Traumatic Experience and Somatoform Dissociation Among Spirit Possession Practitioners in the Dominican Republic.

Yvonne Schaffler,Etzel Cardeña,Sophie Reijman,Daniela Haluza

doi:10.1007/s11013-015-9472-5

Yvonne Schaffler, Etzel Cardeña + Show 2 more

Open Access

https://doi.org/10.1007/s11013-015-9472-5

Copy DOI

Abstract

Recent studies in African contexts have revealed a strong association between spirit possession and severe trauma, with inclusion into a possession cult serving at times a therapeutic function. Research on spirit possession in the Dominican Republic has so far not included quantitative studies of trauma and dissociation. This study evaluated demographic variables, somatoform dissociative symptoms, and potentially traumatizing events in the Dominican Republic with a group of Vodou practitioners that either do or do not experience spirit possession. Inter-group comparisons revealed that in contrast to non-possessed participants (n = 38), those experiencing spirit possession (n = 47) reported greater somatoform dissociation, more problems with sleep, and previous exposure to mortal danger such as assaults, accidents, or diseases. The two groups did not differ significantly in other types of trauma. The best predictor variable for group classification was somatoform dissociation, although those items could also reflect the experience of followers during a possession episode. A factor analysis across variables resulted in three factors: having to take responsibility early on in life and taking on a professional spiritual role; traumatic events and pain; and distress/dissociation. In comparison with the non-possessed individuals, the possessed ones did not seem to overall have a remarkably more severe story of trauma and seemed to derive economic gains from possession practice.

Highlights

An important question in the research of spirit possession is why certain individuals experience possession and others do not
Based on a questionnaire- and interview-based survey, our study evaluated factors related to Vodou possession in the Dominican Republic, comparing possessed individuals to a group matched in terms of socioeconomic status (SES) and religious belief
We predicted that spirit possession would be related to experiential predictors such as dreams, visions or unbidden thoughts attributed to the spirits, and to friends or family having reported that an individual would some day become possessed

Summary

Introduction

An important question in the research of spirit possession is why certain individuals experience possession and others do not. Whether spirit possession necessarily involves some kind of dysfunction or psychopathology has been the theme of a long-lasting scientific debate (Boddy 1994; Owen 1990). In this discussion, anthropologists have tended to argue that spirit possession is a culturally sanctioned and rewarded phenomenon that fulfils a social function and needs to be interpreted within its cultural context (Boddy 1988; Crapanzano 1977; Lambek 1989). It is simplistic to assume that possession is exclusively either functional or dysfunctional In this vein, Somasundaram, Thivakaran, and Bugra (2008:249) found that possessions had been of financial benefit to 43 % of experients within recognized community groups, while about 47 % of psychiatric patients who experienced prolonged and uncontrollable possession reported having suffered financially

Methods

Results

Discussion

Conclusion