The Distress of Makutu: Some Cultural–Clinical Considerations of Māori Witchcraft

Lambrecht, Ingo

doi:10.1057/978-1-137-39510-8_26

Cited by 5 publications

(2 citation statements)

References 11 publications

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“…A chapter on medical pluralism points out the particular configurations of traditional healing's place specific to each setting with respect to its legitimacy, authenticity, and effect on stigma; the authors highlight the issues of healing's effectiveness, the manner in which it is subject to power and politics, and its consequentiality for illness epistemology, explanation and experience, though they stops short of a formulation of experience for either healers or patients (Orr & Bindi, 2017). The only explicit treatment of patient experience is the discussion of a case of Maori witchcraft treated by a psychotherapist working with awareness of traditional knowledge and healing practice (Lambrecht, 2017).…”

Section: Efficacy and Experiencementioning

confidence: 99%

The Challenge of Indigenous Healing for Global Mental Health

Csordas

2021

Transcult Psychiatry

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Psychiatry and anthropology have a long relationship, and it is worth examining aspects of how that relation is carried over into the developing field of Global Mental Health (GMH). One place at which the two disciplines overlap significantly is in addressing religious phenomena and ritual performance in relation to mental health, and one of the greatest challenges for GMH is how productively to take into account forms of indigenous healing based on religion and ritual. In this paper I compare recent texts in GMH written from the standpoint of psychiatry and anthropology, observing that the psychiatric texts emphasize evidence-based determination of treatment efficacy, while the anthropological texts emphasize ethnographic understanding of treatment experience. Reconciling these two emphases constitutes a challenge to the field, attending to contextual variations in treatment events, illness episodes, phenomenological factors both endogenous and intersubjective, and sociopolitical factors both interpersonal and structural. In addressing this challenge, I propose an approach to therapeutic process that on the empirical level can facilitate comparison across the diversity of healing forms, and on the conceptual level can constitute a bridge between efficacy and experience. This approach is predicated on a rhetorical model of therapeutic process including components of disposition, experience of the sacred, elaboration of alternatives, and actualization of change that highlights experiential specificity and incremental change. Deploying this model can help meet the challenge of understanding efficacy and experience in indigenous healing, and prepare the ground for the further challenge of how practitioners of GMH relate to and interact with such forms of healing.

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Section: Efficacy and Experiencementioning

confidence: 99%

The Challenge of Indigenous Healing for Global Mental Health

Csordas

2021

Transcult Psychiatry

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“…Boundaries of his father's land that were violated by the state had created intergenerational aftershocks that led to destructive rage and rigid defenses or boundaries within his inner and relational spaces. With a more powerful, flexible, playful, and vulnerable self, the real self in a Winnicottian sense, culture and spirituality became a potential and transitional space between himself and the world (Lambrecht, 2017b). Then and only then, could he access the space of wairua or spirituality in a safe and discerning manner.…”

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confidence: 99%

Psychoanalytic Reflections on Wairua and Trauma

Lambrecht¹

2016

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Psychoanalytic work within a cultural framework of a Māori mental health service raises central questions of the socio-political dimensions of intergenerational trauma as part of the impacts of colonisation. Importantly, the sacred aspect of this trauma is addressed, often dismissed in Western political thought as secondary, yet so central in most indigenous experiences. In this article, some thought is given to the complexities of this work in regards to “spiritual holding”, a means of addressing and healing the politico-sacred wounds of a person. Waitara Mai i ngā mahi tātarihanga hinengaro i raro i te ahurea ratonga hauora hinengaro ka ara ake ngā pātai mō ngā taha hāpori-tōrangapū whakapā atu ki ngā whetuki tirohia ā-rēanga, arokorehia ai mai i ngā whakaaro tōrangapū Hauāuru, ahakoa te noho pū ki te maha o ngā wheako tāngata whenua. I tēnei tuhinga, ka whāia ētahi whakaaro ki te uauatanga o tēnei mahi arā, te ‘pūnga wairua’, he huarahi aronga whakaora hoki i ngā mamae rangapū-tapu o te tangata.

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