Arthur E. Hippler
University of Alaska Fairbanks
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Transcultural Psychiatry | 1975
Arthur E. Hippler
This overview will survey research covering the Eskimo and Athabaskan Indian populations of Alaska and Canada among whom I have worked; I am also familiar with both the cultural and the psychiatric literature about them. (I lack adequate familiarity with the Algonquian-speaking subarctic-woodland Indians of eastern Canada to include them in this discussion.1 In retrospect, the most striking thing about the transcultural! psychiatric research among these populations is its spottiness. There have been few specifically psychiatric works about subarctic Ahabaskans, and those are of uneven quality. The situation is somewhat better for Eskimos. Nonetheless, I must essentially rely on &dquo;related&dquo; works to provide a useful overview. Related ~osea.~ohos®tlac~se in the general area of personality and culture, emotional expression, and the relationship between cognitive and emotional organization-are more numerous but of far
Transcultural Psychiatry | 1973
Arthur E. Hippler
In this article Matchett suggests that the periodic hallucination of a dead loved one by nonpsychotic Hopi women reflects a level of unconscious experience which has become all but nonexistent in EuroAmerican culture except in psychotics. Matchett gives a brief ethnographic and historical description of the Hopi, a numerically small, isolated, desert Pueblo Indian group. The author suggests that the fact of this isolation, embedded within other Indian groups and the dominant U.S. culture, may well have aided the development of intense interest in intrapsychic phenomena among the Hopi. He pre-
Transcultural Psychiatry | 1984
Arthur E. Hippler
ed by R. Prince READINGSIN TRANSCULTURALPSYCHIATRY byARI KIEV AND A. VENKOBA RAO, eds. Madras: Higginbothams Limited, 1982.
Transcultural Psychiatry | 1983
Arthur E. Hippler
20.00, 221 pages. This work is a compilation of papers presented at the Transcultural Psychiatric meeting at Madurai in August 1981. The volume includes papers about ancient (Ayurvedic) concepts of mental illness and their application, cultural factors in mental health, suicide behaviour, community psychiatry, therapy, family psychiatry, and psychiatry of different life periods. It is composed predominantly of the contributions of Indian scholars. The task of a reviewer is first to present an accurate, dispassionate description of the work reviewed, and only then to relate it to other work in the field under discussion and make note of theoretical contributions. Only after this should the reviewer comment on the general adequacy of the work, make technical comments, or add minor criticism. For this work, such procedure is exceedingly difficult since there are basic flaws in its conception and production: an apparent lack of editorial control, a promiscuous theory of inclusion, and a sometimes arbitrary and puzzling grouping of articles. All this is so disappointing that is is hard and unrewarding work to locate the hidden nuggets of useful thought. An article by Dube, Dube, and Kumar, as an example, compares clas~ifi~at®r~r systems from Ayurvedic medicine with the International Classification of Disease. This potentially interesting subject is marred in three ways: incomplete description of the significance of the comparison, a near absence of theoretical discussion, and a carping anti-Western animus. It is, in short, a fragment. Vahia’s discussion of yoga in psychiatry is far more
Transcultural Psychiatry | 1980
Arthur E. Hippler
This work is a compilation of the proceedings of a conference on the Future of Mental Health Services held in Nairobi, Kenya, 14 to 18 August 1979. The papers and comments, which are grouped into various categories, range from general statements of World Health Organization (W.H.O.) concerns in Southern Africa through training in psychiatry, symptomatology, treatment, and general cultural issues in mental health.
Transcultural Psychiatry | 1980
Arthur E. Hippler
various groups: Doukhobor men, 82 percent; Mennonite women, 77 percent; Indian women, 70 percent; Mennonite men, 63 percent; Indian men, 52 percent; and Doukhobor women, 42 percent. Accurate sexual group assignment was made for 64 percent of male patients and 88 percent of female patients, with an overall accuracy of 78 percent. Accurate cultural group assignment was made for 94 percent of Mennonites, 74 percent of Indians, and 65 percent of Doukhobors, for an overall accuracy of 85 percent. This indicates that there is less overlap in the culturally determined groups than in the other two types of groups. It may also indicate that culture is more important in symptom formation than sex. The paper ends with an explanation of the findings based on culture, history, politics, referral patterns, values, and economic issues. Except for some serious typographical errors (paragraph 2, p. 477), the presentation is clear and understandable. The fact that two of the authors originally made the observations that they later collected and related to sex and culture makes the paper weaker than if separate researchers had made and collected the observations without knowledge of the use to which they are put in this report. The authors are to be congratulated for producing a significant contribution to the literature which relates psychiatric symptoms to culture from data collected in a private and consulting practice, a result which occurs all too rarely. Abstracted by H. Armstrong
Transcultural Psychiatry | 1979
Arthur E. Hippler
ed by Arthur Hippler
Transcultural Psychiatry | 1979
Arthur E. Hippler; W. Jilek; L. Jilek-Aall; Ajita Chakraborty
an analysis of 118 Rorschach protocols covering all age and sex groups in a sample of 25 percent of the community studied. The authors’ review of literature suggested that Eskimo ego-mechanisms were not well advanced, that as a group Eskimos were impulsive and inadequate in internal controls, and that, because of socialization against emotional expression, they lived in a chronic state of internal conflict which was expressed in periodic outbursts of rage. Traditionally high murder rates for men and community-wide high suicide rates also indicated impulse control problems. Folkloric information suggested that there would be a number of sadistic female figures in the Eskimo community although actual violence by women is infrequent. Based on the literature and on observation, the authors postulated that a &dquo;burnt child&dquo; response would be formed among Eskimos. The &dquo;burnt child&dquo; reaction is indicated by achromatic responses outnumbering chromatic responses and suggests that the individual maintains control of outward emotional expression by detachment and withdrawal from emotional involvement. Eskimo socialization practices are often initially close and gratifying, but are also controlling. For instance, teasing of a young child is used to initiate anger which is then frustrated. Especially in the
Transcultural Psychiatry | 1974
Arthur E. Hippler
Estroff (1978) has suggested that the promising interface between psychiatry and anthropology has never achieved its full potential and that, contrary to anthropological mythology, receptivity to cross disciplinary intellectual fertilization has been far more frequent among medical professionals than among anthropologists. This squares very well with my own observations, as do her comments on the peculiar lack of anthropologically oriented research concerning treatment in contemporary society. However, instead of finding a lack of research to be the major locus of the dif~’-lculty, I believe the problem may well be embedded in a fundamental anthropological posture which substitutes particularism and cultural relativity for serious analytic thinking. This position may have developed from the historical roots of anthropological inquiry, specifically as an overreaction to nineteenth-century evolutionism, and has now led to a near phobic avoidance of anything that might be construed, however tortuously, as a statement of the comparative positive adequacy of Western ideas (psychoanalytic theory may be the crucial
American Anthropologist | 1973
Arthur E. Hippler
turally appropriate transactions in group and individual psychotherapy are integral to the whole problem of continuity of care. Accountability. Assessment of therapeutic programs has three components : ® cfficicncy (within house, resources-cost-accounting ) 9 effectiveness (outreach), and efficacy (outcome). Base line data on community configurations is essential. These data, plus measurement of health levels, and establishing behavioral objectives requires social science involvement.
