20
Supernatural Beliefs By Arathi, Charmaine & Kyle

Supernatural Beliefs

Embed Size (px)

DESCRIPTION

Cross Cultural Psychology Seminar

Citation preview

Page 1: Supernatural Beliefs

Supernatural Beliefs

By Arathi, Charmaine & Kyle

Page 2: Supernatural Beliefs

What is Supernatural?

• Something that transcends the law of nature

• Beyond the observable universe

• Very value-laden and subjective• A very natural occurrence

Page 3: Supernatural Beliefs

Thaipusam & Hungry Ghost Festival

Page 4: Supernatural Beliefs

Bomoh

• Common traditional Malay healer

• Spirit mediums• Cures the sick and

solves problems• Foresees the

future• Performs a “Jampi”

or also known as a charm

Page 5: Supernatural Beliefs

Toyol

• A small child spirit from a dead human fetus

• Treated as a child and feeds on the blood of its master

• Obeys the commands of its master

Page 6: Supernatural Beliefs

What are the kinds of stereotypes that you associate with people who believe in these

kind of things?

Page 7: Supernatural Beliefs

“No significant difference in age, gender, educational status and occupation between patients who had consulted and not consulted bomoh” (Razali & Najib, 2000, p. 281)

• Although most people don’t seek intervention from these healers, many acknowledge their powers.

Page 8: Supernatural Beliefs

• “It is not that the people are ignorant of or prejudiced against western medical facilities and techniques. They are aware of the efficacy of intravenous injections and surgical procedures. Nor is it the expenses involved for these poor people to make use of western medical facilities - all medical fees incurred, traveling cost and lost earnings for a day or more.” (Werner, 1986)

• “It is the strong spiritual beliefs of the people which make them prefer the services of the traditional healer.” (Werner, 1986)

Page 9: Supernatural Beliefs

Statistics

• A study by Borgignon (1973)- Studied a total of 488 societies- 90% had a state of altered conciousness- 50% of the societies attributing this

altered conciousness to spiritual possession.

Page 10: Supernatural Beliefs

DSM-IV Trance and Possession Disorder

A. Either (1) or (2):1. Trance, i.e. temporary marked alteration in the state of consciousness or loss of customary sense of personal identity, associated with at least one of the following:(a) Narrowing of awareness of immediate surroundings, or

unusually narrow and selective focusing on environmental stimuli

(b) Stereotyped behaviours or movements that are experienced as being beyond one’s control

2. Possession trance, a single or episodic alteration in the state of consciousness characterized by the replacement of customary sense of personal identity by a new identity. This is attributed to the influence of a spirit, power, deity, or other person, as evidenced by one (or more) of the following:

(a) Stereotyped and culturally determined behaviours or movements that are experienced as being controlled by the possessing agent

(b) Full or partial amnesia for the event

Page 11: Supernatural Beliefs

B. The trance or possession trance state is not accepted as a normal part of a collective cultural or religious practice

C. The trance or possession trance state causes clinically significant distress or impairment in social, occupational, or other important areas of functioning.

D. The trance or possession trance state does not occur exclusively during the course of a Psychotic Disorder (including Mood Disorder With Psychotic Features and Brief Reactive Psychosis) or Dissociative Identity Disorder and is not due to the direct phsiological effects of a substance or a general medical condition.

Page 12: Supernatural Beliefs

Knowing what you know about the beliefs in Malaysia and the naturalness of the

supernatural, do you believe that Trance and

Possession Disorder belongs in the DSM?

Page 13: Supernatural Beliefs

Differences in Reality

• Culture can impact on the expression of symptoms and the experience of mental illness not only for the individual but also the family and community

• It is important to be culturally aware of belief systems

Page 14: Supernatural Beliefs

If you went to Malaysia as a psychologist, or if someone

from an Asian country visited your psychology

practice because they were “ possessed”, what would

be your course of action to deal with them?

Page 15: Supernatural Beliefs

Culturally Sensitive Intervention

• There is a need to consider the cultural context of an individual

• Frameworks that have been used:– Cultural Awareness Tool

• Being non-judgemental and open minded when dealing with the affected individual

• Leaning about the causes and treatments of the condition

• Might involve a combination of treatments

Page 16: Supernatural Beliefs

“In every culture, there are built in systems which explain, legitimize, normalize and cure various forms of dysfunction and deviancy. It is essential for us to develop a deep awareness and appreciation of these indigenous, culturally appropriate, explanatory and therapeutic systems. Quite often these systems not only defuse individual culpability, remove stigma, facilitate family and social reintegration, but also provide the individual and his family with a sense of hope and efficacy (Cheng, 1985, p. 194).”

Page 17: Supernatural Beliefs

Has watching these videos changed your opinion at all

on the supernatural and have you learnt

anything at all from this seminar?

Page 18: Supernatural Beliefs

The end

Page 19: Supernatural Beliefs

ReferencesAmerican Psychiatric Association. (2000). Diagnostic and statistical manual

of mental disorders (4th ed. Text revision). Washington, DC: Author.

Bourgignon E. (1973). Religion, Altered States of Consciousness, and Social Change. Columbus: Ohio State University Press.

Cheng, S. (1985). Cultural explanation of ‘psychosis’ in a Chinese woman living in Australia. Australian and New Zealand Journal of Psychiatry, 19(2), 190-194.

Gaw, A., Ding, Q., Levine, R., & Gaw, H. (1998). The clinical characteristics of possession disorder among 20 Chinese patients in the Hebei Province in China. Psychiatric Services, 49, 360- 365.

James, S., & Prilleltensky, I. (2002). Cultural diversity and mental health: Towards integrative practice. Clinical Psychology Review, 22, 1133-1154.Multicultural Mental Health Australia. (2002). Cultural awareness tool: Understanding diversity in mental health. Paramatta, New South Wales: Author.

Page 20: Supernatural Beliefs

Ng, B. (2000). Phenomenology of trance states seen at a psychiatric hospital in Singapore: A cross-cultural perspective. Transcultural Psychiatry, 37(4), 560-579.

Razali, S.M., & Najib, M.A.M. (2000). Health-seeking pathways among Malay psychiatric patients. International Journal of Social Psychiatry, 46, 281-289.

Sue, D.W., Arrredondo, P., & McDavis, R. (1992). Multicultural counseling competencies and standards: A call to the profession. Journal of Counseling & Development, 70, 477-486.

Sue, D.W., Ivey, A.E. & Pedersen, P.B. 1996. A theory of multicultural counselling & therapy. Pacific Grove: Brooks/Cole.

Thomas, T. (2004). Psychology in a culturally diverse society. Australian Psychologist, 39(2), 103-106.

Werner, R. (1986). Bomoh-poyang: Traditional medicine and ceremonial art of the aborigines of Malaysia. Kuala Lumpur: University of Malaya Department of Publications.