spirits during possession is critical. The speech of spirits which are in them brings together the individual needs of the patient with the general norms and values of the society. This point is also relevant and accurate of spirit possession. Grace Harris describes what she calls"possession hysteria""among Taita women. These women induced themselves into possession trances in order to let the spirits speak to Taita those men who were encroaching on certain traditional forms of female labor and farming. The reason for the encroachment was the sudden and unexpected rise in lucrative value of the cash crop which was being produced by the women Shamans have greater inner powers, and they draw on these powers to keep people healthy and to increase their own social standing. They are considered heroes in their community, and people often seek to live near them. wana have no written texts that prescribe certain doctrines or beliefs, and their narratives concerning the spirit world are often varied. Attendance at shaman possession rituals brings these people together, and there they relate their experiences to each other Possession: Spirit possession, or the possession of man by divinity, has been described as the most decisive and profound of all religious dramas. Almost always when a person is possessed by a spirit, there is some question of the health and well being of the person being possessed Either the person is seized by a demon and must receive the ritual healing of a shaman-as is the case with Malaysian factory women; or the person seeks out the ecstatic state of trance in order to be possessed by divinity, and thereby healed. The latter form of possession is found among the Hausa of Niger, Nigeria and in zongo neighborhoods of Ghana and Togo, and known as bori. It is also found in areas of eastern Africa-Somalia and the sudan where it is known as zar. Bori deities compose a pantheon of some 200 individually named divinities which are related amongst themselves. The spirits are composed of a racked hierarchy. At the top is the"King of the jinnS. There are also lesser spirits known as"little spots. While many spirits are beneficial, others inflict injuries and illness; and all known illnesses are attributed to certain named spirits. Some Bori spirits have developed hosts of devotees, almost exclusively women These women enter into possession trace in order to seek the counsel of spirits in regards to their relations with their husbands and with other men of the clan The themes of illness and of male domination and oppression in bori spirit possession is quite similar to the themes of illness and gender and ethnic domination (Japanese men over Malaysian women) experienced by the young unmarried women in factories in Kuala Langat Indeed, Ong writes of how the electronics factories incorporated many of the modes of domination found in village kampung societies--notably gender, but also established hierarchies based on ethnicity and technical expertise. Unskilled operators in multi-national electrical companI es(tasks filled by young Malaysian women) are at the absolute bottom of the organization hierarchy. These positions were filled only by young, single Malysian females. The work place hierarchy and their conditions are as follows Young, single Malay girls(about 15) Ongs argument is this conditions of ethnic and gender subservience in the labor arena