Psychological Anthropology

Anormal Psikoloji kitabı, ruhsal bozukluklar alanında çalışan tüm profesyoneller, psikiyatristler, klinik psikologlar, psikologlar, psikolojik danışmanlar, hekimler, sosyal hizmet uzmanları, psikiyatri hemşireleri ve bu alanlarda öğrenci yetiştiren akademisyenler ile eğitim alan öğrenciler için temel bir başvuru kitabıdır.
2013 yılının Mayısı ayında yayımlanan DSM-5 ölçütlerine göre ruhsal bozukluklarla ilgili sunulan bilgilerin güncellemesinin de yapıldığı bu kitap, tüm dünyada pek çok üniversitenin psikiyatri ve psikoloji bölümlerinde ders kitabı olarak okutulmaktadır.
Kitabın her bölümünde, ilk olarak ruhsal bozukluklarla ilgili vakalar sunulmakta, daha sonra bozuklukların klinik tanıları yapılmakta ve DSM-IV-TR’den farklı olan DSM-5’te yapılan değişikliklere yer verilmektedir. Ayrıca, DSM-5’teki tanı ölçütleri, bozuklukların etiyolojisi ve epidemiyolojisi, bozukluklar üzerinde kalıtımın ve çevrenin etkileri, biyolojik ve sosyal ve kültürel etkiler, en güncel araştırmalardan elde edilen verilerle harmanlanarak sunulmaktadır. Ruhsal bozuklukların tedavisinde etkili olacak terapi yaklaşımları ve ilaçla yapılan tedaviler hakkında da bilgiler veren kitap, sahip olduğu zengin içeriği ile eşsiz bir kaynaktır.
Anormal Psikoloji kitabının; profesyoneller ve öğrenciler için önemli bir rehber olacağına, yardıma ihtiyaç duyan insanların sorunlarının çözümüne, ruhsal bozuklukların tanı ve tedavisinde önemli katkılar sağlayacağına inanıyoruz.

Some of Law and Economics’ basic claims have come to be criticized as a result of empirical findings that question their viability. Particularly, the premise that agents consistently act rationally and with their self-interest in mind seems problematic. What the consequences of the criticism mean for Law and Economics’ tenability depends largely on the questions whether (1) some elements are unassailable to the alternative’s objections and (2) the alternative is a systematic whole. It is argued that Law and Economics may be salvaged, if it is minimized and its ambitions are tempered. This means focusing on the stable, a priori, elements inherent to it.

Mental health is not considered only as absence of mental disorders, but rather as the achievement of higher standards of available psychical potentials. True devotion and obedience to The God give the one a huge and incredible strength, constant source of spiritual emotional and moral energy, which is of help in resisting destructive and slavery attacks of the environment and its materialisticconsuming tendencies, as well as social and mental disruption. According to the opinion of numerous worldwide recognized mental health experts, humankind of today is confronted with a number of problems, which are the consequence of spiritual and moral-ethical degradation of human being. Therefore, religiosity became the field of interest of mental health researchers. The results of new studies undoubtedly indicate beneficial effects of religion on life and mental health in humans. Religiosity reduces tendencies for risky behaviour, impulsive reactions and aggression; it corrects tendencies towards psychopathic and paranoid behaviour, reduces converse, depressive and schizoid tendency, and provides successful overcome of emotional conflicts. In comparison to low-religious adolescents, the factors such as inner conflicts, frustration, fear, anxiety, psychological trauma, low self-esteem, unbalance of psychical homeostasis, emotional instability, and negative psychical energy are less present in highly religious adolescents and neutralized in a healthier and more efficient way. Beneficial impact of religion on mental health derives from precise cognitive-behavioural patterns, which provide a clear life orientation, solid basis and safe frames for personality development, assuring human to be continually on the way to achieve its own generic essence and reach its own maturity and self-actualization.

A Reader in Medical Anthropology: Theoretical Trajectories, Emergent Realities brings together articles from the key theoretical approaches in the field of medical anthropology as well as related science and technology studies. The editors' comprehensive introductions evaluate the historical lineages of these approaches and their value in addressing critical problems associated with contemporary forms of illness experience and health care. Presents a key selection of both classic and new agenda-setting articles in medical ...

This paper outlines the pattern of envy in my fieldwork site in Northern Pakistan, making comparisons with other envy-prone cultures. I will then outline some of the problems and possibilities of studying envy cross-culturally, and contrast my findings with some of the major theories held by social psychologists.  Specifically I posit that societies prone to malicious envy are likely to be social formations  that subscribe to an ideal of equality and an ethos of competitive individualism. Envy is characteristic (and better expressed by symbolic means) in ‘part-societies’ which are outside of, or peripheral to, highly centralized, rationalized, bureaucratic state systems.  Also required for the accentuation of envy is an absence of multiple pathways to success, a ‘limited good’ mentality, an agrarian mode of production, and a code of honor. Under these conditions, the onus of defeat and inferiority rest solely on the individual, whose humiliation contributes to feelings of spiteful envy against the successful. This pattern stands in contrast to collectivist hierarchical traditional social formations such as existed in Japan, India or China, where envy was offset by a sacralization of difference and self-abnegation within the collective.  It also contrasts with very simple hunting and gathering societies where sharing is required and differences are minimal.  And, it contrast with modern capitalist states, where opportunity appears unlimited.

Women in North India are socialized to care for others, so what do they do when they get a disease like diabetes that requires intensive self-care? In Sugar and Tension, Lesley Jo Weaver uses women’s experiences with diabetes in New Delhi as a lens to explore how gendered roles and expectations are taking shape in contemporary India. Weaver argues that although women’s domestic care of others may be at odds with the self-care mandates of biomedically-managed diabetes, these roles nevertheless do important cultural work that may buffer women’s mental and physical health by fostering social belonging. Weaver describes how women negotiate the many responsibilities in their lives when chronic disease is at stake. As women weigh their options, the choices they make raise questions about whose priorities should count in domestic, health, and family worlds. The varied experiences of women illustrate that there are many routes to living well or poorly with diabetes, and these are not always the ones canonized in biomedical models of diabetes management.

Indigenous dance & music across the world has long been an important topic of sociocultural studies conducted by people from various related fields and Indian tribes are no strangers to this ethno musical single dimensionality of their society. Since the advent of Ethnomusicology during late 19th century the holistic investigations of music as well as dance has opened doors for psychologists and linguistic scientists to study indigenous behavior & language.

The methodological approaches to this include collection of audio-visual recordings that along with the contextual information supplied helps linguistic scientists and psychologists to produce an analytically derived qualitative analysis of the ancestral dance & music of the tribal groups in India.

This paper further accentuates the above mentioned aspects of Psychology & Linguistics of Indian aboriginal music & dance, firstly, by highlighting the Psycho Acoustic effects of indigenous dance or music performed during ceremonies, especially the after life rituals and secondly, by emphasizing on the Phonetic Characteristics of the indigenous songs, that is an important factor in discovering the mother language of the currently spoken Indian indigenous languages.

The paper elaborates on both these points by using theoretical references from different associated fields and by the means of fieldwork done via participant observation during the course of Ethnographic Filming amongst the Gond Tribes of Bastar.

Against the backdrop of increasing hostility targeting sexual and gender minorities in Indonesia, this study analyzes the conterminous relationships between safe spaces and risks of violence within the lives of Indonesian Muslim queers as they reflexively and relationally engage with reparative gestures towards the injurious dimensions of the social world. In my analysis I discern two archetypical safe spaces: a waria beauty salon and an activist camp for youth queers. Respectively, these spatial configurations cater to and accommodate distinct meanings and aspirations attached to the idea of safety. The research protagonists featured in this paper articulate safety in conflicting affective registers, sometimes enabled by tropes of (hetero)normativity in sociopolitical discourse, and at other times constrained by them.

Виденова, Михаела 2016: Психоанализа и антропология: между Карл Густав Юнг и Клод Леви-Строс. – В: Анатол Анчев. От психологическата основа в народонауката на Иван Д. Шишманов до българската аналитичнопсихологическа антропология. Кн. III. София: „Тип-топ прес“, 1357-1448.

In his oft-cited discussion of the “culturally constituted behavioral environment,” Irving Hallowell argued that any given cultural ontology must be considered to be “real” insofar as people believe in it; and inasmuch as it exist as an object of belief, it becomes an effective constituent of thought, feeling, and action—in short, ethno-ontologies become basic dynamic elements in the psychic economy of individuals. In this paper, I build on the contributions of Hallowell and others (including George Devereux), sketching the outlines of what I have referred to elsewhere as a “cultural psychodynamic” approach—one that integrates contemporary psychoanalytic insights into the dynamics of human subjectivity with a phenomenological and ethno-ontological approach (such as that advocated by Hallowell). Such an approach emphasizes the ways in which local beliefs, social structure, symbolic resources, and the practices of everyday life serve to structuralize the psychic field, encouraging certain culturally specific psychodynamic configurations while discouraging others. It focuses on the importance of framing epistemologies (e.g., locally distinct ethnotheories of experience, emotion, and self) in giving rise to distinct topographies of self-experience, allowing individuals to sidestep certain conflicts and dilemmas, while simultaneously throwing others into high relief. I argue that a sustained interpretive tacking between these fields lends greater dimensionality to ethnographic analyses: Psychoanalytic ideas help to illuminate dynamic intrapsychic and interpersonal processes of meaning making, while ethnographic data emphasize the powerfully constitutive role of ethnotheories and social practices in conditioning the form, function, and expression of basic psychodynamic processes.

As the scientific ideology of genetics continuously gains strength, utilizes enormous resources for knowledge production and accumulates data, it also recruits supporters
worldwide. It touches upon the core of being a human and beholds the potential to reorganize concepts of personhood and the social relations that define it, which is the subject of this essay. I will first reflect the means by which genetics enter the social relations defining personhood. Its impact will be reflected through Wagner’s ‘fractal person’. Second, I will discuss the impact of genetic knowledge on interrelations with ancestors and descendants, with social parents and affinite relatives. The responsibility and decision making concerning reproduction will be explored through ethnographic examples. Third, I will observe the way genetics provokes the creation of new types of identity and social relations, and the processes of community building resulting from these emerging modes of being.

Drawing together emerging trends in therapy and the human sciences, the author offers an understanding of the situated nature of human problems and a way of changing the family's culture and idioms into a common language.

Cultural family therapy (CFT) is a synthesis of family therapy and transcultural psychiatry.[3][4]

CFT is an interweaving of "stories" (family predicaments expressed in narratives of family life) and "tools" (clinical methods for working with and making sense of these stories in cultural context). By interweaving stories and tools, CFT is aimed at understanding and change. Neither one alone suffices, as each of them produces only part of the solution.

The book recounts over two dozen family "stories" varying from brief vignettes and cameo portraits to longer, more detailed multigenerational narratives.

Nine "conceptual tools" for CFT are described. "Tools" refers to the actions and thoughts of therapists, part of their toolkit. Some are actions (like "spirals"), others are like lenses (such as "masks").

"Reviews of The Making of Psychotherapists:

“An insightful study of the training of psychoanalytic psychotherapists from an anthropological perspective…[and] a valuable contribution to ethnographies of professional socialization.”
- Journal of the Royal Anthropological Institute.

“A remarkable anthropological study via participant observation of the world of psychoanalysis and psychoanalytic psychotherapy. Davies has produced a tour de force of critical yet compassionate engagement covering all aspects of our institutional life, including the institution of the clinic itself…. Anyone involved with training or other work of any kind in psychoanalytic organisations who cares about the degree of self-knowledge and social awareness they bring to their jobs should read this work.”
- Professor Andrew Samuels (Analytical Psychology), University of Essex


"According to James Davies's fascinating book, the medicalized mental health landscape in which English psychoanalytic institutes currently operate...further discourages analysts from critically assessing their institutional systems, theoretical assumptions, and professional practices....This thought-provoking book, which is suitable for teaching at both the graduate and undergraduate level, should make even the most unreflexive analyst question traditional institutional practices. If such questioning ultimately leads to better patient care, then we all stand to benefit"
- Medical Anthropology Quarterly

“James Davies has produced an unprecedented book that is stimulating, challenging and unequivocal in its claims.”
- The United Kingdom Association for Psychotherapy Integration.

“His careful and well-written examination of the training process and the insights that he brings from anthropology offer us a timely and valuable contribution to meeting the many challenges now threatening the vitality and even very existence of our profession…. This groundbreaking new book dissects the way that the profession is taught and asks whether its very vitality is at stake.”
- The Foundation for Psychotherapy

“A wise, thoughtful, careful examination of a world often shrouded in secrecy. Davies is both a trained psychotherapist and a trained anthropological observer. As a result, his observations have a quite different feel than most of the literature in either field. Not only psychotherapists, but their clients (not to mention anthropologists) can look to this book to understand how this profession learns to see and respond to human pain.”
- Professor Tanya Luhrmann, (Anthropology and Psychology),
Stanford University

“Combining narrative and analytical skills, Davies provides a gripping story of life among trainee and professional psychoanalytic therapists and their patients. The clinic is the participant anthropologist's village and the dramatis personae are the individuals he studies, whose ambitions and problems punctuate their learning and experiences of psychotherapy.... While laying bare the sometimes unpalatable essence of such training, Davies conveys warmth and empathy for his fellow participants. The value of the study goes beyond the particular instance of psychoanalysis and tells us how small groups meet all kinds of unanticipated consequences as they transmit the knowledge on which their profession depends”.
- Professor David Parkin (Social Anthropology),
University of Oxford.

“I highly recommend this book to anyone interested in the field of psychoanalysis, in
the culture of institutions, and in how institutions foster change in their constituent members.”
- Contemporary Psychology (American Psychological Association).

“James Davies’ ‘The Making of Psychotherapists: An Anthropological Analysis’ is a thorough and thought provoking anthropological study of the culture of psychoanalytic training…. On his impressive juxtaposition of mastery of both anthropological and psychoanalytic theory, Davies points out that in a parallel development psychoanalysis developed the notion of countertransference and anthropology that of self-reflexivity….Davies’ book is well written, thoroughly and academically resourced and describes with acute detail the striving for the establishment of the doctrine of psychoanalysis…. It is essential reading for anyone involved in the therapy world who is interested in the understanding of the philosophical, historical, social and political implications of the construction of psychoanalysis in the twentieth century.”
- The European Journal of Psychotherapy and Counselling."

This is the framing document for the presentation “English as Therapy” delivered September 27 to the 2015 NeuroELT Brain Days International Conference, Kyoto, Japan. This presentation introduces CNE (Cognitive Neuroeducation), a new learning-based, noninvasive, nonpharmacological modality for intervention in cognitive and behavioral disorder with the promise of full recovery therefrom. CNE is unique in that it is the only modality in the fields of learning and mental health that is strictly tied to how the brain actually works within a tightly constructed, exhaustively comprehensive model of the mind as formed exclusively from rigorous hermeneutic and phenomenological analysis.

Humans – through the biological determinants of evolutionary selection – have developed a uniquely social brain. In the human social brain, learning is the principal mechanism that shapes all behavior, and language is the medium through which learning takes place and cognition is formed. Cognition is the understanding of ourselves, others and the world around us. But the processes of cognitive development – that is, how we learn, what we learn, how we understand the world around us, and, consequently, how we are molded to behave – can be blocked or can become distorted.

In this presentation we explore the processes in the human social brain by which learning is realized and cognition and behavior are shaped, and the principles of CNE that can be applied, both in the classroom and in a remedial setting, to stimulate these processes in engendering positive learning realization and self-affirming, socially adaptable behavior.

Child rearing is a universal task, yet there are differing solutions according to the dynamics of socio-cultural milieu in which children are raised. Cultural models of what is considered good or bad parenting become explicit in every day routine practices. Focusing on early mother-infant interactions in this article we examine the discursive practices and strategies that foster cultural values such as autonomy and relatedness. Drawing on micro-analysis of videotaped mother-infant interactions from middle class families in Muenster, Germany and farming Nso families in Kikaikelaki, Cameroon, we aim at illustrating how diverse discursive strategies construct alternative versions of the child’s experience of self and self-in-relation-to-others. In each case, mothers draw on discursive practices that convey cultural norms and values that fit the relevant cultural context.

This comparative study examines the way Israeli Holocaust descendants and Cambodian genocide descendants differentially reconstitute " discontinued " descendant-ancestor relations with the genocide dead they never knew. Empirically examining the way distant bonds " discontinued " in contexts of warfare and mass suffering are restored in everyday life, this study fills a lacuna in the scholarship on genocide legacies, continuing bonds, and person-dead contact. Descendants depict channels of engagement with the dead entailing person-person-dead contact, person-object interaction, and imaginal conversations, constituting copresence and intersubjectivity. Contrary to trauma theory, Holocaust and genocide studies, and the anthropology of absence that reduce relations with the dead to maladaptive identification or the burdensome presence of voided absence, the data points to normalized and empowering relations. Comparative findings contribute to our understanding of the way cross-cultural meaning making differentially conceptualizes the porous border between the living and their ancestors and informs the restoration of (dis)-continued bonds. [continuing bonds, intergenerational transmission of trauma, genocide legacies, memory, death, intercultural variation] Although much has been written about the psychological legacy of trauma survivors and their descendants (Danieli 1998; Kidron 2012), we know little regarding descendants' lived experience of the presence of and relations with those long dead and the mechanisms through which these bonds are constituted and sustained. Recent studies have shown that survivor-descendant empathic interaction and person-object interaction with memento mori constitute the taken-for-granted material, embodied, and emotive copresence of the geno-cide past in the familial domain (Kidron 2009). We may ask whether within this context of the " living memory " (Halbwachs 1980) of genocide in the survivor home, descendants also empathically sense and engage with absent relatives. Do descendants give their absence form, content, and voice? Considering the absence of direct descendant relations with the distant dead and what the literature depicts as the absence of trauma descendant knowledge regarding the genocide and prewar past (Danieli 1998), how might these relations be con-stituted? How do descendants depict this engagement? In keeping with trauma theory, are relations experienced as a personal burden (Wardi 1990), as a psycho-socially distressing form of identification (Kestenberg 1992), or a meaningful and normalized experience of everyday life? Are these relations solely constituted by the deathworlds that ruptured the lives of their forbears? Alternatively, do inherited ancestor-descendant relations mark the

"Elinizdeki bu kitap, sosyal psikolojinin konularını en geniş kapsamıyla ele almakta, klasikleşmiş deneysel ve saha araştırmalarını en güncel bilimsel çalışmalarla harmanlamaktadır. Bu bakımdan, akademisyen ve öğrencilerin yararlanabileceği eşsiz bir kaynaktır. Kitapta, sosyal psikoloji konuları bölüm bölüm ele alınmıştır; ilgili kavram, terim, kuram ve araştırmalar aktarılırken her bölüm kendi içinde bir bütünlük arz edecek şekilde akıcı bir öyküsel kurguyla ve dille yazılmıştır ayrıca bu kitap; tarihsel olaylarla, edebî ve felsefi metaforlarla zenginleştirilmiştir.
Ayrıca bu kapsamlı çalışma, sadece bilimsel bir disiplinin temel konularını okuyucuya aktarmakla kalmamakta, aynı zamanda savaş, açlık, çevre gibi gerçek dünya sorunlarının sosyal psikolojik boyutlarıyla ilgili çözüm önerileri de getirmektedir. Bu bakımdan elinizdeki kitap yalnızca bir ders kitabı değil, aynı zamanda sosyal psikolojiye ilgi duyan herkesin merakla okuyabileceği bir kitaptır."

The Brazilian Spiritualist Christian Order Vale do Amanhecer (Valley of the Dawn) is the place where the worlds of the living and the spirits merge and the boundaries between lives are regularly crossed. Drawing upon over a decade of extensive fieldwork in temples of the Amanhecer in Brazil and Europe, the author explores how mediums understand their experiences and how they learn to establish relationships with their spirit guides. She sheds light on the ways in which mediumistic development in the Vale do Amanhecer is used for therapeutic purposes and informs notions of body and self, of illness and wellbeing.

Pierini, E., 2020, Jaguars of the Dawn: Spirit Mediumship in the Brazilian Vale do Amanhecer, New York; Oxford: Berghahn.

https://www.berghahnbooks.com/title/PieriniJaguars

The Kampala Programme for Empowering Girls, a Ugandan NGO, is part of a much larger transnational movement that aims to psychologically, economically, and politically empower adolescent girls around the world. Global girls' empowerment advocates draw from the convergence of two lines of research: long-standing demographic studies that correlate girls' schooling with fewer and healthier pregnancies and western developmental psychology's concern with the adolescent girl's presumed crisis of self-esteem. Yet, as anthropologists have long shown, the ways people grow up are culturally and historically specific. In order to " empower " young women in urban Uganda, the internationally educated, elite women running the NGO had to persuade their participants to articulate low self-esteem, even as these young women claimed complete confidence. To do so, elite NGO officers entwined explicit feminist pedagogy with tastes for foreign foods, fashion, and travel, cultivating what I call " aspirant feminism " —a desire for membership in the transnational feminist movement because it offers pathways to social mobility that are both desirable and difficult to obtain for young Ugandan women. Paradoxically, the workshop became both the grounds for developing new aspi-rational capacities as well as an arena for the reproduction of class difference.

Inuit approaches to childrearing reflect a particular concept of person- hood that may be termed relational, ecocentric, and cosmocentric (Kirmayer, 2007; Kirmayer, Fletcher, & Watt, 2008). As described in the first part of this commentary, Inuit understand the self as being in constant transaction with larger forces in the environment. This ecocentric and cosmocentric view gives different meaning to the challenges described by Briggs in her portrait of Inuit childrearing. It suggests that teasing has more than one goal. One objective is to impress on the child the importance of adhering to norms of interpersonal behavior (while tacitly acknowledging the com- plexity of our conflicting desires and emotions as human beings). Another objective of teasing is to encourage the child to engage in an active pro- cess of searching for the right way to think and act pro-socially in everyday encounters. A third objective is to reduce anthropocentrism and instil a cos- mocentric view. Within Inuit culture, teasing communicates social norms in a powerful way that the child is unlikely to forget. Rather than setting out clear rules to follow, however, it serves to create anxiety or concern about a whole domain of behavior. This focus encourages an active engagement with questions of the child’s place in the social world and the cosmos.

In this paper, I take the ethnographic case of Family Constellations therapy as practiced in Oaxaca, Mexico, to demonstrate how a non-native therapeutic practice articulates with local cultural frameworks to foster novel forms of therapeutic experience and sociality. Family Constellations is a German group therapy in which participants seek to resolve current personal conflicts or problems by working on the " hidden dynamics " generated by transgenerational family traumas. In therapeutic groups, attendees " represent " each other's family members—both living and deceased—to reveal meaningful events, relationships, betrayals, and feelings that have impacted the " family system. " I argue that Constellations in Oaxaca promotes particular forms of what I call " psy-sociality, " or sociality generated by globalizing psy concepts, diagnoses, and practices, which produce new sites for self-work but also for jointly processing social suffering, familial conflict, and psychological distress. First, participants socialize in a very structured way that promotes an embodied connection to others. Second, participants are overtly socialized into particular ways of speaking, knowing, interpreting, and acting upon the self and the family. Finally, participants are also often given quite explicit guidance for how to confront current sociofamilial conflicts with which they are grappling. In the process, participants and therapists witness, negotiate, and re-signify historically rooted cultural scripts, thus localizing this foreign therapeutic practice according to the needs, desires, and cultural context of present-day Mexico. Family Constellations is one of the fastest-growing psychological therapies in the world. Developed in the 1990s by German psychotherapist and former Jesuit priest Bert Hellinger, it has become a global phenomenon over the past two decades, spreading to over 35 countries in five continents. Although it hasn't yet taken off in the United States, it has become almost mainstream in Germany and other European countries. Thousands of psychologists, psychiatrists, counselors, and other mental health practitioners worldwide are licensed in Family Constellations, which brings together family systems therapy, existential phenomenology, and Zulu cosmological beliefs and forms of ancestor reverence that Hellinger observed when he served as a missionary in South Africa during the 1950s and 1960s. The main premise of Family Constellations is that problems in our lives can be resolved by identifying family patterns and unconscious loyalties to our ancestors, since we are thought to carry " hidden dynamics " created by intergenerational traumas, secrets, and conflicts. Importantly, Family Constellations is not a " talking cure. " To identify and resolve family issues, participants channel, or " represent, " family members—alive and dead—of other participants. Practitioners insist that this is not spirit possession, nor is it a dramatic role-playing performance. Rather, according to Family Constellations professionals, representatives are tapping into the " energy " of the family system and moving " morphic fields " through processes of " quantum physics. " Yet facilitators spend little time explaining the technicalities of how this " quantum physics " works: the important thing is for family dynamics—and secrets—to be revealed through representatives' actions and feelings.

Cultural psychiatry (transcultural psychiatry, cross-cultural psychiatry, or ethnopsychiatry) is an interdisciplinary field of research and clinical practice concerned with the impact of culture on mental health and illness. Culture, in this context, refers to the shared knowledge, practices, values, and institutions that constitute particular ways of life of communities or groups. The different terms for the field reflect particular intellectual and research traditions as well as changing configurations of the social world, but all address questions of enduring importance concerning variations in the causes, experience, expression, and course of mental health problems and the efficacy of specific modes of individual or collective coping, social response, and healing practices. In addition to these scientific questions, cultural psychiatry is an applied health discipline that aims to develop methods of clinical assessment, treatment, and prevention of mental health problems appropriate for culturally diverse populations. Finally, cultural psychiatry is concerned with psychiatry itself as a cultural institution, critically examining its social history, cultural assumptions, and impact on society. This self-reflexive aspect of the field provides a basis for intercultural dialogue and knowledge exchange.

This essay is slated to appear in the festschrift for Alan Culpepper in Brill's Biblical Interpretation Series (2018), Anatomies of the Gospels and Beyond, edited by Mikeal Parsons, Elizabeth Stuthers Malbon, and myself. This essay applies Cognitive-Critical Biblical Analysis to the human development of material behind the texts of Paul's writings as a complement to those who have worked on the material in front of biblical texts, as Alan Culpepper has done with Gospel traditions.

People in different cultures have strikingly different construals of the self, of others, and of the interdependence of the 2. These construals can influence, and in many cases determine, the very nature of individual experience, including cognition, emotion, and motivation. Many Asian cultures have distinct conceptions of individuality that insist on the fundamental relatedness of individuals to each other. The emphasis is on attending to others, fitting in, and harmonious interdependence with them. American culture neither assumes nor values such an overt connectedness among individuals. In contrast, individuals seek to maintain their independence from others by attending to the self and by discovering and expressing their unique inner attributes. As proposed herein, these construals are even more powerful than previously imagined. Theories of the self from both psychology and anthropology are integrated to define in detail the difference between a construal of the self as independent and a construal of the self as interdependent. Each of these divergent construals should have a set of specific consequences for cognition, emotion, and motivation; these consequences are proposed and relevant empirical literature is reviewed. Focusing on differences in self-construals enables apparently inconsistent empirical findings to be reconciled, and raises questions about what have been thought to be culture-free aspects of cognition, emotion, and motivation.

Achievement is something that many people in the contemporary age have been primed to be oriented towards. But what are the effects and consequences of ACTUALLY ACHIEVING? Why do some people find achievement brings untold happiness, while others find it catapults them into misery? This theoretical introduction offers an overview of the relevant issues, developing a framework for further study of achievement and its effects.

This article uses the Dual Process Model (DPM) in an analysis of the national mourning of tens of thousands of disappeared in Chile and Argentina by adapting the model from the individual to the collective level where society as a whole is bereaved. Perpetrators are also involved in the national mourning process as members of a bereaved society. This article aims (1) to demonstrate the DPMs significance for the analysis of national mourning in post-conflict societies; and (2) to explain oscillations between loss orientation and restoration orientation in coping with massive losses that seem contradictory from a grief work perspective.

How culturally and historically specific is the experience of romantic love.  Western expectations and beliefs about romantic love clearly develop out of our unique historical trajectory and cultural background. But this obvious truth should not blind us to deeper correspondences between our emotional lives and the emotional lives of people in cultures different from our own, who, like lovers in our society, report an intense idealization of a loved person, feelings of exaltation in their presence, and suicidal despair when they are absent. The cross-cultural and historical instances presented in this article shows that romantic love is not necessarily the prerogative of a leisured class or a complex society; it is not solely heterosexual, nor does it always lead to marriage; it is not intrinsically linked to capitalism, small families, sexual oppression, a cult of motherhood, or a quest for identity, and is not simply a disguise for lust or evidence of the unseen hand of evolution at work.  The extraordinary phenomenon of romantic attraction ought to be understood as a peculiarly human response to characteristic social contradictions and tensions that people seek to escape through the love of another individual.

Approximately 15% of US college students have used Adderall or other stimulant medications without a prescription or not as prescribed. The development of college academics into a field of practice amenable to unauthorized pharmaceutical intervention suggests a growing acceptance of pharmaceutical self-fashioning among young people in the United States. However, analyzing illicit stimulant use from college students' perspectives , we documented significant contestation over the practice's acceptability. For some, unauthorized stimulant use violated the rules of fair play, but for others it was an understandable strategy to gain an edge and maximize one's " return on investment. " Viewing college academics in market-oriented terms encouraged students to understand illicit stimulant use as an expectable (if not always morally acceptable) strategy for managing the competition of college life and a postrecession job market. This analysis shows how the moral valence of unauthorized stimulant use is strongly shaped by the sociocultural context that shapes people's realities.

Fertility is the natural capability to produce offspring. The inability to conceive and reproduce is termed as infertility. There are various factors leading to infertility like age, disease or the structure of the reproductive system. Infertility is a serious issue that is treated as a taboo thus has various social-psychological consequences. The data was collected from a sample of 40 respondent selected by snowball sampling using a semi-structured questionnaire from Rawalpindi city. The research was conducted over period of two month. The findings of the study revealed that infertile people face many difficulties when it comes to marital life. The family and society overall treated the infertile as a taboo; revolting and repellent excluding them from all social and cultural activities including decision making at familial level and participation in any cultural festivals. The exclusion thus made the infertile face serious psychological issues like depression, anxiety, guilt and dissatisfaction.

在当前人类学与认知科学、生物-演化科学等多领域交融的思潮下，早期儿童发展成为解开这个人类道德起源之谜的核心领域，中国社会则为探索道德发展提供了独特的实验场。从心理认知人类学视角出发，本文以儿童道德发展为题，梳理人类学和心理学的理论交集历程，回顾汉学人类学相关研究，并以作者“好孩子”系列作品为案例介绍引入心理学前沿理论和方法的人类学经验研究;同时，呼吁推动人类学和认知科学在理论、方法论和经验研究层面的全方位对话、给“人类学道德伦理研究”开拓新视野、注入新活力。
Influenced by the recent synergy between anthropology, cognitive science, and bio-evolutionary sciences, a new research agenda emerged to uncover the origins of human morality. Moral development during early childhood has become a core domain within this agenda. Specifically, contemporary Chi⁃ na has provided a unique field to investigate moral development for this line of research. This article pro vides a systematic introduction to the works on children’s moral development from the perspectives of psychological and cognitive anthropology. The article situates traditions on moral development research under broader theoretical conversations between anthropology and psychology. It reviews relevant research under these theoretical traditions in the history of sinological anthropology, because prior studies of Chinese children not only were influenced by these traditions but also exemplified them. The article then introduces re⁃ cent works in anthropology on Chinese children’s moral development that incorporated cutting-edge psychological theories and methods, through the example of“The Good Child”project based on my fieldwork in a Shanghai preschool. To sum up, this article calls for comprehensive engagements in theoretical, methodological, and empirical realms between anthropology and cognitive science. By doing so, we can expand the research scope and bring new potentials to anthropological research on morality and ethics.

This article explores the performative dimensions of the Zar ceremony as carried out throughout the Persian Gulf. This ceremony is mirrored by similar ones throughout North and East Africa, suggesting that the Zar may have resulted from cultural diffusion along historical trade routes. The Zar practitioners, the baba and the mama, have extensive demands in musical performance, movement and coordination in order to affect a palliative relief for persons affected by spirit ‘winds’ that inhabit them. The analysis in this paper uses the framework of ritual structure developed by Arnold Van Gennep and Victor Turner to show how the practitioners skilfully guide the person at the centre of the ceremony and the community of the ‘People of the Wind’ to a successful conclusion by bringing persons under treatment from a ‘normal’ state through a ‘liminal’ state to an eventual ‘reincorporated’ state in which relief is experienced. The performative aspects of the ceremony move those who are being treated through stages in which the inhabiting spirit is  addressed: induction, movement into a trance state both for the practitioner and the person being treated, addressing of the spirit by the practitioners and return of the person being treated to normal life. All of these stages are marked by special music, chanting and movement. The Zar ceremony is an important method of non-allopathic treatment for emotional disorders that might elsewhere be treated through psychiatry in clinical settings.

The aim of this study was to investigate how individuals;who had been victims of school bullying;perceived their bullying experiences and how these had affected them;and to generate a grounded theory of being a victim of bullying at school. Twenty-one individuals;who all had prior experiences of being bullied in school for more than one year;were interviewed. Qualitative analysis of data was performed by methods from grounded theory. The research identified a basic process of victimising in school bullying;which consisted of four phases: (a) initial attacks;(b) double victimising;(c) bullying exit and (d) after-effects of bullying. Double victimising refers to a process in which there was an interplay between external victimising and internal victimising. Acts of harassment were repeatedly directed at the victims from their social environment at school – a social process that constructed and repeatedly confirmed their victim role in the class or the group. This external victimising affected the victims and initiated an internal victimising;which meant that they internalised the socially constructed victim-image and acted upon this image;which in turn often supported the bullies’ agenda and confirmed the socially constructed victim-image. The findings also indicate the possible positive effect of changing the social environment.

Desde la denominada psicología introspectiva de la primera mitad del siglo XIX hasta la actualidad, se han seguido sin solución de continuidad numerosas escuelas psicológicas con el intento de explicar la psique humana.
Ante la imposibilidad de dar cuenta de todas ellas, me limitaré a las que pretenden dar una interpretación del psiquismo humano basándose en métodos experimentales o clínicos. Aunque no siempre es aceptado por estas escuelas, algunas de sus tesis no son puramente “científicas”, sino que contienen, de modo implícito o explícito, concepciones de carácter antropológico. A veces, esas escuelas defienden dichas concepciones del hombre desechando sin más o, por lo menos, no prestando demasiada atención a las experiencias y a los fenómenos que pueden hacerlas entrar en crisis. Debido a esos límites antropológicos, además de los propiamente científicos, ninguna de estas escuelas tomada aisladamente ofrece una explicación adecuada de la personalidad. En todas ellas, sin embargo, se encuentran aspectos que ayudan a entender los procesos y las motivaciones de la psique humana.
Las escuelas psicológicas que examinaré a continuación son cuatro: el conductismo, el cognitivismo, el psicoanálisis y la fenomenología. A la hora de elegirlas como objeto de estudio, he tenido en cuenta, sobre todo, el papel especial que estas cuatro escuelas han desempeñado y siguen desempeñando en la psicología. Lo cual no excluye que, desde el punto de vista científico, haya otras igualmente importantes .

The task of studying the impact of social class on physical and mental health involves, among other things, the use of a conceptual toolbox that defines what social class is, establishes how to measure it, and sets criteria that help distinguish it from closely related concepts. One field that has recently witnessed a wealth of theoretical and conceptual research on social class is psychology, but geographers' and sociologists' attitude of diffidence toward this " positivistic " discipline has prevented them from taking advantage of this body of scholarship. This paper aims to highlight some of the most important developments in the psychological study of social class and social mobility that speak to the long-standing concerns of health geographers and sociologists with how social position, perceptions, social comparisons, and class-based identities impact health and well-being.
DOI: https://doi.org/10.1016/j.socscimed.2017.11.037

This paper provides background information about the shamanism of the Tungus-speaking peoples in northeast China, particularly the Oroqen. It describes in detail the life, initiatory illnesses, training and healing practices of the last living Oroqen shaman who practiced this craft prior to the communist Chinese abolishment of such "superstitions" in the region just south of the Amur River in June or July 1952. Over three anguishing nights, hundreds of Oroqen participated in dusk to dawn rituals and begged the spirits to go away. Public, overt shamanistic healing rituals ended at that point.

Course syllabus for a second-year course in psychological anthropology with a general student base (many psychology majors, but also a wide variety). Draws on my own interest in phenomenology, neuroanthropology, anthropology of the senses, and skill acquisition.