Colonial and Postcolonial Spirits
Ideas of Possession October 29, 2024 DOI: 10.1093/9780197679951.003.0018 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Historical analysis Peer reviewed |
|---|---|
| Population | Polynesians and Micronesians in various Pacific localities and periods |
| Key points | Argues that with Christianity's dominance in Polynesia and Micronesia, local spirits became "demons" and spirit possession shifted from a high-status priestly specialization and a blessing to an affliction mainly of girls and women and a curse, reflecting (post)colonial social change; possessing spirits did historical and cultural work, letting people enact banished cultural elements under the cover of involuntary possession. |
Abstract
Abstract Following European colonization, Polynesians and Micronesians often became enthusiastically Christian. With Christianity as the dominant religion, local spirits became “demons.” Spirit possession shifted from a specialization of priests and those of high status to an affliction suffered mainly by girls or women, and from a blessing to a curse. Spirits and stories about them were transformed, reflecting changes in (post)colonial society. In the shift from spirit-centered religions toward a God-centered religion, emotional and psychological transitions were often slow and difficult. Under the cover of involuntary possessions, people gave themselves permission to enact banished elements of their cultures, and indeed to develop these. Possessing spirits thus did various kinds of historical and cultural work in different Pacific localities and periods, making the study of spirit possession a rich source of psychological and social history.