By Bruce Kapferer
The Sinhalese exorcism rituals are might be the main complicated and the main outstanding in functionality nonetheless extant. For this moment version, the writer has written a brand new preface and advent within which he argues that the innovations of therapeutic in Sri Lanka and the aesthetics of this therapeutic can't be diminished to Western psychoanalytic or psychotherapeutic phrases, and develops new and unique methods to ritual and the cultured as a rule.
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Additional resources for A celebration of demons: Exorcism and the aesthetics of healing in Sri Lanka
After the Second World War, trading in East Africa came to an end, and today none of the Gangarama temple dayakas engage in foreign trade, although some owe their present social positions to forebears who did. The families who supported Suddhammarama temple reestablished trade in Asia after the war, and Asia continued to be a major source of income for the community until the late 1950s. Indeed, there are a few traders from the neighborhood who still run shops in various parts of Asia. The establishment of Suddhammarama temple marked a major social and political division among economically dominant families in the karava community.
They are not simply healing p r a c t i c e s . Moreover, the meaning of these p r a c t i c e s , and the choices which Sinhalese may make among several p r a c t i c e s , is founded upon, and formulated within, a s t r u c t u r e of social and political relations. Put another way, the various p r a c t i c e s theoretically available to Sinhalese have a differential cultural meaning, and consequent appeal, as a product of their articulation within a social and political order. Demon exorcisms are mainly a working-class and peasant p r a c t i c e , and are devalued by the middle class often because of their class associations and connotations.
Some of the wealthy have moved to Colombo, leaving their houses in the care of an aged widow or servants. Keligion, Class, and Change 27 Other karava have fallen on hard times due to government reforms which stripped them of much of their landed wealth. Scattered among these dwellings are, now and then, the poor houses of laborers or fishermen. But in most cases the meaner houses of working-class karava, with their cadjan leaf rooves and walls of mud or wood, are huddled together out of sight along muddy paths behind the more imposing dwellings of the middle class.