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At least 415 records · Page 23Linked to original sources
PubMed1997

Discourse, power, and the diagnosis of weakness: encountering practitioners in Bangladesh.

The author's experiences as a "patient" of nonbiomedical practitioners, and an examination of Bangladeshis encounters with practitioners (daktars [biomedical doctors], herbalists, exorcists, and diviners), reveal the interactive means by which the diagnosis of durbalata (weakness) is constructed. In the cases presented, facing power in the person of the practitioner means losing face. I argue that discursive phenomena above and below the lexical level are responsible. The phenomena described--(1) interruption or dismissal of the patient's words by practitioner and others present during the clinical encounter, (2) divinatory routines that assign the durbalata label to women, and (3) one patient's use of "creaky" voice quality in a strictly "popular sector" (domestic) encounter--are nonreferential but socially significant semiotic processes that operate, for the most part, beneath the level of discursive awareness. These encounters and their outcomes have more to do with social reproduction than with any unambiguously effective therapeutic outcome.

Bangladesh↗
PubMedDate not supplied

[Camouflage and transparency].

This study establishes analogies between some universal symbols and death rituals developed in nursing, based on the comprehension of ELIADE. It shows the existent camouflage of these rituals in the nursing profession and points out to the need of eliciting (making transparent) these practices in order to enrich nursing practice, thus benefitting caretakers and patients.

Ceremonial Behavior↗
PubMed2003

[Critical analysis of rituals in a medico-surgical nursing setting].

In this article, a historical review of the meanings of nursing rituals is presented aiming at constructing a critical analysis of the ritualistic practice in surgical nursing. Ritualistic actions in nursing and surgical nursing are supported by the history of the profession, by nurses' education and by the myths in the organizational and cultural and surgical settings. These actions are criticized by authors in face of the present theoretical and professional thought.

Ceremonial Behavior↗
PubMed2005

[The existential game and the ritualization of death].

This reflection approaches the fear of death that has accompanied human existence from its dawn. Humans are the only living beings who know about death, which makes them anticipate this fear by turning it into a companion for life. In order to reduce this "deadly anguish", mankind has had to negotiate with death over time, as a way of confronting this fear. This understanding becomes important since we are nursing professionals who, in our daily work, deliver care to the human being in the process of dying.

Attitude to Death↗
PubMed2005

The kidneys in the Bible: what happened?

The kidneys, always used in the plural (kelayot), are mentioned more than 30 times in the Bible. In the Pentateuch, the kidneys are cited 11 times in the detailed instructions given for the sacrificial offering of animals at the altar. Whereas those instructions were for purification ceremonies at the Temple, sacrificial offerings were made subsequently in seeking divine intervention for the relief of medical problems. In the books of the Bible that follow the Pentateuch, mostly in Jeremiah and Psalms, the human kidneys are cited figuratively as the site of temperament, emotions, prudence, vigor, and wisdom. In five instances, they are mentioned as the organs examined by God to judge an individual. They are cited either before or after but always in conjunction with the heart as mirrors of the psyche of the person examined. There is also reference to the kidneys as the site of divine punishment for misdemeanors, committed or perceived, particularly in the book of Job, whose suffering and ailments are legendary. In the first vernacular versions of the Bible in English, the translators elected to use the term "reins" instead of kidneys in differentiating the metaphoric uses of human kidneys from that of their mention as anatomic organs of sacrificial animals burned at the altar. This initial effort at linguistic purity or gentility has progressed further in recent versions of the Bible, in which the reins are now replaced by the soul or the mind. The erosion may have begun in the centuries that followed the writing of the Bible, when recognition of the kidneys as excretory organs deprived them of the ancient aura of mysterious organs hidden deep in the body but accessible to the look of God. At approximately the same time, Greek analytical philosophy argued that the brain, which is never mentioned in the Bible, was the most divine and sacred part of the body. This argument gained ground in the past century, when the functions of the brain were elucidated, and ultimately established in the 1960s, when salvaging the kidneys for transplantation necessitated a change in the definition of death as irreversible brain function. It is ironic that advances in understanding kidney function and in nephrology that made kidney transplantation feasible may have contributed, albeit indirectly, to the gradual elimination of the metaphoric mention of human kidneys in the Bible.

Animals↗
PubMed1984

Playing doctor, seriously: graduation follies at an American medical school.

In American medical schools, the period of time between the announcement of internships and graduation is known as FYBIGMI, for "Fuck You Brother I Got My Internship." At University Medical School (pseudonym), as at most American medical schools, this period culminates in an elaborate musical comedy (attended by faculty and relatives) in which faculty are abused, patients are represented in terms of stigmatized stereotypes, and the students demonstrate a profane familiarity with cultural taboos. Using the analytic methods of cultural anthropology, this examination of the FYBIGMI performance at U.M.S. focuses primarily on the seniors' presentation of their newly acquired professional identity, which is constituted in the skits by recurring oppositions to socially stigmatized, medically self-destructive patients. In this oppositional logic, racial stereotypes play a particularly large role. In addition, the seniors establish their new social status by inverting their relationship to their (former) supervisors on a personal basis, and by confronting the audience with their professional ability to treat cultural taboos with profane familiarity. The FYBIGMI theatrical, and its representation of professional identity, is analyzed in relation to a proposed model of the underlying structure of the process of medical education, that is, an escalating dialectic of intimidation and self-congratulation.

Black or African American↗
PubMed1991

Couvade syndrome: male counterpart to pregnancy.

Couvade is the common but poorly understood phenomenon whereby the expectant father experiences somatic symptoms during the pregnancy for which there is no recognized physiological basis. Symptoms commonly include indigestion, increased or decreased appetite, weight gain, diarrhea or constipation, headache, and toothache. Onset is usually during the third gestational month with a secondary rise in the late third trimester. Symptoms generally resolve with childbirth. Couvade has been seen as an expression of somatized anxiety, pseudo-sibling rivalry, identification with the fetus, ambivalence about fatherhood, a statement of paternity, or parturition envy. It is likely that the dynamics of couvade may vary between individuals and may be multidetermined.

Ceremonial Behavior↗
PubMedDate not supplied

Foster-family care for the elderly: surrogate family or mini-institution?

The rationale behind adult foster care (AFC) has been that "participation in the life of the family" is superior to institutionalization. The extent to which AFC is familial has been widely debated, ranging from claims that this environment provides a surrogate family, to claims that it is no more than a mini-institution. This paper discusses the extent to which elderly clients are integrated into the family and the method by which such integration was measured in a sample of one hundred adult foster homes in New York State. The four dimensions used to measure familism were Affection, Social Interaction, the performance of Ritual, and the minimization of Social Distance.

Affect↗
PubMed1995

Psychometric measures of trauma among psychiatric patients reporting ritual abuse.

Increasing reports by psychiatric patients of ritual abuse have provoked a debate about the appropriate interpretation of such allegations. Some authors contend that these claims represents fantasy material, dissimulation, or delusions. Others maintain that patients' descriptions of ritualized trauma may constitute a newly identified psychiatric syndrome. The present investigation compared psychometric measures of trauma, the MMPI-2 PK and PS scales, in a group of patients reporting ritual abuse and another group with no such accounts of ritual abuse. Comparisons were statistically significant with mean PK and PS scores of 86.3 and 85.8, respectively, for the 34 reporting ritual abuse and 58.3 and 58.7 for the 31 not reporting ritual abuse. Further, 91% of the patients alleging ritual abuse had scores on at least one of the two scales within the clinical range, i.e., T score > or = 65. It was concluded that patients reporting histories of ritual abuse also showed significantly elevated scores on these scales and their scores were higher than those obtained for a sample of patients not reporting ritual abuse.

Adolescent↗
PubMed1986

Parameters of kava used as a challenge to alcohol.

The kava bowl, a traditional feature of Pacific Island societies, has been adopted and adapted by a number of Aboriginal (Yolngu) communities of northern Australia, where it was introduced in the hope that it would challenge alcohol. This paper reports a study of its usage at Elcho Island, Northern Territory. At the high level of intake in this community, medical effects hitherto unreported are being observed. Some, such as a condition of detachment, reminiscent of the archetypal 'blissful indolence' of the lotus-eaters of Greek tradition as limned by the poet Homer, are obvious to the lay observer. Other effects are apparently advantageous for the management of alcohol abuse and some forms of psychosis. A surprising effect is the occurrence of a pellagrinous reaction. These observations indicate that further studies of the clinical effects and the human metabolism of high dosage kava are needed. Looming over all are questions of pharmacology. Do the kava pyrones possess anxiolytic or antipsychotic properties? Do they indeed have the property for which Pacific missionaries introduced them to Australia, as an alternative to alcoholism?

Alcoholism↗
PubMed1997

The meaning and function of ritual in psychiatric disorder, religion and everyday behaviour.

OBJECTIVE: Ritual is a central feature of obsessive-compulsive disorder (OCD) and is found in other psychiatric conditions. Defined in a general sense, it is seen in the everyday behaviour of animals and of humans, in secular ceremonies, and in religion. This paper examines the various types of ritual. It considers the common features and differences. METHOD: Material from psychiatric, biological, sociological, anthropological and religious studies literature is reviewed and discussed. RESULTS: The term 'ritual' describes a wide variety of phenomena. These include the rituals of OCD and range from relatively simple animal signals to profoundly meaningful human behaviour. A common feature is stereotyped physical activity which conveys information. Some clinical, developmental, evolutionary and religious/historical evidence suggests that stereotyped motor behaviour may be the primary phenomenon. CONCLUSIONS: The study of ritual in all its manifestations provides insight into the basis of important human behaviours. Obsessive-compulsive disorder is a likely paradigm for this study. Psychiatry, with its clinical orientation and biopsychosocial perspective, is a discipline within which the study might occur.

Adult↗