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Showing 1 - 14 of 14 matches in All Departments
The social anthropology of sickness and health has always been concerned with religious cosmologies: how societies make sense of such issues as prediction and control of misfortune and fate; the malevolence of others; the benevolence (or otherwise) of the mystical world; local understanding and explanations of the natural and ultra-human worlds. This volume presents differing categorizations and conflicts that occur as people seek to make sense of suffering and their experiences. Cosmologies, whether incorporating the divine or as purely secular, lead us to interpret human action and the human constitution, its ills and its healing and, in particular, ways which determine and limit our very possibilities.
The Earth People of Trinidad draw on Yoruba sources to assert the particular power of female creativity. This first new Caribbean religion since Rastafari is led by a woman, Mother Earth, whose ideas emerged from her experience of a cerebral disease. The author, Roland Littlewood, who is both a psychiatrist and a social anthropologist, offers a nonreductionist view on the relationship between pathology and creativity, between the natural and the human sciences.
Intercultural Therapy: Challenges, Insights and Developments examines the impact of the work of the Nafsiyat Intercultural Therapy Centre in North London, which focused on providing free, psychodynamic therapy. Set up by Jafar Kareem, the centre was the first psychotherapy service with the specific task of offering psychodynamic psychotherapy to Britain's Black and ethnic minority population. The editors of this book have invited a number of Nafsiyat therapists and colleagues to give their view on what has changed, or not changed, in regard to the integration of intercultural issues into mainstream therapy. Intercultural Therapy will be of interest to all psychotherapists working in multicultural practices, as well as practitioners and social workers.
The social anthropology of sickness and health has always been concerned with religious cosmologies: how societies make sense of such issues as prediction and control of misfortune and fate; the malevolence of others; the benevolence (or otherwise) of the mystical world; local understanding and explanations of the natural and ultra-human worlds. This volume presents differing categorizations and conflicts that occur as people seek to make sense of suffering and their experiences. Cosmologies, whether incorporating the divine or as purely secular, lead us to interpret human action and the human constitution, its ills and its healing and, in particular, ways which determine and limit our very possibilities.
Social scientific studies of medicine typically assume that systems of medical knowledge are uniform and consistent. But while anthropologists have long rejected the notion that cultures are discrete, bounded, and rule-drive entities, medical anthropology has been slower to develop alternative approaches to understanding cultures of health. This provocative volume considers the theoretical, methodological, and ethnographic implications of the fact that medical knowledge is frequently dynamic, incoherent, and contradictory, and that and our understanding of it is necessarily incomplete and partial. In diverse settings from indigenous cultures to Western medical industries, contributors consider such issues as how to define the boundaries of "medical" knowledge versus other kinds of knowledge; how to understand overlapping and shifting medical discourses; the medical profession's need for anthropologists to produce "explanatory models"; the limits of the Western scientific method and the potential for methodological pluralism; constraints on fieldwork including violence and structural factors limiting access; and the subjectivity and interests of the researcher. On Knowing and Not Knowing in the Anthropology of Medicine will stimulate innovative thinking and productive debate for practitioners, researchers, and students in the social science of health and medicine.
Intercultural Therapy: Challenges, Insights and Developments examines the impact of the work of the Nafsiyat Intercultural Therapy Centre in North London, which focused on providing free, psychodynamic therapy. Set up by Jafar Kareem, the centre was the first psychotherapy service with the specific task of offering psychodynamic psychotherapy to Britain's Black and ethnic minority population. The editors of this book have invited a number of Nafsiyat therapists and colleagues to give their view on what has changed, or not changed, in regard to the integration of intercultural issues into mainstream therapy. Intercultural Therapy will be of interest to all psychotherapists working in multicultural practices, as well as practitioners and social workers.
The first new religion in the Caribbean since Rastafari, the Earth People draw on West African sources, assert a renascent African identity, and celebrate female creativity. They argue that Black people are the guardians of a natural environment, which is constantly under threat from European science. In this 1993 book, Dr Littlewood, who is both a psychiatrist and a social anthropologist, criticizes received ideas about pathology and creativity. The founder's ideas emerged in her experience of cerebral disease, and Dr Littlewood shows how the Earth People reinterpret radical personal experiences to build a community. While naturalistic and personalistic interpretations of human life are both valid and necessary, neither can be reduced to the other.
Professor Littlewood's lectures marshal arguments that help us understand more clearly how we interactively use religion and science/healing to come to terms with the world around us. The lectures draw in part on the author's clinical work as a psychiatrist with patients from religious movements in the West, but are primarily based on his earlier anthropological fieldwork with a new African-Caribbean religion in Trinidad, and more recently with ethical transformations in the older Caribbean cults and among the ultra-Orthodox Jewish Hasidim. There exists a close relationship between the explanations of misfortune, reconciliation, and restitution in the historical - and other - religions and in therapeutics. Professor Littlewood believes that cosmological and redemptive assumptions exist in any type of healing, whether physical or psychological. Spiritual and healing theories interact in surprising ways, and he examines the religious aspect in systems of therapeutics as well as the appearance of healing practices within social institutions that are generally regarded as religious.
Psychiatry conventionally regards spirit possession and dramatic healing rituals in non-European societies as forms of abnormality if not mental illness. Roland Littlewood, a psychiatrist and social anthropologist, argues that it is necessary to take into account both social process and personal cultural meaning when explaining psychiatric illness and "deviant" behavior. Littlewood brings anthropological and psychiatric literature to bear on case studies of self-poisoning, agoraphobia, hysteria, chronic fatigue syndrome, post-traumatic stress, male sexual violence, and eating disorders. He contends that Western psychiatric illnesses are themselves "possession states" -- patterns by which individual agency is displaced through an idiom of alien intrusion whether of a spirit or a disease. Pathologies of the West is simultaneously an original approach to psychiatric illness in its international perspective and an introduction to recent developments in the social anthropology of medicine. It examines critically the relevance of phenomenological, structural, and ethological approaches to understanding extreme personal experience. Littlewood argues that anthropology must not simply provide a cultural alternative to sociological critiques of medicine -- psychiatry itself should take into account the ways in which cultural values are acted out by individuals.
Psychiatry conventionally regards spirit possession and dramatic healing rituals in non-European societies as forms of abnormality if not mental illness. Roland Littlewood, a psychiatrist and social anthropologist, argues that it is necessary to take into account both social process and personal cultural meaning when explaining psychiatric illness and "deviant" behavior. Littlewood brings anthropological and psychiatric literature to bear on case studies of self-poisoning, agoraphobia, hysteria, chronic fatigue syndrome, post-traumatic stress, male sexual violence, and eating disorders. He contends that Western psychiatric illnesses are themselves "possession states" -- patterns by which individual agency is displaced through an idiom of alien intrusion whether of a spirit or a disease. Pathologies of the West is simultaneously an original approach to psychiatric illness in its international perspective and an introduction to recent developments in the social anthropology of medicine. It examines critically the relevance of phenomenological, structural, and ethological approaches to understanding extreme personal experience. Littlewood argues that anthropology must not simply provide a cultural alternative to sociological critiques of medicine -- psychiatry itself should take into account the ways in which cultural values are acted out by individuals.
Revealing a tension between the medical model of depression and the very different language of theology, this book explores how religious people and communities understand severe sadness, their coping mechanisms and their help-seeking behaviours. Drawing from her study of practicing Catholics, contemplative monks and nuns, priests and laypeople studying theology, the author describes how symptoms that might otherwise be described as pathological and meet diagnostic criteria for a depressive disorder are considered by some religious individuals to be normal and valued experiences. She explains how sadness fits into the 'Dark Night of the Soul' narrative - an active transformation of emotional distress into an essential ingredient for self-reflection and spiritual growth - and how sadness with a recognised cause is seen to 'make sense', whereas sadness without a cause may be seen to warrant psychiatric consultation. The author also discusses the role of the clergy in cases of sadness and depression and their collaboration with medical professionals. This is an insightful read for anyone with an interest in theology or mental health, including clergy, psychiatrists and psychologists.
Medical anthropologists, medical sociologists and health educationalists have assumed that 'systems of medical knowledge' held by indigenous peoples and by Westerners alike are generally uniform and consistent. Over the last few years it has become evident that this is not so: frequently members of social groups, and their healers, do not have a clearly established rationale for health beliefs and medical practices. This book collects together some recent works in medical anthropology which argues that there are limits to local health-related knowledge, whether in the mind of the informants themselves or in the analytical models of the anthropologist.
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