Psychiatrists and Spiritual Healers: Partners in Community Mental Health

Ruiz, Pedro; Langrod, John

doi:10.1515/9783110819083.77

Cited by 3 publications

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“…Por ejemplo, el estado de Texas llevó a cabo campañas de regulación de los curanderos y de educación para remplazar creencias religiosas con conceptos modernos de salud (Meisgeier, 1966). En cambio, el estado de Nueva York financió dos programas de incorporación del espiritismo en el Centro de Salud Mental Comunitaria del Hospital Lincoln y en el Centro de Salud Martin Luther King en el sur del Bronx (Ruiz & Langrod, 1974;1976;Harwood, 1987). Además de entrenar a los espiritistas a distinguir entre los casos leves y aquellos de origen neurológico, estos programas piloto les otorgaron credenciales a los espiritistas y crearon un sistema de remisión para que los pacientes pudieran transitar entre las instituciones médicas y los círculos espiritistas para recibir atención complementaria.…”

Section: La Medicina Tradicional Como Modelo De Atención De Salud Mentalunclassified

“…El argumento de las autoridades era que los curanderos tendían a obstruir los programas de salud preventiva y, por lo tanto, eran una de las principales causas de la deficiencia intelectual entre la población de ascendencia mexicana (Meisgeier, 1966). En cambio, las autoridades de Nueva York aseguraban que los espiritistas tenían buena disposición para cooperar con el personal médico (Ruiz & Langrod, 1974;1976). Sin embargo, este artículo argumenta que estas percepciones estuvieron íntimamente ligados a debates políticos sobre ciudadanía, migración, y movilización política latina en los años sesenta.…”

Section: La Medicina Tradicional Como Modelo De Atención De Salud Mentalunclassified

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De Espiritistas y Curanderos Debates sobre medicina tradicional y salud mental latina en Texas y Nueva York durante los 1960

López Carrillo

2024

MyC

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In October of 1963, John F. Kennedy signed the Community Mental Health Act to expand preventive and early mental healthcare to historically underserved communities that overwhelmingly belonged to minority groups. Suspicious of the role that psychologists and psychiatrists had played in the pathologization of racial and ethnic minorities since the 19th century, Latine patients refused to use the community mental health centers and instead continued resorting to traditional healers for emotional support. This article traces the professional debates about the relationship between traditional healing and mental health carried out in 1960s Texas and New York. Following both contexts, I argue that the rising political mobilization among Latines in both states and the popular cries to restrict Mexican immigration into the United States shaped the professional attitudes toward traditional healing. These debates led to two contrasting policies. One that celebrated spiritists and incorporated them into the arsenal of mental health providers in New York City’s Puerto Rican neighborhoods. Another one that berated curanderos and called for their regulation due to their proximity to indigeneity, and foreignness, as well as their popularity among lower-class Mexican migrants arriving to Texas.

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Section: La Medicina Tradicional Como Modelo De Atención De Salud Mentalunclassified

De Espiritistas y Curanderos Debates sobre medicina tradicional y salud mental latina en Texas y Nueva York durante los 1960

López Carrillo

2024

MyC

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“…In North America, some efforts to do that started decades ago, but were limited in scope and impact (Jilek and Jilek-Aall, 1978;Jilek and Todd, 1974;Koss, 1987;Ruiz and Langrod, 1976). Attempts to establish mental health partnerships or collaborations with traditional healers have been rare.…”

Section: Traditional Healers' Psycho-social and Clinical Skillsmentioning

confidence: 99%

“…Attempts to establish mental health partnerships or collaborations with traditional healers have been rare. In North America, some efforts to do that started decades ago, but were limited in scope and impact (Jilek and Jilek-Aall, 1978;Jilek and Todd, 1974;Koss, 1987;Ruiz and Langrod, 1976). It is worth noting that mental health has been neglected even in China, where traditional healers have gained a prominent role in community and public health programs, as described in the chapter by Dr Xudong Zhao in this book.…”

Section: Traditional Healers' Psycho-social and Clinical Skillsmentioning

confidence: 99%

Future Partnerships in Global Mental Health

Incayawar

2009

Psychiatrists and Traditional Healers

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Mental disorders are highly prevalent worldwide, yet mental health care is scarce or inappropriate, especially in developing countries. The majority of the 450 million patients with mental disorders around the world are not receiving even the most basic mental health care. In developing countries, 76.3-85.4% of serious cases receive no treatment. Unfortunately, the unnecessary suffering is likely to worsen, as the global burden of disease attributable to psychiatric and substance use disorders is expected to rise in the coming decade.This chapter unveils some important traditional healers' contributions. Among them are the following: (i) the role their psychosocial and clinical skills have played in the implementation of community and public health treatment programs for physical illness; (ii) their facilitation of culturally competent clinical care; and (iii) their limited, although effective, participation in unique collaborations with psychiatric treatment personnel. It also highlights their role in diminishing stigma related to mental illness and the reintegration of prison inmates and children soldiers into their communities.This chapter urges that the contributions of traditional healers should be welcomed in a world characterized by serious biomedical workforce shortages, limited funding, global mental health service inequalities and enormous unmet needs for mental health services. THE GLOBAL BURDEN OF MENTAL ILLNESSDuring the past two decades, research on illness prevalence in countries around the world has shown that mental disorders are highly prevalent worldwide, and mental health care is Psychiatrists and Traditional Healers Edited by Mario Incayawar, Ronald Wintrob and Lise Bouchard Ó 2009 John Wiley & Sons, Ltd scarce or inappropriate, especially in developing countries (Alarcon, 2003;Desjarlais et al., 1995). Until recently, the true magnitude and social impact of mental disorders was literally unknown. The landmark Global Burden of Disease study, conducted by the World Health Organization, and the World Bank, in conjunction with Harvard University, (Murray et al., 1996) found that four of the ten leading causes of disability through the world, for persons age five and older, are mental disorders. Together, mental disorders (including suicide) account for 15.4% of the overall burden of disease from all causes; second only to cardiovascular conditions (18.6%) and slightly more than the burden associated with all forms of cancer (15%). Respiratory conditions (4.8%) and even infectious and parasitic diseases (2.8%) are far behind. However, despite the worldwide public health importance of psychiatric disorders and their associated higher rates of disability, they are undertreated compared with physical illnesses in high-, low-and middle-income countries alike (Ormel et al., 2008).The four most pervasive psychiatric disorders worldwide are unipolar major depression, bipolar disorder, schizophrenia and obsessive-compulsive disorder. The main message of the Global Burden of Disease study is that the impa...

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“…After much early work by anthropologists and mental health researchers, there was interest in including spiritual traditions like Santería, umbanda, and Spiritism in the treatment options available for Latinos seeking therapy (D. D. Brown, 1986;Garrison, 1982;Goodman, 1988;Koss-Chioino, 1995;Ruiz & Langrod, 1976;Sandoval, 1979). These traditions resemble mainstream psychotherapies in key ways, and they offer forms of treatment that can be more effective than other therapies because they include culturally appropriate values and expectations.…”

Section: Working With Spiritual Leadersmentioning

confidence: 99%

Psychotherapy with members of Latino/Latina churches and spiritual traditions.

Parks¹,

Zea²,

Mason³

Handbook of Psychotherapy and Religious Diversity (2nd Ed.).

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This Yoruba account of the creation of the world and humankind is just one of many accounts that exist within Latino/Latina religions and spiritual traditions. These narratives are complex and rich, and each account deserves years of serious study. Traditions in Latino culture are heterogeneous, ranging from Indigenous and African-based to Catholic, Jewish, and Protestant religions. Most literature on Latinos/Latinas assumes Catholicism to be the most influential religion for Latino culture; however, some important Indigenous and African-based religions are influential in Latino culture. We refer the reader to the chapters on Judaism, Catholicism, and the Evangelical, Episcopalian, Latter-day Saint, and Pentecostal churches, as all these are

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Psychiatrists and Spiritual Healers: Partners in Community Mental Health

Cited by 3 publications

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De Espiritistas y Curanderos Debates sobre medicina tradicional y salud mental latina en Texas y Nueva York durante los 1960

De Espiritistas y Curanderos Debates sobre medicina tradicional y salud mental latina en Texas y Nueva York durante los 1960

Future Partnerships in Global Mental Health

Psychotherapy with members of Latino/Latina churches and spiritual traditions.

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