Cross-cultural approaches to illness and healing Sample Clauses

Cross-cultural approaches to illness and healing. The study of experiences of illness and healing strategies requires a comprehensive approach to the socio-cultural system of beliefs and practices related to illnesses, the nature of the illness experience, and the array of means that are sought to restore health in a given society (Fabrega, 1974; Xxxxxxxx & Xxxxxx, 1992). This is necessary because cultures provide “patterns of belief about the causes of illness; norms governing choice and evaluation of treatment; socially-legitimated statuses, roles, power relations, interacting settings, and institutions” (Xxxxxxxx, 1980: 24). The aetiology and expression of illness are somehow related to the position cultures attribute to “the self” in society. Broadly defined, the position of “the self” can be conceived of as either independent or community oriented (Triandis, 1988). In collective-oriented cultures, it is suggested, behaviour is “determined largely by goals shared with some collective, and if there is a conflict between personal and group goals, it is considered socially desirable to place collective goals ahead of personal goals.” In self-oriented cultures, by contrast, behaviour is “largely determined by personal goals that overlap only slightly with goals of collectives, such as the family, the work group, the tribe, political allies… When conflicts arise between personal and group goals, it is considered acceptable for the individual to place personal goals ahead of collective goals” (1989a: 42). This division into independent and community-oriented selves must not be perceived in a rigid way. There are overlaps, and according to different situations the individually oriented or collectively oriented self can be more prominent. Yet the description of the self as collectively oriented is somehow consistent with beliefs and social practices in various Sub-Saharan African human groups. In many of these groups, illnesses are not regarded as an individual experience; rather, the illness experience involves an extended group network that can include other living as well as dead kin and the community members in general (Xxxxxxxx, 1985). In these societies, illnesses are experienced as poly-determined by conflicting social circumstances, conflicts between living and dead people (spirits), disrespect for the ancestors and the incurring of punishment thereby, witchcraft, and sorcery (Gillies, 1978; Xxxxxxx, 2004). This multiplicity of causes and agents negatively influences “the harmony between physical, soc...
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