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Research in mental health is a complex phenomenon that requires the use of more than one technique. It is extremely crucial to study and understand people's perceptions, beliefs, healing practices and coping strategies related to mental health. Stipulating only one between the medical/biomedical and medical anthropology perspectives may not be adequate to understand the dynamics of mental health research. The number of variables and components associated with the respondents and their social environments give diverse results. Research on mental health is very crucial and different from other kinds of health-related researches. Thus, while conducting mental health research, it is important that the researchers be careful in choosing and applying appropriate methodology. It is a very critical field of research, requiring Interdisciplinary research methodological approaches. An eclectic strategy is required to give an innate understanding of the phenomenon of mental health. Studies should follow both anthropological and epidemiological notions to understand human behaviour, for better management and planning of the mental health services. The proposed paper discusses 'cultural epidemiology' as a methodology and explores its contribution to the contemporary mental health research. [ABSTRACT FROM AUTHOR]

The paper discusses different positions by psychiatrists and anthropologists taken towards ‘folk’ mental health care and summarizes what has been said in favour of the folk sector. Further, examples indicating a changing relationship between the Indian state and the folk sector are outlined, including the impacts of the fire tragedy at the dargah of Erwadi in 2001. On this basis it is argued that a prevailing ignorance of the folk sector has provided it with some autonomy, while at the same time, recent attempts at collaboration tend to utilize folk practitioners rather than valuing their positive elements in their own right. [ABSTRACT FROM PUBLISHER]

This paper poses a theoretical question: how, !f at all, can 'critical medical anthropology' and 'performance theory' be combined? More specifically, the author discusses the relative advantages and disadvantages of each, with respect to a healing cult in the Central Himalayas of North India. The paper has four parts: first, an ethnographic description of the cult itself second, a brief introduction to critical medical anthropology; third, a short discussion of the performative approach to healing rituals; and finally, an attempt to combine the two approaches. The author concludes that the two approaches can indeed combined, so long as one recognizes (1) that caste and gender are also appropriate objects for critical medical anthropology; and (2) that aesthetics is always already political. [ABSTRACT FROM AUTHOR]

Despite its large number of practitioners, medical anthropology has given little attention to Indian homeopathy. In historical accounts, homeopathy's popularity is explained by its position as a modern, yet non-colonial form of medicine, which became indigenized during the last ISO years. Other scholars argue that homeopathic concepts converge with Indian ideas on healing. However,few empirical data have been gathered on homeopathic practice in contemporary India. In this paper, we explore the perspectives of college-trained homeopaths in urban West Bengal. How strongly do they feel indebted to classical and canonical homeopathic writings? Can we observe attempts of indigenizing homeopathy by blending it with common ideas of Indian medical culture? While the homeopaths in our study report practising an orthodox version of homeopathy, we can also identify creative solutions when they are responding to their patients' expectations: conforming to the idea of single-remedy prescription by simultaneous use of placebos, short-cut homeopathic anamnesis, complementing homeopathic drugs with therapeutic nutritional advice, and developing a system of seasonal drugs are all evidence for silent hybridization of homeopathic and local ideas. In the homeopathic consultation, time pressure becomes a significant challenge and Bengali homeopaths grasp the most important homeopathic symptoms quickly. [ABSTRACT FROM AUTHOR]

Despite the thought-provoking theological and philosophical implications of the adage urging the healer to heal him/herself medical anthropology has, with some notable exceptions, given relatively little attention to the problems of well-being experienced by healers themselves, as distinct from those of their patients. This paper focuses on the conflicts experienced by men and women who become healers and how they try to resolve them. The case taken is of the Angami people of Nagaland, northeastern India. There are broadly two kinds of healer, each of whom is subject to contrasting pressures and conflicts. Shamans depend on tutelary spirits who may at various points control the shaman him or herself who may have been initially reluctant to become a shaman. Other healers such as herbalists and masseurs may sometimes use but do not rely on tutelary spirits and draw instead on their own non-divinational skills. An increasing number of such healers have become Christian and are obliged to adapt their practices accordingly, including the divinity of a new God, sometimes denying a previous personal or family connection with shamanism. At issue in both cases is a struggle between human and divine agency, which, writ large. is a struggle between human self-determination and external forces of control, this being possibly reflected in the fact that Nagaland has for many years been the scene of an armed struggle against the Indian government for political autonomy. [ABSTRACT FROM AUTHOR]

Though rates of depression are comparable across cultures, similar rates may obscure the diversity of the experience and meaning of depression and related behaviour. Appreciation of the social and cultural contexts is crucial in developing culturally sensitive intervention strategies to reduce the burden and disability of depression. Data are required not just to elucidate biological or cognitive understandings of the disorder, but also its social and cultural contexts, especially in non-Western settings. This paper reports cultural epidemiological research studying depression-related experience, meaning, and behaviour with the EMIC in the psychiatric outpatient clinic at the National Institute of Mental Health and Neuro Sciences (NIMHANS), Bangalore, India. Patients spontaneously emphasized somatic symptoms when asked about the problems that brought them to seek help, but on further probing, they acknowledged feelings of depression and sadness, which they related to various social problems and interpersonal issues. The personal significance and meaning of the symptoms were shaped by cultural notions concerning the human body in health and in sickness. Culturally salient symbols (like heat and cold) and ethnophysiological concepts like nara (nerves) figured prominently as causative factors in their accounts. Patients were dissatisfied and disappointed with allopathic physicians whom they had previously consulted for their problems, who seemed to them not to appreciate their needs and expectations in treatment. Findings show that it is important that clinicians attend not only to questions of diagnosis and clinical formulation according to professional concepts, but also to the experience and meaning of their patients' problems. A cultural epidemiological framework facilitates this process by integrating emic and etic perspectives. [ABSTRACT FROM AUTHOR]

This is an ethnographic study that examines the experiences of peer counsellors in the Thinking Healthy Programme Peer-delivered (THPP), a randomized controlled trial of a psychological intervention for perinatal depression in Goa, India. Based on nine months of fieldwork from 2015 to 2017 and through caregiving theories posited by one of us, we examine how caregiving is experienced by peer counsellors in a randomized controlled trial, a context in which care is given for a finite period and is removed at the study's end. Analysis of our data generated three themes: caregiving as a reciprocated process that impacts peer counsellor and participant; memories of care, with attention to the space that caregiving occupies in the memories and subjectivities of peer counsellors; and the end of the trial as experienced as a removal of care in the community of the counsellors. We posit that the moral aspects of caregiving are particularly important for peer counsellors, and that the context of randomized controlled trials is central to these moral experiences, particularly at the trial's end, when peer counsellors are asked to end care that, in many cases, remains expressed as needed. [ABSTRACT FROM AUTHOR]

The Type 2 diabetes epidemic in India poses challenges to the health system. Yet little is known about how urban Indians view treatment and self-care. Such views are important within the pluralistic healthcare landscape of India, bringing together allopathic and non-allopathic (or traditional) paradigms and practices. We used in-depth qualitative interviews to examine how people living with diabetes in India selectively engage with allopathic and non-allopathic Indian care paradigms. We propose a ‘discourse marketplace’ model that demonstrates competing ways in which people frame diabetes care-seeking in India's medical pluralism, which includes allopathic and traditional systems of care. Four major domains emerged from grounded theory analysis: (1) normalization of diabetes in social interactions; (2) stigma; (3) stress; and (4) decision-making with regard to diabetes treatment. We found that participants selectively engaged with aspects of allopathic and non-allopathic Indian illness paradigms to build personalized illness meanings and care plans that served psychological, physical, and social needs. Participants constructed illness narratives that emphasized the social-communal experience of diabetes and, as a result, reported less stigma and stress due to diabetes. These data suggest that the pro-social construction of diabetes in India is both helpful and harmful for patients – it provides psychological comfort, but also lessens the impetus for prevention and self-care. Clarifying the social constructions of diabetes and chronic disease in India and other medically pluralistic contexts is a crucial first step to designing locally situated treatment schemes. [ABSTRACT FROM PUBLISHER]

If much has been written of the forms of bodiliness reinforced by hospitals, less attention has been paid to the medicalization of the soul. The medical management of death institutionalizes divisions between body and soul, and matter and spirit, infusing end-of-life care with latent Christian theological presumptions. The invisibility of these presumptions is partly sustained by projecting religiosity on those who endorse other cosmologies, while retaining for medicine a mask of secular science. Stories of conflict with non-Christian patients force these presumptions into visibility, suggesting alternative ethics of care and mourning rooted in other understandings. In this article, I explore one such story. Considering the story as an allegory for how matter and spirit figure in contemporary postmortem disciplines, I suggest that it exposes both the operation of a taboo against mixing material and spiritual agendas, and an assumption that appropriate mourning is oriented toward symbolic homage, rather than concern for the material welfare of the dead. [ABSTRACT FROM AUTHOR]

The state of Kerala, south India, has particularly high prevalence rates for cardiovascular disease (20%, Sugathan, Soman and Sankaranarayanan 2008) and Type II diabetes (16.3%, Kutty, Joseph, and Soman 1999). Although so-called 'lifestyle' diseases can be prevented and symptoms controlled by diet, exercise, and medicines, heart disease and diabetes have become the most common causes of suffering, disability and death. This article explores the social dynamics transforming consumer lifestyles as increased food consumption, reduced physical activity and social stress contribute to the burden of cardiovascular disease (CVD). It examines the centrality of food to ideas of the 'good life', to nurture social relationships and strengthen weak modern bodies, as the principle source of embodied pleasure and health. It explores the micro and macro politics of eating and feasting, limiting the extent to which 'individuals' (can) control food habits. Thus, despite widespread recognition of the relationship between diet, exercise and heart disease, the flow of food, the immediacy of pleasure, and associations between appetite and health override latent concerns about the negative impacts of dietary excesses on long-term health and chronic illness. Findings are discussed to highlight the inherent limitations of public health interventions focusing on education and individual choice. [ABSTRACT FROM AUTHOR]

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