Symbolic Healing of Early Psychosis: Psychoeducation and Sociocultural Processes of Recovery

This article analyzes sociocultural processes of recovery in a Danish mental health service providing two years of integrated biopsychosocial treatment following first-episode psychosis. The study is based on ethnographic research in the service and person-centered involvement with 15 clients. The analysis applies Dow's [1986 American Anthropologist 88:56-69] model of universal components of symbolic healing to elucidate sociocultural aspects of therapeutic efficacy that are alternatively disregarded as placebo or nonspecific effects. It is demonstrated how staff engaged with clients to deliver "psychoeducation" that provided scientific and biomedical theories about mental illness, constituting a shared "mythic world" that was accepted as an experiential truth and used to explain clients' illness experiences. The analysis highlights the need to supplement attention in Dow's model to the healing procedure with consideration of variability in the healing process. Depending on individual responses to the intervention, the staff's professional backgrounds and staff-client relationships different recovery models were applied. One suggested "episodic psychosis" and full recovery, and the other suggested "chronic schizophrenia" and the necessity of comprehensive life adjustments to the mental illness. The recovery models influenced clients' perspectives on illness and self as they engaged in identity work, negotiating future plans and individual life projects by including also alternative systems of explanation from the wider cultural repertoire.     

Cultural transmission of vocalizations in ravens, Corvus corax

As ravens have pronounced learning capabilities, especially in the vocal domain, cultural transmission might be a relevant factor affecting the composition of their vocal repertoires. We investigated how important cultural transmission is in establishing a raven's vocal repertoire and whether there are different pathways of transmission. We studied individually known free-ranging breeding pairs whose vocalizations were recorded during interactions with a caged pair. The mean repertoire size of these vocalizations was 12 call types per individual (from 79 types recorded from 74 individuals), with no difference between the sexes. In 81% of individuals the repertoire was composed entirely of calls also used by other individuals. Analysis of the distribution of call types among individuals regarding sex, partnership and neighbourhood and aspects of the geographical distribution of calls showed that the main pathway of cultural transmission was within the sexes. In addition, transmission occurred between pair partners, as well as between neighbouring and more distant pairs. About 40% of the calls in a raven's repertoire were transmitted within a sex and 10% between pair partners. Any two given birds in the population shared on average 20% (0-77%) of their calls. Cultural transmission within the sexes led to a pronounced sexual dimorphism in vocal behaviour. Copyright 2002 The Association for the Study of Animal Behaviour. Published by Elsevier Science Ltd. All rights reserved.      

Giving birth to gonolia: "culture" and sexually transmitted disease among the Huli of Papua New Guinea

The "culture concept" has been challenged on a number of fronts, both by medical anthropologists researching AIDS and in the discipline of cultural anthropology more generally. Medical anthropologists have argued against the "etiologization" of culture, and cultural anthropologists have taken issue with the tendency to treat beliefs and practices as static and seamlessly shared. Using the narrative of one Huli woman's shifting explanation of a diagnosis of syphilis, this article argues that, rather than avoid the notion of culture, we should strive for representations that demonstrate how individuals use discourses in expedient, ad hoc, and yet deeply felt ways. This article also argues for the importance of a sociology of knowledge approach to understanding local notions of etiology. The woman's understanding of her situation was strongly influenced by her entry into a new "community" of women who had similarly been diagnosed with a sexually transmitted disease.     

Identity,Subjectivity, and Disorders of Self in Psychosis

Alterations in self-experience are increasingly attended to as relevant and important aspects of schizophrenia, and psychosis more broadly, through a burgeoning self-disorders (SD) literature. At the same time, issues of self, subject, and subjectivity within schizophrenia-spectrum illnesses have also gained attention from researchers across the social sciences and humanities, and from ethnographic research especially. This paper examines the subjective experience of disruptions in self-identity within a cohort of first episode psychosis (FEP) service users, critically engaging with the SD literature and bringing it into conversation with social sciences and humanities scholarship on self and schizophrenia. Drawing findings from an ongoing ethnographic study of young peoples’ experiences with psychosis, we explore meanings of mental distress relating to psychotic episodes and attend to issues of self, identity, and subjectivity. We critique the division between “normal” and “pathological” self-experience that is endorsed within the SD literature, arguing against the notion that fragmentation of self-experience in schizophrenia-spectrum illnesses is indicative of psychopathology. We highlight how experiences categorized as psychosis are also important and complete aspects of one’s social world and inner life and explore the ways in which at least some aspects of disruptions of self-identity stem from clinical situations themselves—in particular, from asymmetries of power within the mental health system. Relating our findings to feminist, postcolonial, and disability studies’ approaches to the “self,” we emphasize the complex interplay between interpersonal, cultural, and structural aspects of self-experience within FEP.

     

Producing Absolute Truth: CSI Science as Wishful Thinking

ABSTRACT  Forensic science has come to be assigned an important role in contemporary crime fiction. In this article, I analyze the cultural repertoire of forensic science conveyed by the popular television show Crime Scene Investigation (CSI). I argue that CSI science, in delivering an absolute "truth" about how and by whom crimes have been committed, is equated with justice, effectively superseding nonfictional forensic science as well as nonfictional judicature as a whole. Thus, CSI as a cultural performance adds to the mediascape a repertoire of wishful-thinking science with which to think about perceptions of and desires for crime and justice in nonfictional society. This repertoire seems to be considered relevant enough to nonfictional society to cause concern about the judicial system, as expressed in discussions of the so-called " CSI effect."     

Medical Anthropology: Toward a Third Moment in Social Science?

This article about medical anthropology was inspired by the work of Pierre Bourdieu, specifically, his efforts to reconcile the antinomy of a "social structuralist" and a "cultural constructivist" perspective. These perspectives are often opposed in the literature, but, in Bourdieu's view, human life cannot be studied without taking into account both how individuals are situated within and constrained by social structures and how those individuals construct an understanding of and impose meaning on the world around them. I argue that the special subject matter of medical anthropology--human health--demands that a synthetic approach be taken in our theory and research. I illustrate this argument with examples from my own research on social and cultural factors associated with blood pressure, and I point to other examples of this synthesis in medical anthropology. The results of this research hold promise for the continuing refinement of culture theory.     

Psychosis as a transdiagnostic and extended phenotype in the general population

A large body of research indicates that weak expressions of positive psychotic symptoms (“psychotic experiences”) can be measured in the general population, and likely represent the behavioural manifestation of distributed multifactorial (genetic and non‐genetic) risk for psychosis. Psychotic experiences are a transdiagnostic phenomenon: the majority of individuals with these experiences have a diagnosis of non‐psychotic disorder, particularly common mental disorder, in which psychotic experiences predict greater illness severity and poorer treatment response. Some of the people with common mental disorder and psychotic experiences will present to mental health services meeting criteria for “clinical high risk”. Treatment of the transdiagnostic dimension of psychosis in individuals with common mental disorder who meet “clinical high risk” criteria thus may improve outcome (which cannot be interpreted as prevention of “schizophrenia”). Subthreshold psychotic experiences are transitory in about 80% of individuals, while around 20% go on to develop persistent psychotic experiences and 7% a psychotic disorder, with an annual transition rate of 0.5‐1%. Persistence is associated, on the one hand, with environmental exposures, particularly childhood trauma, and, on the other, with network‐type dynamic interactions between psychotic experiences themselves (e.g., interactions between hallucinatory experiences and delusional ideation) and between symptom dimensions (e.g., interactions between affective symptoms and psychotic experiences, or interactions between subthreshold negative symptoms and psychotic experiences). The study of psychotic experiences is helping to elucidate the mechanisms by which environmental and genetic influences shape the transdiagnostic expression of psychosis proneness, that is mostly transitory but may first become persistent over time and eventually give rise to transition to a psychotic disorder.     

Shaping Education through Diverse Funds of Knowledge: A Look at One Latina Paraeducator's Lived Experiences, Beliefs, and Teaching Practice

We examine the experiences of one Mexican immigrant paraeducator and how these translate into beliefs and teaching. Generally, the concept of "funds of knowledge" has been used with respect to students. We use this concept more broadly to consider the experiences of teachers as critical to their teaching and as resources for instruction. This paraeducator had markedly different experiences from those of the mainstream teaching force yet numerous factors mitigated against using these for instruction. Our work documents how the multiple sociocultural contexts of teachers' lives and their later beliefs and practices interact in particular institutional settings to impact teaching practices. Increased attention to the study of teachers' cultural beliefs and practices has important implications for the study of schooling and teacher education.     

Malleability,plasticity, and individuality: How children learn and develop in context1

ABSTRACT

This article synthesizes foundational knowledge from multiple scientific disciplines regarding how humans develop in context. Major constructs that define human development are integrated into a developmental system framework, this includes—epigenetics, neural malleability and plasticity, integrated complex skill development and learning, human variability, relationships and attachment, self-regulation, science of learning, and dynamics of stress, adversity and resilience. Specific attention is given to relational patterns, attunement, cognitive flexibility, executive function, working memory, sociocultural context, constructive development, self-organization, dynamic skill development, neural integration, relational pattern making, and adverse childhood experiences. A companion article focuses on individual-context relations, including the role of human relationships as key drivers of development, how social and cultural contexts support and/or undermine individual development, and the dynamic, idiographic developmental pathways that result from mutually influential individual-context relations across the life span. An understanding of the holistic, self-constructive character of development and interconnectedness between individuals and their physical, social, and cultural contexts offers a transformational opportunity to study and influence the children’s trajectories. Woven throughout is the convergence of the science of learning – constructive developmental web, foundational skills, mindsets (sense of belonging, self-efficacy, and growth mindset), prior knowledge and experience, motivational systems (intrinsic motivation, achievement motivation, and the Belief-Control-Expectancy Framework), metacognition, conditions for learning , cultural responsiveness and competence, and instructional and curricular design- and its importance in supporting in integrative framework for children’s development. This scientific understanding of development opens pathways for new, creative approaches that have the potential to solve seemingly intractable learning and social problems.     

Relationship between the COMT-Val158Met and BDNF-Val66Met Polymorphisms,Childhood Trauma and Psychotic Experiences in an Adolescent General Population Sample

Objective

Psychotic experiences occur at a much greater prevalence in the population than psychotic disorders. There has been little research to date, however, on genetic risk for this extended psychosis phenotype. We examined whether COMT or BDNF genotypes were associated with psychotic experiences or interacted with childhood trauma in predicting psychotic experiences.

Method

Psychiatric interviews and genotyping for COMT-Val158Met and BDNF-Val66Met were carried out on two population-based samples of 237 individuals aged 11-15 years. Logistic regression was used to examine for main effects by genotype and childhood trauma, controlling for important covariates. This was then compared to a model with a term for interaction between genotype and childhood trauma. Where a possible interaction was detected, this was further explored in stratified analyses.

Results

While childhood trauma showed a borderline association with psychotic experiences, COMT-Val158Met and BDNF-Val66Met genotypes were not directly associated with psychotic experiences in the population. Testing for gene x environment interaction was borderline significant in the case of COMT-Val158Met with individuals with the COMT-Val158Met Val-Val genotype, who had been exposed to childhood trauma borderline significantly more likely to report psychotic experiences than those with Val-Met or Met-Met genotypes. There was no similar interaction by BDNF-Val66Met genotype.

Conclusion

The COMT-Val158Met Val-Val genotype may be a genetic moderator of risk for psychotic experiences in individuals exposed to childhood traumatic experiences.     

Soul Citizenship: The Black Hebrews and the State of Israel

Based on the experiences of the Black Hebrews in Israel, this article introduces "soul citizenship," an alternate discourse that asserts the right of individuals and groups to match their self–defined identities with existing states. After years of living in the Jewish State as an illegal yet tolerated presence, the African Hebrew Israelite Community (AHIC) gained temporary residence status, or according to the postnational model of membership, de facto citizenship. Nonetheless, having reformulated their claims in terms of Jewish cultural pluralism instead of race, the Black Hebrews continue to demand full Israeli citizenship. Rejecting postnational splits among identity, legal status, and territory, their soulful claims suggest a model of citizenship that opens new space for misplaced peopled) to gain membership in the states that meet their cultural aspirations and nourish their souls. [Keywords: citizenship, Black Hebrews, Israel, diasporas]     

Cultural traits as units of analysis

Cultural traits have long been used in anthropology as units of transmission that ostensibly reflect behavioural characteristics of the individuals or groups exhibiting the traits. After they are transmitted, cultural traits serve as units of replication in that they can be modified as part of an individual's cultural repertoire through processes such as recombination, loss or partial alteration within an individual's mind. Cultural traits are analogous to genes in that organisms replicate them, but they are also replicators in their own right. No one has ever seen a unit of transmission, either behavioural or genetic, although we can observe the effects of transmission. Fortunately, such units are manifest in artefacts, features and other components of the archaeological record, and they serve as proxies for studying the transmission (and modification) of cultural traits, provided there is analytical clarity over how to define and measure the units that underlie this inheritance process.     

Twice-Born, Once Conceived: Meaning Construction and Cultural Cognition

Cultural cognition is the product of two different sorts of meaning: (a) the (objective) semiotic organization of cultural texts or models, and (b) the (subjective) processes of meaning construction through which cultural symbols become available to consciousness as "experience." This article proposes a way to bridge these two kinds of meaning by considering how cultural knowledge is grounded in sensory experience. Several cognitive processes (schematization, synesthesia, secondary intersubjectivity) are proposed for linking the objectively available schemata found in cultural practices and the processes of meaning construction by which individuals appropriate symbols to consciousness. The nature of the relation between public symbols and individual experience is discussed in relation to a number of current issues in post-structuralist culture theory.     

Identity,community and care in online accounts of hereditary colorectal cancer syndrome

Sociological literature has explored how shifts in the point at which individuals may be designated as diseased impact upon experiences of ill health. Research has shown that experiences of being genetically “at risk” are shaped by and shape familial relations, coping strategies, and new forms of biosociality. Less is known about how living with genetic risk is negotiated in the everyday and over time, and the wider forms of identity, communities and care this involves. This article explores these arrangements drawing on online bloggers’ accounts of Familial Adenomatous Polyposis (FAP). We show how accounts of genetic risk co-exist with more palpable experiences of FAP in everyday life, notably the consequences of prophylactic surgeries. We consider how the act of blogging represents but also constitutes everyday experiences of hereditary cancer syndrome as simultaneously ordinary and exceptional, and reflect on the implications of our analysis for understanding experiences of genetic cancer risk.     

Evolving intentions for social interaction: from entrainment to joint action

This article discusses four different scenarios to specify increasingly complex mechanisms that enable increasingly flexible social interactions. The key dimension on which these mechanisms differ is the extent to which organisms are able to process other organisms' intentions and to keep them apart from their own. Drawing on findings from ecological psychology, scenario 1 focuses on entrainment and simultaneous affordance in 'intentionally blind' individuals. Scenario 2 discusses how an interface between perception and action allows observers to simulate intentional action in others. Scenario 3 is concerned with shared perceptions, arising through joint attention and the ability to distinguish between self and other. Scenario 4 illustrates how people could form intentions to act together while simultaneously distinguishing between their own and the other's part of a joint action. The final part focuses on how combining the functionality of the four mechanisms can explain different forms of social interactions. It is proposed that basic interpersonal processes are put to service by more advanced functions that support the type of intentionality required to engage in joint action, cultural learning, and communication.     

Social Networks and Knowledge Transmission Strategies among Baka Children,Southeastern Cameroon

The dynamics of knowledge transmission and acquisition, or how different aspects of culture are passed from one individual to another and how they are acquired and embodied by individuals, are central to understanding cultural evolution. In small-scale societies, cultural knowledge is largely acquired early in life through observation, imitation, and other forms of social learning embedded in daily experiences. However, little is known about the pathways through which such knowledge is transmitted, especially during middle childhood and adolescence. This study presents new empirical data on cultural knowledge transmission during childhood. Data were collected among the Baka, a forager-farmer society in southeastern Cameroon. We conducted structured interviews with children between 5 and 16 years of age (n?=?58 children; 177 interviews, with children being interviewed 1–6 times) about group composition during subsistence activities. Children’s groups were generally diverse, although children tended to perform subsistence activities primarily without adults and with same-sex companions. Group composition varied from one subsistence activity to another, which suggests that the flow of knowledge might also vary according to the activity performed. Analysis of the social composition of children’s subsistence groups shows that vertical and oblique transmission of subsistence-related knowledge might not be predominant during middle childhood and adolescence. Rather, horizontal transmission appears to be the most common knowledge transmission strategy used by Baka children during middle childhood and adolescence, highlighting the importance of other children in the transmission of knowledge.     

A two level mutation-selection model of cultural evolution and diversity

Cultural evolution is a complex process that can happen at several levels. At the level of individuals in a population, each human bears a set of cultural traits that he or she can transmit to its offspring (vertical transmission) or to other members of his or her society (horizontal transmission). The relative frequency of a cultural trait in a population or society can thus increase or decrease with the relative reproductive success of its bearers (individual’s level) or the relative success of transmission (called the idea’s level). This article presents a mathematical model on the interplay between these two levels. The first aim of this article is to explore when cultural evolution is driven by the idea’s level, when it is driven by the individual’s level and when it is driven by both. These three possibilities are explored in relation to (a) the amount of interchange of cultural traits between individuals, (b) the selective pressure acting on individuals, (c) the rate of production of new cultural traits, (d) the individual’s capacity to remember cultural traits and to the population size. The aim is to explore the conditions in which cultural evolution does not lead to a better adaptation of individuals to the environment. This is to contrast the spread of fitness-enhancing ideas, which make individual bearers better adapted to the environment, to the spread of “selfish” ideas, which spread well simply because they are easy to remember but do not help their individual bearers (and may even hurt them). At the same time this article explores in which conditions the adaptation of individuals is maximal. The second aim is to explore how these factors affect cultural diversity, or the amount of different cultural traits in a population. This study suggests that a larger interchange of cultural traits between populations could lead to cultural evolution not improving the adaptation of individuals to their environment and to a decrease of cultural diversity.     

Sense,Symbol, and Soma: Illness Experience in the Soundscape of Everyday Life

This article explores the lived experience of women suffering from an illness prevalent in the Kui communities of Northeast Thailand. The symptoms, ranging from loss of appetite to chronic fatigue, were typically triggered by being exposed to certain kinds of sounds, such as motorcycles, quarrelling neighbors, or carousing drunkards. I examine the illness experience as it was constituted in the soundscape of everyday life to reveal how the meaning-endowed sounds aggravated the feeling of being vulnerable and defenseless. The felt immediacies created by the audio-somatic experience were reconceptualized within the indigenous somato-psychic framework as a form of illness. By examining the life histories and illness experiences of individuals who were rendered vulnerable and defenseless, the study reveals how symbols that carry political significance, the body as a cultural form of memory, and the senses combine to create a specific mode of being-in-the-world. Sense, symbols, and somatic processes combined to create an illness experience out of the felt immediacies of the Kui's socio-political predicament of marginality.     

The naive repertoire of human T helper cells specific for gp120, the envelope glycoprotein of HIV.

The envelope glycoprotein of HIV gp120 is a T cell Ag in experimental animals and in humans infected with HIV or deliberately immunized with gp120 in various forms. Inasmuch as T cell responses result from the interaction of Ag processed and presented by APC with the unprimed T cell repertoire, we have investigated the human T cell repertoire specific for gp120 in seronegative, normal individuals. T cell lines and clones specific for HIV gp120 were generated by repeated in vitro stimulation of peripheral blood T lymphocytes with gp120-pulsed APC, followed by IL-2 expansion. We observed that the T cell response to whole gp120 involved single restricted immunodominant epitopes in gp120 that differ between responding individuals. Focusing of the response to limited regions of gp120 when the whole Ag is used for priming suggests that one or more adjacent epitopes are immunodominant and mask responses to "immunorecessive" epitopes. We have been able to generate primary in vitro responses to recessive epitopes by stimulation in vitro with synthetic peptides of gp120. The results indicate that a much broader T repertoire can be detected when individual peptides are used for priming in vitro rather than gp120. This information has important implications for the development of vaccination protocols aimed at eliciting diverse immune responses to "immunorecessive" regions of envelope glycoprotein.     

Cyprus,ethnic conflict and conflicted heritage

This article examines the dominant heritage discourse in Cyprus concerning preservation and destruction, and its implications for ethno-cultural identity construction and promotion. By exploring two heritage sites (one north and one south of the Buffer Zone) it suggests that heritage practice is more complex than commonly presented. Specifically, it shows how ethnic conflict has not only been responsible for heritage destruction but also for the preservation of it as an unintended consequence of ‘freezing’ development. It also examines how ethnic groups and individuals may come to evaluate their ‘own’ heritage negatively, specifically as an inconvenient cultural load, in efforts to develop ideologically specific or socially ‘progressive’ identities.