"Backing Weakness:" Conceptualizations of Q'Eqchi' Women's Vulnerability in Belize.

Q'eqchi' women's health is the product of inherent, acquired, and induced vulnerabilities that inform an idiom of "weakness" characteristic of women compared to men, reflecting both biological difference and gender-specific demands placed upon them within the context of village life. While women are understood to be uniquely vulnerable to sickness - their "weakness" - they demonstrate great strength and vigor to perform culturally prescribed roles, such as "backing" heavy loads. A framework grounded in Indigenous culture and ideology interprets Q'eqchi' understandings of women's health and broader position within society, arguing the need to take seriously Indigenous explanatory frameworks.

Does "Susto" Really Exist? Indigenous Knowledge and Fright Disorders Among Q'eqchi' Maya in Belize.

Susto is one of the most common disorders referenced in the medical anthropological and cultural psychiatric literature. This article questions if "susto" as understood in cultural psychiatric terms, especially in the Diagnostic and Statistical Manual of the American Psychiatric Association (DSM), is in fact a single "cultural concept of distress." There is extensive cross-cultural and intracultural variability regarding fright-related disorders in the ethnographic literature.

Diagnostic Emplotment in Q'eqchi' Maya Medicine.

Medical diagnosis is a process of illness discrimination, categorization, and identification on the basis of careful observation and is central in biomedicine and many traditional medical systems around the world. Through a detailed analysis of several illness episodes and healer interviews among Maya communities in southern Belize, we observe that the diagnostic processes of traditional Q'eqchi' healers reflect patterns of narrative 'emplotment' that engage not simply the individual patient but also significant spiritual and cosmological forces. Three diagnostic techniques of the Q'eqchi' Maya healers are described and their connections to Maya concepts of personhood and cosmovision are presented.

The role of sensorial processes in Q'eqchi' Maya healing: A case study of depression and bereavement.

Theory and research on the healing practices of Indigenous communities around the globe have often been influenced by models of "symbolic healing" that privilege the way patients consciously interpret or derive meaning from a healing encounter. In our work with a group of Q'eqchi' Maya healers in southern Belize, these aspects of "symbolic healing" are not always present. Such empirical observations force us to reach beyond models of symbolic healing to understand how healing might prove effective.

Narrative Structures of Maya Mental Disorders.

Several Indigenous communities around the globe maintain unique conceptions of mental illness and disorder. The Q'eqchi' Maya of southern Belize represent one Indigenous community that has maintained, due to highly "traditional" ways of life and the strong presence of many active localized healers or bush doctors, distinct conceptions of mental disorders as compared to Western psychiatric nosology. The purpose of this ethnographic study was to understand and interpret Q'eqchi' nosological systems of mental disorders involving the factors--spiritual, cultural, social, historical, cosmological, or otherwise--implicated in their articulation and construction.

Latent and manifest empiricism in Q'eqchi' Maya healing: a case study of HIV/AIDS.

This paper presents a case study of the traditional treatment of a Q'eqchi' Maya man in southern Belize in 2011 who is suffering from AIDS-related sickness. The purpose is to detail the empirical nature of Q'eqchi' Maya medicine, distinguishing between manifest and latent empiricism, as evidenced in the healers evolving attempts to treat the patient in the absence of knowledge of his biomedical diagnosis. The paper argues for a more complete understanding of the empirical nature of much Indigenous healing, which parallels aspects of scientific medicine, and for better collaboration among traditional healers and biomedical practitioners in strongly Indigenous areas.

"I Don't Know the Words He Uses": Therapeutic Communication among Q'eqchi Maya Healers and Their Patients.

Traditional or indigenous healing is often assumed to involve rich forms of dialogical and symbolic communication between healer and patient that serve to explain its salience and efficacy. An ethnographic study of Q'eqchi Maya healing in Belize suggests, however, that communication in some forms of indigenous healing may also be minimal and peripheral to treatment and more akin to that of biomedicine than so-called traditional medicine. While communication may still involve symbolic, intercorporeal, and other forms of subtle intersubjective connection, anthropologists often overreach in an effort to portray such healing systems in contradistinction to biomedicine.

Healing history? Aboriginal healing, historical trauma, and personal responsibility.

What can an exploration of contemporary Aboriginal healing programs such as those offered in Canadian prisons and urban clinics tell us about the importance of history in understanding social and psychological pathology, and more significantly the salience of the concept of "historical trauma"? The form of Aboriginal "healing" that has emerged in recent decades to become dominant in many parts of the country is itself a reflection of historical processes and efforts to ameliorate the consequences of what is today often termed "historical trauma." In other words, contemporary notions of "healing" and the social, cultural, medical, and psychological disruption and distress caused by colonialism and captured in the term "historical trauma" have coevolved in an interdependent manner. I also argue that there is a tension between the attribution of this distress to both specific (e.

Transformative and restorative processes: revisiting the question of efficacy of indigenous healing.

Studies of the efficacy of 'traditional' Indigenous healing often fail to consider the epistemologies that underlay specific healing traditions, especially intrinsic notions of efficacy. In this article, I critically engage the concept of efficacy by identifying two somewhat different approaches to the issue of outcome. In 'transformative' healing processes, healing is conceptualized as a journey in which the outcome goal is a transformed individual.

Doing resilience with "half a brain:" navigating moral sensibilities 35 years after hemispherectomy.

This paper investigates experiences of resilience in the context of individuals suffering from disability as a result of severe intractable seizure disorder and consequent hemispherectomy, a surgical procedure in which part or all of either the left or right cerebral hemisphere is removed. Two adults who underwent childhood hemispherectomies-one left and one right-are the focus of this study. Previous research has extensively detailed the clinical outcomes of this neurological procedure, yet the actual day-to-day experiences of individuals living post-hemispherectomy remains unexplored.

The narrative challenge to cognitive behavioral treatment of sexual offenders.

Imprisoned sexual offenders undergoing treatment are expected to deduce and follow a treatment schema constructed on the foundations of cognitive behavioral therapy (CBT). A key element of their treatment program is the presentation of a core narrative, their autobiography, to treatment staff and peers. Examining this form of prison-based treatment through the lens of narrative theory, I argue that the autobiographies and other stories that are developed and performed as part of this treatment process are largely the product of the imposition of this treatment schema in combination with dynamic group processes.

Everybody has a story: listening to imprisoned sexual offenders.

In this article the author addresses two basic questions found at the intersection of ethics and qualitative research methodology: Why are some people reluctant to share their stories? and Are there some people whose stories ought not to be heard? Focusing on imprisoned sexual offenders, the author argues that the establishment of trust in the research relationship is essential to creating safe places for people living with "problem experiences" to tell their stories. He also argues that however repugnant, the stories of society's worst offenders must be heard if we as a society are to better understand their actions and protect ourselves.

The view from the Hogan: cultural epidemiology and the return to ethnography.

Alexander Leighton's seminal work has clearly demonstrated how ethnographic experience provides the rich cultural context in which epidemiological data are best interpreted. This article reviews recent trends in cultural epidemiology, and especially the emergence of the EMIC (Explanatory Model Interview Catalogue) as a quantitatively oriented tool designed to assess culture. It is suggested that such efforts do not reflect more recent trends in culture theory, and tend to view 'cultures' as easily bounded and largely homogenous units to facilitate the generation of quantitative data.