The controlled comparison of similar phenomena across traditions allows one to identify culturally specific models of religious subjectivity. Studying the case of Deguchi Nao, a genius of Japanese religious history who began her career as a possessed woman in 1892 at the age of fifty-six, Hardacre studies the radical gender equality of Nao's symbolic universe and the limitations of that symbolic to interrupt traditional gender roles. As Western missionaries and academics began recording information about other cultures, the force and vivacity of spirit possession repeatedly drew authors to describe and discuss possession, producing a tremendous volume of materials. Rose, a mostly sweet and lonely Irish driving instructor, must use her supernatural talents to save the daughter of Martin (also mostly sweet and lonely) from a washed-up rock star who is using her in a Satanic pact to reignite his fame. A. police detective and a female psychic must stop a demonic serial killer who was given the powers of resurrection, teleportation and possession.

The danger is that these materialist analyses dismiss the possessing ancestors or spirits as mystifications, a categorization that might be more comfortable from a materialist perspective but that elides the agency of a pouncing hantu or the devil in a dollar. This can be in the form of repeating a same picture or art with little creativity and promoting RP without a story. In most indigenous traditions some elements of spirit possession continue to appear, as with African traditional religions (Mbiti, 1991), including those regions of Africa where Muslim and Christian influences are strong (Boddy, 1989; Maaga, 1995; Stoller, 1989 and 1995).

This prevalence of material is particularly important in the study of women's religious lives because the records provide information when other references are minimal or nonexistent. By the turn of the twenty-first century, questions of agency, voice, and body theory had coincided with a growing effort by historians and ethnographers to produce a significant number of possession studies, granting the " Third World woman" a profound position in possession studies. Ann Braude (2001) discusses the spiritualism that coincided with the women's suffrage movement, noting that women who were inspired by the spirit were allowed a public forum in which to speak. Materialist and feminist analysis of spirit possession among indigenous Malay women working in the free trade zones of Malaysia. An extroverted introvert is someone who mostly dwells on the introverted side of the personality but possesses many extroverted traits.

the performative elements of possession have received great attention in Sri Lanka and across South Asia. In terms of the wars engaged by possessed women's bodies, there are two central types: gender conflict and territorial conflict. Without an audience, the possession has not effectively transpired because the possessed person is not conscious during the event to report on what has happened.A wicked sorcerer tries to sacrifice a group of people inside his house with the intention of using their vitality to keep his wife alive.