RESUMO
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].
En este artículo presentamos un análisis multidisciplinario del desarrollo de un servidor del Vudú en la República Dominicana ("Marcos"), desde la niñez hasta la adultez temprana, integrando observación etnográfica, documentación de campo y análisis antropológico, con constructos relevantes de psicologías del desarrollo, personalidad, y clínica. Marcos se transformó de un niño con muchos problemas a un adulto joven que ha aprendido a controlar y adaptar las manifestaciones disociativas dentro de su rol profesional como sacerdote Vudú. Estudios empíricos sobre la posesión de espíritus (PE) han adoptado un enfoque longitudinal y multidisciplinario, que puede ayudar a entender mejor un fenómeno tan complejo. Tal enfoque ayuda a comprender tanto la continuidad como los cambios en Marcos, así como la transformación de las actitudes de su comunidad hacia él. Describimos cómo condiciones psicológicas y culturales específicas ayudan a explicar el cambio de manifestaciones originalmente disfuncionales de la PE a que proporcionan beneficios tanto personales como sociales.
RESUMO
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.