Some of these links frame possession experiences as pathological dissociation under a medical lens. It's not always clear if they abide to the DSM 5 requirement that it's only a disorder if it causes substantial distress and impairment, and it manifests in times and places that violate cultural and/or religious norms.
Post-Dissociative Trance Disorder: Traditional Culture of Nini Pagar from Tigabinanga (2019): https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6876804
This one seems to imply the patient has dissociative trance disorder because the patient performs the local cultural tradition of Nini Pagar.
__
The interface between multiple personality, spirit mediumship, and hypnosis (1992): https://pubmed.ncbi.nlm.nih.gov/1543146/
I can't access the full text to verify but the abstract states:
In this paper I draw parallels between multiple personality, spirit mediumship, and hypnosis from historical, anthropological, and clinical perspectives. I emphasize Milton H. Erickson's view of multiple personalities as not necessarily pathological but as potential resources. He employed hypnosis to gain access to personalities and to transform their behavior from involuntary to voluntary actions. I discuss similarities between this view and the use of spirits as a resource with mediums. Natural trance therapies in other cultures offer a new perspective for viewing the normalcy or pathology of "other selves."
__
Dissociative trance and spirit possession: Challenges for cultures in transition. (2016):
https://onlinelibrary.wiley.com/doi/full/10.1111/pcn.12425
The cross-cultural validity of dissociative possession and trance disorders is a matter of some debate, limiting research and meaningful interpretation of prevalence data. Intimate to these concerns is the status of spirit possession categories studied in the social sciences, particularly anthropology. These two categories are phenomenologically related and display similar epidemiological associations. In India, dissociative and conversion disorders are fairly common in clinical settings. There is no doubt that there are true cultural variations in possession and trance disorders. A new framework may enable clinicians to better understand possession states and spirit possession.
Spirit Mediumship and Mental Health: Therapeutic Self-transformation Among Dang-kis in Singapore (2022):
https://link.springer.com/article/10.1007/s11013-021-09765-y
Notes at the bottom of the article also contain important information.
While some early studies suggested that spirit mediums were psychiatrically ill individuals who found a culturally sanctioned role, subsequent work has found that they are generally in good physical and mental health.
The author (Boon-Ooi Lee) is referring to this 2016 paper he also authored:
Transformation in Dang-ki Healing: The Embodied Self and Perceived Legitimacy: https://link.springer.com/article/10.1007/s11013-016-9497-4
Non psychiatric/psychological
How To Become a Chinese Spirit Medium by DAVID K. JORDAN, Working Draft, 4 June 1977: https://pages.ucsd.edu/~dkjordan/scriptorium/medium-main.html
The Chinese Spirit-Medium: Ancient Rituals and Practices in a Modern World, 2 July 2020: https://biblioasia.nlb.gov.sg/vol-16/issue-2/jul-sep-2020/medium
![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png){kind=small}
Some links. Some frame possession experience as pathological dissociation under a medical lens
Date: 2023-02-16 09:02 am (UTC)Some of these links frame possession experiences as pathological dissociation under a medical lens. It's not always clear if they abide to the DSM 5 requirement that it's only a disorder if it causes substantial distress and impairment, and it manifests in times and places that violate cultural and/or religious norms.
Post-Dissociative Trance Disorder: Traditional Culture of Nini Pagar from Tigabinanga (2019): https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6876804
This one seems to imply the patient has dissociative trance disorder because the patient performs the local cultural tradition of Nini Pagar.
__
The interface between multiple personality, spirit mediumship, and hypnosis (1992): https://pubmed.ncbi.nlm.nih.gov/1543146/
I can't access the full text to verify but the abstract states:
In this paper I draw parallels between multiple personality, spirit mediumship, and hypnosis from historical, anthropological, and clinical perspectives. I emphasize Milton H. Erickson's view of multiple personalities as not necessarily pathological but as potential resources. He employed hypnosis to gain access to personalities and to transform their behavior from involuntary to voluntary actions. I discuss similarities between this view and the use of spirits as a resource with mediums. Natural trance therapies in other cultures offer a new perspective for viewing the normalcy or pathology of "other selves."
__
Dissociative trance and spirit possession: Challenges for cultures in transition. (2016): https://onlinelibrary.wiley.com/doi/full/10.1111/pcn.12425
The cross-cultural validity of dissociative possession and trance disorders is a matter of some debate, limiting research and meaningful interpretation of prevalence data. Intimate to these concerns is the status of spirit possession categories studied in the social sciences, particularly anthropology. These two categories are phenomenologically related and display similar epidemiological associations. In India, dissociative and conversion disorders are fairly common in clinical settings. There is no doubt that there are true cultural variations in possession and trance disorders. A new framework may enable clinicians to better understand possession states and spirit possession.
Spirit Mediumship and Mental Health: Therapeutic Self-transformation Among Dang-kis in Singapore (2022): https://link.springer.com/article/10.1007/s11013-021-09765-y
Notes at the bottom of the article also contain important information.
While some early studies suggested that spirit mediums were psychiatrically ill individuals who found a culturally sanctioned role, subsequent work has found that they are generally in good physical and mental health.
The author (Boon-Ooi Lee) is referring to this 2016 paper he also authored:
Transformation in Dang-ki Healing: The Embodied Self and Perceived Legitimacy: https://link.springer.com/article/10.1007/s11013-016-9497-4
Non psychiatric/psychological
How To Become a Chinese Spirit Medium by DAVID K. JORDAN, Working Draft, 4 June 1977: https://pages.ucsd.edu/~dkjordan/scriptorium/medium-main.html
The Chinese Spirit-Medium: Ancient Rituals and Practices in a Modern World, 2 July 2020: https://biblioasia.nlb.gov.sg/vol-16/issue-2/jul-sep-2020/medium