Applying Sociocultural Theory to Explain Cognitive Development of the Queer Mediums in Southeast Asia

Trance rituals performed by gender-diverse spirit mediums in Southeast Asia serve as cultural tools that restructure cognition and social identity. Spirit mediumship shifts marginalized individuals to sacred agency, provides a neural buffer against chronic minority stress by regulating cortisol and protecting the prefrontal cortex and amygdala, and realigns self-perception from alienation to interconnectedness. The rise of "Digital More Knowledgeable Others" on social media democratizes access to esoteric knowledge. The research challenges Western-centric secularization and argues that indigenous spiritual systems are cognitive scaffolds fostering psychological resilience and redistributing social agency, offering a framework for inclusive, gender-sensitive sustainable development.

Study at a glance

Abstract

This research investigates the intersection of Neo-Animism ontology, sociocultural theory, and cognitive development in the trance rituals of gender-diverse spirit mediums in Southeast Asia. The United Nations’ 2030 Agenda for Sustainable Development has faced scrutiny for its anthropocentric focus on economic growth, which often overlooks gender diversity and the ontological interconnectedness between human and non-human entities. Key Findings include 1) Cultural Tools for Cognitive Restructuring: Spirit mediumship functions as a sophisticated “cultural tool,” facilitating a shift in social identity from marginalized status to sacred agency. 2) Neuro-Protective Scaffolding: The practice mitigates spiritual cognitive dissonance and provides a “neural buffer” for the prefrontal cortex and amygdala. This process counteracts chronic minority stress by regulating cortisol levels and bolstering executive functions. 3) Cognitive Re-alignment: Results indicate a profound restructuring of self-perception, transitioning from alienation to “interconnectedness.” 4) Digital Democratization: The study identifies the rise of “Digital More Knowledgeable Others” (MKOs) on social media, which democratizes access to esoteric knowledge. In conclusion, this research challenges Western-centric secularization paradigms by asserting that sustainable development in Southeast Asia must transcend purely human-centric models. It argues that indigenous spiritual systems are not merely coping mechanisms but vital cognitive scaffolds that foster psychological resilience and redistribute social agency. These findings offer a critical framework for utilizing culture as a driver for inclusive, gender-sensitive, sustainable development.