Hanazono Univ Kyoto Conference

8/8/2019 Hanazono Univ Kyoto Conference

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Traditional therapy of mental patients

Bathingin the waterfalls

Incantationsand prayersYakuoin, Tokyo

Nisseikiji, Toyama

Daiwunji, Kyoto

Nissekiji, Toyama


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Traditional therapies:some examples


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Nissekiji Temple (Oiwa, Toyama)

The main templeThe Roppon Falls


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Staying at Nisseikiji Temple

Dangoya, one of the inns,

in which wealthierpatients lodged.

An upstairs room

of Dangoya


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How the patients bathed under the falls

An 18-year-old schizophrenicfarmer [] was forced to the

falls by two Goriki.

After five minutes he wentback to the inn, but his

condition badly deteriorated.

patient

Goriki

(Kure & Kashida, 1918)


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Practice in Hokekyoji Temple

(Nakayama, Chiba)

Namyo Horen Gekyo,

Namyo Horen Gekyo,,,


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Practice in Myokoji Temple (Baraki, Chiba)

How long have youhurt

this woman,after youcame into her

body?

For 23 years.

This woman will recoverfrom her illness

by tomorrow.


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Peoples and doctors view oftraditional therapies


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Doctors view of traditional therapy

criticism

The peopleare the basis

of the nation.

Shuzo KurePsychiatrist,

Professor of the University of Tokyo


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Doctors view of traditional therapy

acknowledgement

Shuho= religious therapy

Bathing in the hotspringat Jogi Onsen

= duration bathing (Dauerbad)


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Doctors view of traditional therapyCombination of modern medicine

with traditional remedy

Bathing at the seaside (Suigyo),Awai-jinja shrine (Naruto, Tokushima)

Awaijima Mental Hospital

(est. 1927)


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Peoples view of traditional therapies

Otherwise the patientsmight have been confinedat home or in institutions.

People still chose traditionalremedies as being

realistic and effective.

A confinedpatient at home

(Kure & Kashida,

1918)


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People were doubtful about the

treatment in mental hospitals

Nobody knows howpatients are treatedin mental hospitals.

Since we have ablood relationship,I would like to take

care of the personat home.

Patients and nursesin mental hospital before WWII

(Awaijima Mental Hospital,Tokushima,1937)

Kodama, Sakae (1934)12


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Japanese society and psychiatryin the 1930s

1930


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Establishment ofmental hospital in Japanuntil 1899

Prefecture, in whichat least one mentalhospital was built.


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Japanese society and psychiatry

in the 1930s

Following the guidance of the prefecture,the temple had to introduce regular

consultation by a doctor.(from the article of Chugai-noppo in 1934)

Konsenzan seiyojoatShyomyoji Temple

(Kamakura, Kanagawa)


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Japanese society and psychiatry

in the 1930s

Just before the Emperor came to Kobe,the policemen requested that not

accommodate any patients in the temple.

Ganryuji Temple and the fall(Kora, Hyogo)


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Traditional therapies and thepublic in the changing context


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The changing context at Hozumi-Jinja

Shrine (Ryusozan, Shizuoka)

At the front shrine, hot

water prayer was held.

Tori(gateway) and Sanrojo

(accommodation)

The villagers came to think that prayerwould never heal any patient.

(Kimura, Kenichi, 1980)


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The changing context at the Iwai falls

(Ryufukuji Temple, Chiba)

I saw a naked woman patientwho was bathing under the falls

with a grin on her face.

The sight sent chills down myspine as well.

(The Chiba Shimbun, on July 31,1950. )

1950731


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conclusion Medical doctors: criticism and

acknowledgement of traditional therapy. People believed in the effectiveness of

traditional therapy and had suspicion on

mental hospitals.

The changing context after the 1930s:

intensified control of mental patientsand decline of traditional therapy bylosing its acceptance by the public.

Documents

Hanazono Univ Kyoto Conference