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REFLECTION PAPER 2












ELIZABETH R. KEATING

ETHNO 541 D TERM LUO

APRIL 13, 2014



















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Summary
The article Music and Trance by David Roche illustrated an interesting study of
the spiritual practices of South Asia. He discusses the general idea of music being the
cause of a trance state, psychoacoustics, as well as individual practices of various cultures
within the broader scope of South Asia. Trance is defined, at least in South Asian
cultural terms as temporary dissociative states of a voluntary or involuntary nature.
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Music has profound biological effects.
2
Roche suggests that a combination of
certain musical elements, and even the smell of incense or the taste of blessed offerings
can have a conglomerate effect in bringing the participator into a hypnotic trance.
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One of the cultural examples of music and trance was that of a Nepali Shaman.
During healing ceremonies specific drum codes and chants are used to connect the
Shaman with the spiritual world.
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Once a trance state is achieved, the Shaman
identif(ies) the offended spirit and performs subsequent ceremonial acts.
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The spirit possession in the north, taking place during certain ceremonies,
involves a woman who dances to certain rhythmic patterns and is possessed by the
goddess. The goddess continues the dance after possessing the woman and speaks to the
onlookers. In the south the spirit possession occurs during certain ceremonies as well but


1
David Roche. Music and Trance, in The Garland Encyclopedia of World Music, Vol. 5, South
Asia The Indian Subcontinent. New York, NY: Garland Publishing, Inc., 2000) 288.

2
Ibid., 289.

3
Ibid.

4
Ibid., 290.

5
Ibid., 291.


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those being possessed, priest(s) and mediums (also) susceptible onlookers, are
recognized by their self-mortification.
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Roche concludes the article with the ecstasy of the Sufi people. In the cannons
of Sufism is a belief widely applicable to South Asia, which states, In listening, the
devotee experiences a sense of spiritual bliss which may be manifest asmystical states,
and physical effects.
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In general there is a belief held by these various people groups
that music is powerful and can alter consciousness.
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Critical Analysis
The connection between music and the religious beliefs of a people-group has
fascinated me for some time. In David Roches article Music and Trance one of the first
subjects he covers is how the people of South Asia understand music as an unseen
power it represents something greater than itself, the unseen power of the universe.
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I
would have preferred to read more on the reasons behind this common held belief. He
dives deeply into the discussion of the relationship between music and trance-like states
but negates the undertones of why this belief is prevalent in the culture. The closest thing
to an explanation of why this belief is held is in the conclusion regarding Sufism, which
he asserts can be applied broadly to South Asia.
The discussion itself on the connection between music and trance was
exceptionally informative and interesting. As Roche says the The physiology of trance
and the role music plays in trance inducement are both important approaches to an


6
David Roche. Music and Trance, 294.

7
Ibid.

8
Ibid.

9
Ibid., 288.



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interdisciplinary study of music and trance.
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He gave a short description of physiologic
effects that music can produce in ones mind. It definitely intrigues me to further study
the connection that music has on the human mind. He states that there were clear
connections between sound and the psychoacoustic phenomena.
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Western research
regarding these observances were in Parkinsons disease patients he argues that, though
negatively seen in western culture, this connection has been effectively used in South
Asia, pass(ing) downsacred technologies of religious ceremonialism. The
connection between the religious musical practices and the physical state of the
participant is something that needs to be further studied. With the research available I do
not agree that the mystery surrounding musical practices and trances are completely
solved, which seems to be the case presented by Roach.
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I do agree that musical
elements can make an emotional impact on persons but I think the listener determines the
depth of impact that any music can make. The participant must be willing to be affected
by the music.
Roche gives some compelling examples of the music/trance connection. In the
case of the nepali Shaman specific musical code(s) were discussed in bringing about a
spiritual possession, opening the doors of communication.
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If this same code were done
by a person skeptical of its power I really doubt the same result would occur. This speaks
to the lack of power that a musical code has and more to the strong belief of the

10
David Roche. Music and Trance, 289.

11
Ibid.

12
Ibid.

13
Ibid., 290.


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Shaman, regardless of if the occurrence is authentic spirit possession or purely
biological.
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Similarly the accounts of trance or spirit possession in the north and south parts of
India attribute certain rhythms as having magical properties to induce possession.
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Again the participants as well as onlookers all seemed to be mentally engaged in allowing
these possessions to take place. Yes there is music and it does seem to help the process
of focusing ones attention but that does not make it necessary or causal for the possession
or trance.
Reflection
During my short visit to India my team and I went into a village visiting a school
and spending time with the children. As we first entered the village our guide, a
Christian, Indian, man, told us that there was much spiritual warfare happening in this
place. He asked us to pray, to pray for the children, and for the village leaders, for the all
the people as we walked down the dusty road. I have never witnessed someone entering
a trance, whether self-induced or otherwise, but our guide recounted stories of various
tribes-folk practicing the mystical rite of spirit possession. One story stands out in my
mind. He asked us to look around and notice the livestock penned up by various homes,
specifically the goats. These goats, though some were kept and bred for milk, mostly
were used for sacrificial offerings. One specific ceremony involved a village shaman
putting a goat, the sacrifice, on a cart; the spirits or gods then moved the cart. As the
sacrifice was moved through the city the people would come out and celebrate what their
god had done, and was doing. Spirit possession was common during this ceremony. The


14
David Roche. Music and Trance, 290.

15
Ibid., 292.


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village, at one time had been known for it is mystical practices and deep fear of various
Hindu gods. Later missionaries came and were able to reach a very small number with
the Gospel. The new converts began sharing their faith and one of these people later
became the mayor of the village. By the time my team came into the village three or four
households had been reached with the Gospel. For the most part, the elaborate sacrificing
ceremonies stopped and the shaman left the village.
Action/Conclusion
As Christian missionaries or ethnomusicologists it is important to recognize what
spiritual assumptions the local people are making. In the case of spirit possession,
whether it is a self-induced mental trance, or truly a spiritual experience, the local people
seeing this phenomenon count it as real and a true god-experience. The Christian
Indians in the village story that I related continually prayed for their Hindu brothers that
their eyes would be opened to truth and that they would refuse to serve these false gods.
The problem was not that these gods, or demons, were not powerful, as seen through
various possessions, but that they were not consistently good.
Music is amoral so the spiritual role that it may play in these rites or ceremonies is
not inherent to any one instrument or a set of notes. The connection between music and
trance is visibly seen by the local people, however it is more likely caused by the belief
that such a connection exists. Roche gives wonderful examples of how music and even
dance is used to produce trance or spirit possession. In every example the participants of
these ceremonies are willing and expecting to see a spiritual or physical manifestation.
The connection is real because these people act on it. As Christians we must realize this
and pray diligently that the truth of Jesus Christ would break through any demonic
powers that may hold these people under bondage.


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BIBLIOGRAPHY

Roche, David. (2000). Music and Trance, in The Garland Encyclopedia of World
Music, Vol. 5, South Asia The Indian Subcontinent. New York, NY: Garland
Publishing, Inc., 288-295.