Update: Schizophrenia Across Cultures

Myers, Neely Laurenzo

doi:10.1007/s11920-011-0208-0

Cited by 43 publications

(34 citation statements)

References 47 publications

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“…2 Although diagnostic bias has been proposed to explain excess rates of psychotic disorders observed in ethnic minorities, 8 little evidence supports this possibility in general. 28 Studies in which psychiatrists were blinded to participants' ethnicity during the diagnostic process have confirmed rates of psychotic disorders in ethnic minority groups, 29 including people of black Caribbean and black African origin. In Sweden, by law, interpreters have to aid clinical consultations when necessary.…”

Section: Strengths and Weaknesses Of Studymentioning

confidence: 98%

Refugee migration and risk of schizophrenia and other non-affective psychoses: cohort study of 1.3 million people in Sweden

Hollander

Dal

Lewis

et al. 2016

BMJ

203

200

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Section: Strengths and Weaknesses Of Studymentioning

confidence: 98%

Refugee migration and risk of schizophrenia and other non-affective psychoses: cohort study of 1.3 million people in Sweden

Hollander

Dal

Lewis

et al. 2016

BMJ

203

200

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“…It is also true that the voice-hearing experience of persons with psychosis is varied; Jenkins 11 describes such a woman who did not consider hearing voices as “discontinuous with the self” but rather as “part of herself” and a struggle over moral goodness and “the right to be in the world.” It has been clear for many decades that serious psychotic disorder is recognized across cultures with a similar pattern of symptoms, despite increasing awareness that culture may shape the content, meaning, and possibly the severity of the symptoms. 12,13 …”

Section: Different Patterns Of Hallucinationsmentioning

confidence: 99%

Culture and Hallucinations: Overview and Future Directions

Larøi

Luhrmann

Bell

et al. 2014

Schizophrenia Bulletin

189

141

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A number of studies have explored hallucinations as complex experiences involving interactions between psychological, biological, and environmental factors and mechanisms. Nevertheless, relatively little attention has focused on the role of culture in shaping hallucinations. This article reviews the published research, drawing on the expertise of both anthropologists and psychologists. We argue that the extant body of work suggests that culture does indeed have a significant impact on the experience, understanding, and labeling of hallucinations and that there may be important theoretical and clinical consequences of that observation. We find that culture can affect what is identified as a hallucination, that there are different patterns of hallucination among the clinical and nonclinical populations, that hallucinations are often culturally meaningful, that hallucinations occur at different rates in different settings; that culture affects the meaning and characteristics of hallucinations associated with psychosis, and that the cultural variations of psychotic hallucinations may have implications for the clinical outcome of those who struggle with psychosis. We conclude that a clinician should never assume that the mere report of what seems to be a hallucination is necessarily a symptom of pathology and that the patient’s cultural background needs to be taken into account when assessing and treating hallucinations.

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“…Psychotic syndromes evoked in religious purposes are not fully safe and may induce development of really serious psychopathologies including confusional syndrome and schizophrenia, a disease of at least partly psychosocial etiology. [29][30][31][32][33][34][35] It should be pointed out that psilocybin/psilocin, although still scientifically explored as potentially helpful and safe psychotherapy adjunctive, 4,[10][11][12][13][14][15][16][36][37][38][39][40] is presently used to model schizophrenia and to investigate psychosis similar to positive symptoms of the disease. [41][42][43][44][45][46][47][48][49][50] The psychoactive principles of Psilocybe mushrooms, namely psilocybin and psilocin, were isolated and identified by Hofmann in 1958.…”

Section: Introductionmentioning

confidence: 99%

Fungal Hallucinogens Psilocin, Ibotenic Acid, and Muscimol

Stebelska

2013

Therapeutic Drug Monitoring

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Psychoactive drugs of fungal origin, psilocin, ibotenic acid, and muscimol among them have been proposed for recreational use and popularized since the 1960s, XX century. Despite their well-documented neurotoxicity, they reached reputation of being safe and nonaddictive. Scientific efforts to find any medical application for these hallucinogens in psychiatry, psychotherapy, and even for religious rituals support are highly controversial. Even if they show any healing potential, their usage in psychotherapy is in some cases inadequate and may additionally harm seriously suffering patients. Hallucinogens are thought to reduce cognitive functions. However, in case of indolealkylamines, such as psilocin, some recent findings suggest their ability to improve perception and mental skills, what would motivate the consumption of "magic mushrooms." The present article offers an opportunity to find out what are the main symptoms of intoxication with mushrooms containing psilocybin/psilocin, muscimol, and ibotenic acid. The progress in analytical methods for detection of them in fungal material, food, and body fluids is reviewed. Findings on the mechanisms of their biologic activity are summarized. Additionally, therapeutic potential of these fungal psychoactive compounds and health risk associated with their abuse are discussed.

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Update: Schizophrenia Across Cultures

Cited by 43 publications

References 47 publications

Refugee migration and risk of schizophrenia and other non-affective psychoses: cohort study of 1.3 million people in Sweden

Refugee migration and risk of schizophrenia and other non-affective psychoses: cohort study of 1.3 million people in Sweden

Culture and Hallucinations: Overview and Future Directions

Fungal Hallucinogens Psilocin, Ibotenic Acid, and Muscimol

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