their own decisions as coming from the god. This kind of allegation is not new. A Settlement Officer from the nineteenth century referred to an order enacted in presence of an assembly of village elders that banished a local god's palanquin and attendants from an entire district in order to ...

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Like an Indian god

Sébastia

2014

Disease, Religion and Healing in Asia

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Corps possédés et signatures territoriales au Kerala

Cited by 3 publications

References 6 publications

Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative

Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative

Possession, Communication and Power in Himachal Pradesh (North India)

Like an Indian god

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