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Transformation in Dang-ki Healing: The Embodied Self and Perceived Legitimacy

机译:当琪治疗的转变:体现的自我和合法性

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Since spirit possession in mediumship and shamanism resembles psychotic symptoms, early researchers perceived spirit mediums and shamans as psychiatric patients whose psychopathology was culturally sanctioned. However, other researchers have not only challenged this assumption, but also proposed that spirit possession has transformative benefits. The idiom of spirit possession provides cultural meanings for spirit mediums and shamans to express and transform their personal experiences. The present case study focuses on dang-ki healing, a form of Chinese mediumship practiced in Singapore, in which a deity possesses a human (i.e., dang-ki) to offer aid to supplicants. This study seeks to explore whether involvement in dang-ki healing is transformative; and if so, how the dang-ki's transformation is related to his self and the perceived legitimacy of his mediumship. At a shrine, I interviewed 20 participants, including a male dang-ki, 10 temple assistants, and nine clients. The results obtained were supportive of the therapeutic nature of spirit possession. First, there is a relationship between his self-transformation and the perceived legitimacy of his mediumship. As his clients and community have recognized his spirit possession as genuine, and the healing power of his possessing god, he is able to make use of mediumship as a means for spiritual development. Second, he has developed his spirituality by internalizing his god's positive traits (e.g., compassion). Deities worshipped in dang-ki healing can be conceptualized as ideal selves who represent a wide range of positive traits and moral values of Chinese culture. Thus, the possession of a deity is the embodiment of an ideal self. Finally, the dang-ki's transformation may run parallel to his god's transformation. In Chinese religions, gods have to constantly develop their spirituality even though they are already gods. An understanding of the god's spiritual development further sheds light on the dang-ki's self-transformation.
机译:由于在媒介和萨满教中拥有精神类似于精神病症状,因此早期的研究人员将精神媒介和萨满视为精神病患者,他们的精神病理学受到了文化制裁。但是,其他研究人员不仅对这一假设提出了挑战,而且还提出拥有精神具有变革性的好处。精神占有的习语为精神媒介和萨满祭司表达和改变其个人经历提供了文化意义。本案例研究的重点是当吉康复,这是一种在新加坡实践的中国媒介形式,神灵拥有一个人(即当吉)来向求助者提供帮助。这项研究试图探讨参与当奇康复是否具有变革性。如果是这样,那么当琪的转变与他的自我以及他的媒介身份的合法性有何关系。在一个神社里,我采访了20位参与者,其中包括一位男性当基,10位寺庙助手和9位客户。获得的结果支持了精神财产的治疗性质。首先,他的自我转变与他的中间职位的合法性之间存在联系。由于他的客户和社区已经认识到他的精神财产是真实的,并且拥有上帝的医治能力,他能够利用中介作为精神发展的一种手段。其次,他通过内化神的积极特质(例如同情心)来发展自己的灵性。可以将被当当康复中的神灵概念化为理想的自我,他们代表着中国文化的广泛积极特征和道德价值观。因此,拥有神灵是理想自我的体现。最后,当琪的转变可能与他的神的转变平行。在中国宗教中,即使神已经是神,神也必须不断发展自己的灵性。对神的灵性发展的理解进一步阐明了当琪的自我转变。

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