“…With respect to SP, a good "fit" between its characteristics and what the culture prizes can help possession-prone individuals to integrate the dissociative experiences in their lives so that they feel balanced and thrive (Delmonte et al 2016), and possession-based religions often have a positive effect on their members (e.g., Boddy 1988). Birman (2005) and Hayes (2006) argue, however, that even within a ritual context some individuals have limited control over the spirits that possess them, whose behavior, although expected, may go against traditionally accepted values. Although the transgression and excesses that distinguish some spirits may help express usually prohibited aspects of the self (Boddy 1988), they can also be problematic.…”
In this paper we present a multidisciplinary, developmental analysis of a Dominican Republic
Vodou servidor
(“Marcos”), from childhood to early adulthood, integrating ethnographic observation, field documentation, and anthropological analysis, with relevant constructs from developmental, personality, and clinical psychology. Marcos transitioned from a child with many problems to a young adult who has learnt how to control and adapt dissociative manifestations into a professional role as a Vodou priest. Most empirical studies on spirit possession (SP) have rarely taken a longitudinal, multidisciplinary approach, which may better account for such a complex phenomenon. Adopting such an approach helps make sense of both the continuity and changes in Marcos, as well as of his community's shifting attitudes towards him. We describe how specific psychological and cultural conditions help explain the change from originally dysfunctional expressions of SP to personally and socially beneficial ones. [anomalous experience, dissociation, gender, spirit possession, Vodou]
“…With respect to SP, a good "fit" between its characteristics and what the culture prizes can help possession-prone individuals to integrate the dissociative experiences in their lives so that they feel balanced and thrive (Delmonte et al 2016), and possession-based religions often have a positive effect on their members (e.g., Boddy 1988). Birman (2005) and Hayes (2006) argue, however, that even within a ritual context some individuals have limited control over the spirits that possess them, whose behavior, although expected, may go against traditionally accepted values. Although the transgression and excesses that distinguish some spirits may help express usually prohibited aspects of the self (Boddy 1988), they can also be problematic.…”
In this paper we present a multidisciplinary, developmental analysis of a Dominican Republic
Vodou servidor
(“Marcos”), from childhood to early adulthood, integrating ethnographic observation, field documentation, and anthropological analysis, with relevant constructs from developmental, personality, and clinical psychology. Marcos transitioned from a child with many problems to a young adult who has learnt how to control and adapt dissociative manifestations into a professional role as a Vodou priest. Most empirical studies on spirit possession (SP) have rarely taken a longitudinal, multidisciplinary approach, which may better account for such a complex phenomenon. Adopting such an approach helps make sense of both the continuity and changes in Marcos, as well as of his community's shifting attitudes towards him. We describe how specific psychological and cultural conditions help explain the change from originally dysfunctional expressions of SP to personally and socially beneficial ones. [anomalous experience, dissociation, gender, spirit possession, Vodou]
“…Segundo ensinam os religiosos, todos nós somos acompanhados por um coletivo de entes espirituais. Os espíritos acompanham seu filho ou filha 4 ao longo da vida e exercem sobre nós os mais variados tipos de influência: desde a transmissão de intuições, soluções e ideias, passando dos hábitos mais corriqueiros às decisões mais importantes, e, notadamente, na construção da personalidadetema de grande importância também a pesquisadores (ver, por exemplo, Segato 1995;Birman 1995;Delatorre 2014). Em Almas e Angola, esse coletivo é denominado de carrêgo de santo, ou simplesmente carrêgo -que não deve ser confundido com seu homônimo negativo, quando a palavra carrego é usada para designar as "feitiçarias" e "magias" que visam ao mal.…”
Resumo: Neste artigo, abordo as variações litúrgicas/religiosas relativas à Almas e Angola, religião afro-brasileira bastante difundida em Santa Catarina. Não é minha intenção explorar os diversos fatores que contribuem para tais variações entre práticas religiosas homônimas, tampouco detalhar as formas com que as/os dirigentes particularizam suas práticas em seus respectivos terreiros. Numa outra direção, argumento que, para compreender aquilo que se passa nos terreiros, é preciso sair deles e seguir os próprios adeptos e seus espíritos em suas práticas religiosas “paralelas” - nesse sentido, minha etnografia concentra-se nas chamadas sessões em casa.
“…13 Esboçam ameaças, dizendo que vão deixar os corpos cansados quando "subirem" e que vão "judiar" do corpo velho que os recebe. Nesse sentido, como relatam outros pesquisadores, ao serem recebidas, as entidades têm a possibilidade de experimentar a corporalidade (Carvalho 1994;Neto 2012;Birman 2005) e acrescentar novas dimensões a ela, mostrando, a partir da postura corporal, como sua presença altera as condições do corpo de seu "cavalo".…”
Section: Nos Cadernos Do Encantadounclassified
“…Por outro lado, estou interessada nos momentos de afastamento entre uns e outros, que nas histórias que aqui conto acontecem com o envelhecimento e com experiências associadas ao mesmo. Essa dupla perspectiva está conjugada com a preocupação teórico-metodológica de pensar, simetricamente, entidades e pessoas, suas possibilidades de afeto e participação umas nas outras (Goldman 1984(Goldman , 1987(Goldman , 2014Birman 2005;Rabelo 2014).…”
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