China
Africa
Explore chapters and articles related to this topic
Understanding unexplained and complex symptoms and diseases
Published in Bernadette N. Kumar, Esperanza Diaz, Migrant Health, 2019
Over 200 culture-related syndromes, also referred to as ethnic psychoses or atypical culture-bound reactive syndromes, have been documented (1). Distinguishing between essentially very rare culture-bound syndromes and frequently misunderstood patient symptoms is a challenge to any medical doctor. Culture-specific diagnoses cover a dissimilar group of illnesses whose syndrome constellations are unique to certain cultural groups (2). While general medical conditions which localize to certain geographic regions or genetic groups have been historically included with the culture-specific diagnoses, the term is now primarily used to refer to mental health conditions. As early as the eighteenth century, scientists were identifying differences in illnesses based on the geographic origin of the sufferer. In 1733, George Cheyne, a Scottish physician practicing in England, wrote of disorders which he felt were more common amongst the English in The English Malady (3). He attributed these disorders of low spirit, nervous distempers, melancholy, and hypochondria to the cultural factors of poor diet, ‘manner of living’, and geographic factors including weather. By the late nineteenth century, the now famous Malaysian-specific disorders of amok and latah were identified by W. Gilmore Ellis (3). For a full list of culture-bound syndromes, see Smith (3). For a number of reasons, doctors tend to overinterpret unusual presentations of normal diseases as cultural expressions, rare tropical diseases, medically unexplained symptoms, or a functional disorder.
Severe and enduring mental illness in relation to discrimination, racism, prejudice, ethnicity and culture
Published in April Russello, Severe Mental Illness in Primary Care, 2018
To summarise, the overlap between exotic and Western culture-bound syndromes is as follows: short-lived, dramatic, frightening, symbolic inversion of core valuesnon-dominant individuals in situations of frustrationculture-specific, socially learnt patterns of adjusting one’s situation by mobilising sympathy or guiltresolution by changes in behaviour or expectations of family, partners, line managers, etcthe individual is not aware/responsible because behaviour is attributed to ‘spirit possession’ (wild-man) or ‘breakdown’/’brain storm’/’disturbed balance of mind’ (overdose) (Littlewood and Lipsedge, 1987).
Cultural aspects of affective disorders in older people
Published in Stephen Curran, John P Wattis, Practical Management of Affective Disorders in Older People, 2018
While considering the aetiology of mental health problems in migrant populations a factor that may come into prominence is the vulnerability for certain illnesses they carry with them to the new country. As previously mentioned somatisation is common in the South Asian population. There are certain patterns of behaviour which are seen only in specific cultures or countries and are known as culture bound syndromes. These include Amok, Koro and Dhat syndrome, etc. An awareness of the existence of these is important when addressing mental health problems in ethnic minorities.
Addressing racism: the role of mental health professionals
Published in International Review of Psychiatry, 2023
The international diagnostic classification systems have been developed primarily by white men – even if there has been a recent awareness also to include other ethnic groups among the experts. Nevertheless, it is a matter of ongoing debate whether different ethnic groups presenting the same symptoms have the same likelihood to receive the same psychiatric diagnosis or even a psychiatric diagnosis at all (e.g. Akinhanmi et al., 2018; Jani et al., 2016). There is a well-founded concern that some clinical algorithms are biased in relation to racial background which needs reviewing. The diagnostic categories culture-bound syndrome, and culture-specific syndrome, refer to combinations of symptoms typically present in non-white persons and a way of marginalising them and the categories are considered as recognisable diseases only within a ‘foreign’ society or culture.
Infodemic, social contagion and the public health response to COVID-19: insights and lessons from Nigeria
Published in Journal of Communication in Healthcare, 2022
Bridget O. Alichie, Nelson Ediomo-Ubong, Blessing Nonye Onyima
The intricate relations of social contagion and cultural epidemics in times of public emergencies are addressed by Grøn and Meinert [11] in terms of ‘processes of social influence, for instance when the behavior of one person inspires or is copied by other persons’. By cultural epidemic however, authors refer to a pattern of symptoms (mental, physical, and/or relational) that is experienced by members of a specific cultural group and is recognized as a disorder by members of those groups. It is a culture-bound syndrome, culture-specific syndrome, or folk illness as a combination of psychiatric and somatic symptoms that are a recognizable disease only within a specific society or culture. Thus, the concept of cultural epidemics also explains the principles underlying how humans transmit ideas, beliefs, and emotions that are associated with outbreaks via various modes (online or offline).
Gaming Disorder: A New Diagnosis? Part 2
Published in Issues in Mental Health Nursing, 2020
The exact place of hikikomori in psychiatric nosology has yet to be determined. One of the questions raised is if this is a separate culture-bound syndrome. Some authors state that it is not a syndrome, but rather an idiom of distress, which could explain the absence of a standard and unanimously accepted clinical description across the scientific literature. Some even argue that hikikomori might be a non-pathological or dissociative response to distress and be beneficial in terms of social growth and identity construction (with Yong and Nomura disagreeing strongly). Emerging behaviors such as hikikomori may reflect adolescents’ changing relationship with the environment and the family, especially in view of the consequent social withdrawal and the family’s suffering and powerlessness. While there is controversy as to whether hikikomori should be a psychiatric diagnosis or not, hikikomori is usually considered a “disorder” by clinicians in Japan (Stip et al., 2016; Humphreys, 2019).