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Kapferer Family

Decent Essays

Kapferer’s emphasis on importance of social interactions is to a large extent embedded into his belief that it is the community who imposes the feelings onto the individual. Indeed, both Joyce Flueckiger and Murphy Halliburton support this claim, implying that the community may positively influence one’s emotions and decisions. Conversely, Aihwa Ong notes the consequences of cultural alienation and what impact can in have on the individual. In fact, just as family can offer support, a community can provide a sense of courage; however, if one decides to leave the community, it may lead to degradation of their social position which would be represented as a form of illness. First, the closest and most exclusive community, family, is assumed …show more content…

Kapferer’s appreciation of family ties is shown in the description of the early invocatory ritual sequences used by the exorcists. The closest of kin are supposed to take care of the sick one as well as act on their behalf (Kapferer, 168). This reflects the crucial role of family, without which the ritual could never happen. Such form of a close family support is shown in Halliburton’s analysis of self identity as being inseparable from the family connections (Halliburton, 170). Following his claim, family becomes an inevitable part of one’s lifestyle, what further gets reflected in the approach of the society to healing. Halliburton refers to the relatives as being the ones to speak for the patients themselves during consultations with doctors (Halliburton, 170). The advocation, however, is not limited to state of Kerala – the same advocacy is repeatedly shown in Maren Grainger-Monsen’s “Worlds Apart” series, across the number of different cultures and religions. However, the family structures, aside from the support, may also offer much needed understanding. Flueckiger’s analysis of Amma’s patients clearly indicates that the family ties may be created just on the basis of deep empathy. People of …show more content…

In Kapferer’s analysis of exorcism, the crucial action required from the audience it to give full attention to the ritual – in other words, to make the sick ones realize that they and their sickness is being noticed, that they are not alone (Kapferer, 168). The broader form of such behavior is shown in Amma’s healing space. The absolute lack of privacy enforces interactions between the patients, who are becoming aware that their problems are not unique nor impossible to solve. (Flueckiger, 27). Quite oppositely, even the courtyard is the space of healing, with other patients offering advice and possible solutions. Moreover, the awareness that one’s problem is not unsolvable contributes to whether the patient is willing to undertake the treatment in the first place. The lack of alienation in pursuing the cure or improvement is particularly noticeable in crowds which are gathering in Kalahasti temple in order to find relief from Naga Dosham (Allocco, Lecture). In face of masses of visitors on the daily basis, women don’t have to hide with their infertility, therefore they are more eager to fight it rather than simply accept it. This behavior is direct equivalent of group meetings in psychotherapy. The knowledge of being noticeable gives a sick person a power to start and then to continue their treatment, without being afraid of being

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