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Search Menu. Article Navigation. Close mobile search navigation Article Navigation. Volume Ruth Heholt Ruth Heholt. The presence of that spirit kind of possessed me for a while.. I wanted to pray to God but my mouth could not utter a word, I was not able to speak. I just produced some kind of noise coming deep down my heart-the sound took around 4minutes then it disappeared and the presence of the spirit was gone.
Very terrifying right? Your email address will not be published. Notify me of follow-up comments by email.
Notify me of new posts by email. Skip to content. Ruling out psychosis, or the existence of actual ghosts, how do we explain ghostly sightings?
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Being haunted is a condition of living in the world, and ghosts are everywhere, whether we attend to them or not. Ghosts also belong to all times.
In the end, however, the Enlightenment only added new spaces in the world for novel kinds of haunting to emerge. Ghosts dwell at the heart of modern nation-states, late capitalism, and technoscientific materiality. There are ghosts in all of these machines, so to speak.
The ghost may take on new forms and haunt in new ways, but they remain resolutely and stubbornly present , even in their assumed absence. Nearly half of all adults in Canada and the United States believe in—or have encountered—ghosts. Tenney has even noted a distinct uptick in hauntings during the pandemic. In countless ways, we are all caught. Ghosts are singular and specific; they can only be understood within their own proper historical and ethnographic context. From this perspective, the ghost is an object and a subject ripe for ethnographic inquiry.
Engaging with ghosts as such necessarily involves investigating the economic, political, and socio-cultural landscapes that ghosts haunt. What makes a ghost, why they haunt, and what can be known about them are all culturally specific and historically contingent questions. How we act with and toward the ghost is likewise culturally prescribed. We have much to learn from each other about how to reckon with ghosts.
Amid current global crises and decolonial projects that have been years in the making, this task is perhaps more urgent than ever. Sometimes the ghostly encounter allows us to recognize the ghost as our own ancestor; it repairs a familial relation or undoes a forgetting.
Other times, it involves recognizing that the landscape of the dead is populated by ghosts who we ourselves do not and cannot claim as ancestors but who nevertheless demand and deserve acknowledgment. It is about listening to and making space for these ghosts and realizing that our fates—those of the dead and those of the living—are bound together. Ghosts remind us that we live with and must be in good relation to people we may never know.
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