Culture Medicine and Psychiatry最新文献

In the United States, HIV outbreaks are occurring in areas most affected by the opioid epidemic, including West Virginia (WV). Cultural Theory contends that multiple cultures co-exist within societies distinguished by their differing intensities of rules or norms of behavior ('grid') or degree of group allegiance/individual autonomy ('group'). Accordingly, we would expect that perceptions about HIV, including stigma, correspond with individuals' grid/group attributes. To explore this, we conducted qualitative interviews with people who inject drugs (PWID) recruited from a WV syringe service program. This paper focuses on our unexpected findings on stigma during a coinciding HIV outbreak. PWID living homeless identified as belonging to a 'street family'. Its members were mutually distrustful and constrained by poverty and drug dependence but despite their conflicts, reported openness between each other about HIV + status. Interviewees living with HIV perceived little enacted stigma from peers since the local outbreak. Contrasting stigmatizing attitudes were attributed to the town's mainstream society. The 'High Five' (Hi-V) Club, expressing defiance towards stigmatizing behavior outside the street family, epitomized the tensions between a desire for solidary and mutual support and a fatalistic tendency towards division and distrust. Fatalism may hinder cooperation, solidarity and HIV prevention but may explain perceived reductions in stigma.

In France, women can be incarcerated during pregnancy and can keep their babies with them in prison up to the age of 18 months. The small number of nurseries in France and their unequal geographic distribution as well as the high percentage of foreign prisoners often result in women's isolation from their usual cultural environment. Family members and cultural community play a crucial role in the process of mothering. The aim of this study is to explore through these mothers' narratives how they experience the cultural aspects of this process in the prison environment. We conducted semi-structured interviews to collect the experience of 25 mothers and 5 pregnant women in 13 different prison nurseries in France and used interpretative phenomenological analysis to explore the data. Four different themes emerged: prison: repression of cultural practices, prison: a culture of its own, loss of traditional culture, and cultural hybridization. The specific environmental architecture and operating rules in prison nurseries may induce acute repression regarding cultural ways of mothering. Considering both cultural permeability specific to the peripartum period during which women tend to more easily embrace cultural aspects from their environment, and family distance which restrains cultural transmission, these mothers gather multiple factors of vulnerability for full prisonization, as a form of forced assimilation to prison culture. But a sort of specific hybrid prison culture around motherhood seems to emerge instead, in a process similar to creolization.

While some early studies suggested that spirit mediums were psychiatrically ill individuals who found a culturally sanctioned role, subsequent work has found that they are generally in good physical and mental health. While the calling to be a healer often involves an initiatory illness, practitioners go on to play demanding social roles, suggesting that involvement in mediumship may be therapeutic for the practitioner. This study focuses on dang-ki healing, a form of Chinese spirit mediumship practiced in Singapore to explore whether participation in dang-ki healing is therapeutic for the mediums. We interviewed eight dang-kis from five temples about their life trajectories and assessed their mental health status with standardized psychological questionnaires. Most of the dang-kis did not appear to suffer from clinically significant emotional distress. Their narratives suggest that involvement in dang-ki mediumship may have therapeutic effects in which the embodied experience of self plays a central role. The dang-kis experienced changes in social identity, bodily experiences during spirit possession, and their overall sense of self through recurrent possession rituals. In general, the practice of spirit mediumship illustrates how the experiences and meanings of the self are constructed and reconstructed through body-world relations in ways that may confer a sense of wellness and social efficacy.

Pediatric asthma management in the U.S. is primarily oriented around caregivers. As evident in policy, clinical literature and provider practices, this caregiver-centric approach assumes unidirectional transfer of practices and knowledge within particular relational configurations of physicians, caregivers, and children. Reflecting broader societal values and hierarchies, children are positioned as passive recipients of care, as apprentices for future citizenship, and as the responsibility of parents who will train them in the knowledge and labor of asthma management. These ideas, though sometimes contradictory, contribute to a systemic marginalization of children as participants in their health care, leaving a conceptual gap regarding children's inclusion in chronic illness management: what children's roles in their health care are or should be. We address this conceptual gap by asking, what does pediatric asthma management look like when we center children, rather than caregivers in our lens? We draw data from a study of asthma management in St. Louis, Missouri, and Gainesville, Florida, which included 41 caregivers, 24 children, and 12 health-care providers. By asking children to show us how they manage asthma, we find that children actively co-construct health practices within broader interdependencies of care and the structural constraints of childhoods.

"Mothering while black" in Cleveland, Ohio is a radical act. This highly segregated, highly unequal urban environment is replete with the chronic stressors that degrade well-being and diminish survival for Black mothers and their infants; specifically, a maternal mortality rate two and a half times that of their white counterparts and an infant mortality rate nearly three times that of infants born to white mothers. In the midst of such tragedy and disadvantage, Black mothers strive to love and care for their children in ways that mitigate the toxicity of structural racism. The seventeen pregnant and postpartum Black women in this ethnographic study describe transformational experiences with what we label "betterment:" whereby they center their children's perspective and needs, reconsider their social networks, and focus on the future with an unflinching understanding of the constraints of structural racism. Locating betterment alongside other examples of maternal embodiment and through the rich theoretical lens of Black feminist scholars these participant narratives suggest that the toxic effects of racism and the means to resist them are embodied by Black mothers. A nuanced understanding of Black motherhood disrupts public discourses of blame and responsibility that obscure our collective duty to dismantle structural racism.

Much has been written about the multifaceted significance of food and eating from an anthropological perspective; the same can be said about the role of food in collective identity construction and nation building. In contrast, the nexus of food, memory, psychological trauma, and disordered eating has been less explored. The aim of this interdisciplinary article is to synthesize available knowledge on this topic by engaging with research literature in fields such as food history, anthropology, sociology, and psychiatry as well as autobiographical works, cookbooks, etc. One main section of the article focuses on the role of food and cooking in exile and refuge. Another section deals with the role of food in the aftermath of historical trauma, whereas a final section discusses various works on disordered eating in the wake of traumatic experiences. In sum, the dual nature of food and cooking-at once concrete and abstract, material and symbolic-offers an arena in which ambivalent memories of trauma can take on tangible form. The concept of postmemory may be useful in understanding how food and cooking can function both as a vehicle and as a remedy for intergenerational trauma.

According to psychiatry, Attention-Deficit/Hyperactivity Disorder (ADHD) is a chronic condition beginning in early life. Psychiatry advocates for early diagnosis to prevent comorbidities that may emerge in untreated cases. "Late"-diagnosis is associated with various hazards that might harm patients' lives and society. Drawing on fieldwork in Israel, we found that 'midlife-ADHDers,' as our informants refer to themselves, express diverse experiences including some advantages of being diagnosed as adults rather than as children. They share what it means to experience "otherness" without an ADHD diagnosis and articulate how being diagnosed "late" detached them from medical and social expectations and allowed some to nurture a unique ill-subjectivity, develop personal knowledge, and invent therapeutic interventions. The timeframe that psychiatry conceives as harmful has been, for some, a springboard to find their own way. This case allows us to rethink 'experiential time'-the meanings of timing and time when psychiatric discourse and subjective narratives intertwine.

Articulations of the chasm between ideal and attainable forms of care surfacing throughout the coronavirus (COVID-19) pandemic have highlighted the proliferation of unceremonious deaths associated with inequitable conditions. This paper reconsiders the preposterous temporality of pandemic care by following corpses in and out of clinical space. Written from the perspective of a MD/PhD student's encounter with a corpse replacing the patient on the medicine ward prior to pandemic onset, this paper asks how corpses might interrupt narratives of clinical care. Sifting through Eugène Ionesco's 1954 play "Amédée," Édouard Glissant's rejection of the tragic heroine, Achille Mbembe's positing of viscerality as autopsy, and David Marriott's theorization of blackness as corpsing among other engagements, I conceptualize how corpses might refigure clinical spaces as preposterous realms wherein distinctions between a before and after falter. Considering the continuities between an apparent before and after, I argue that the contemporary concerns punctuating the pandemic as a unique period in time might not be as contemporary as they first appear. Taking cues from literary analysis and fictional works, I engage the corpse as a figure that prompts a rethinking of what might constitute ideal as well as failed care. I argue that corpses in clinical space signal a critique of the ideal narrative arc, one that centers the medical provider as heroine/hero in the midst of tragedy. Turning to the corpse as an interruptive figure, I ask what this dominant narrative might ultimately demand of its cast of characters-protégé, provider, and patient.

Physician-assisted death (PAD) for patients suffering from mental illness is legally permitted in the Netherlands. Although patients' relatives are not entrusted with a legal role, former research revealed that physicians take into account the patient's social context and their well-being, in deciding whether or not to grant the request. However, these studies focussed on relatives' experiences in the context of PAD concerning patients with somatic illness. To date, nothing is known on their experiences in the context of PAD concerning the mentally ill. We studied the experiences of relatives with regard to a PAD request by patients suffering from mental illness. The data for this study were collected through 12 interviews with relatives of patients who have or had a PAD request because of a mental illness. We show that relatives are ambivalent regarding the patient's request for PAD and the following trajectory. Their ambivalence is characterised by their understanding of the wish to die and at the same time hoping that the patient would make another choice. Respondents' experiences regarding the process of the PAD request varied, from positive ('intimate') to negative ('extremely hard'). Some indicated that they wished to be more involved as they believe the road towards PAD should be a joint trajectory. To leave them out during such an important event is not only painful, but also harmful to the relative as it could potentially complicate their grieving process. Professional support during or after the PAD process was wanted by some, but not by all.

This article is based on 9 months of ethnographic fieldwork carried out in Cairo, Egypt during the years of 2015 and 2017 as part of a research project on the topic of type-2 diabetes. The article examines different understandings of the onset and treatment of type-2 diabetes across people in Cairo living with the condition and their healthcare providers. The article argues that those who are diagnosed with type-2 diabetes primarily relate their condition to experiences of ḍaghṭ (stress or pressure), above any other risk factors. This understanding clashes with healthcare providers who instead link type-2 diabetes primarily to obesity. The article exemplifies these different understandings of type-2 diabetes by drawing on the topic of food specifically, showing how the intake of food is not perceived by those diagnosed with type-2 diabetes as related to their condition in similar ways as is the case among their healthcare providers. As opposed to relating type-2 diabetes to matters of abundance and an excess consumption of food and calories, those in Cairo who are diagnosed with type-2 diabetes instead relate their condition to matters of deprivation and scarcity-as well as the experiences of ḍaghṭ brought on by such potential deprivation and scarcity.