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Relative to studies of patients in the West, little research has focused on the lived experiences of patients with mental illness in non-Western societies. The current understanding of the phenomenology of depression and other psychiatric disorders is almost entirely based on studies of Western populations. The objective of the present study was to examine the experiences of depressive disorders among contemporary Chinese in Guangzhou (Canton), China. A total of 40 patients who had significant depressive symptoms were recruited using quota sampling from the outpatient department of a regional mental health service. The depressive experiences of participants were examined by open-ended, in-depth, ethnographic interviews. The interviews were taped, transcribed, and translated. Content analysis was conducted on both the Chinese and English transcripts. A total of six categories of affective experiences were identified among the participants. Indigenous affective lexicons, embodied emotional experiences, implicit sadness, preverbal pain, distress of social disharmony, and centrality of sleeplessness were regularly observed among the informants. Our findings suggest that psychiatric textbooks and diagnostic systems do not cover the full range of depressive symptoms experienced among contemporary Chinese. More studies are needed to examine how depression is differentially experienced globally--a crucial step in making professional diagnosis, treatment, and research more broadly applicable across cultures.

Chinese communities in East Asia are undergoing great economic and social change. The result includes material prosperity but also worsening mental and social health indices. Epidemiological studies clarify the magnitude of these problems and the particular vulnerability of women and the elderly. Ethnographic studies indicate that moral experience is also changing, and that with it subjectivity is being altered in ways that are of concern. And yet it is not clear, in historical perspective, how to assess these changes when they are compared to the extraordinarily difficult experiences of the Chinese over most of the Century.

Findings are reported from a collaborative research project on the experience of epilepsy and treatment among patients and family members in Shanxi and Ningxia Provinces in China. Family, marriage, financial and moral consequences of the social experience of epilepsy support the conceptualization of chronic illness as possessing a social course. Beyond traditional concern with stigma, application of concepts of delegitimation, sociosomatic processes, coping as resistance, contestation in the evaluation of efficacy and compliance, and the cultural ontology of suffering illustrate other ways that social theory is useful in research on chronic illness and disability.

Background.We developed and evaluated a comprehensive, ongoing intervention for families of schizophrenic patients appropriate for China's complex family relationships and unique social environment.Method.Sixty-three DSM–III–R schizophrenic patients living with family members were enrolled when admitted to hospital and randomly assigned to receive standard care or a family-based intervention that included monthly 45-minute counselling sessions focused on the management of social and occupational problems, medication management, family education, family group meetings, and crisis intervention.Results.At 6, 12, and 18-month follow-ups by blind evaluators, the proportion of subjects rehospitalised was lower, the duration of rehospitalisation was shorter, and the duration of employment was longer in the experimental group than in the control group; these differences were statistically significant at the 12 and 18-month follow-ups and were not explained by differences in drug compliance. Family intervention was associated with significantly lower levels of family burden.Conclusions.This intervention is less costly than standard treatment, is suitable for urban families of schizophrenic patients in China and feasible given the constraints of the Chinese mental health system.

The authors define experience as an intersubjective medium of microcultural and infrapolitical processes in which something is at stake for participants in local worlds. Experience so defined mediates (and transforms) the relationship between context and person, meaning and psychobiology in health and illness and in healing. Building on this theoretical background, an approach to ethnography is illustrated through an analysis of suffering in Chinese society. The embodied memory of a survivor of serious trauma during the Cultural Revolution provides an example. From there, the authors go on to describe a framework of indigenous Chinese categories for the analysis of experience — mianzi (face), quanxi (connections), renqing (situated emotion), bao (reciprocity). The paper concludes with a discussion of the existential limits of this and other anthropological approaches to the study of experience as moral process.

AUL CONNERTON, writing in a widely cited essay that decisively summarizes the ideas of many social theorists, claims that collective and individual memory are so thoroughly interconnected, and that those interconnections are so central to how societies reproduce their social order across generations, that it is appropriate to analyze how societies remember.2 Basing his analysis on the integration of successive waves of interest in interpretive studies, Connerton professes that societies remember in three rather different ways: namely, through inscriptions onto cultural texts (myths, "great books," monuments); by way of commemorative rituals that engage people in participatory rationality and social action; and via incorporation of social memory into the human body.3 Connerton, drawing on the work of ethnographers and social historians, elaborates this evocative formula to illustrate what societies remember: namely, historical events, social