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This book presents the basic theoretical and historical concepts and it describes current perspectives and data, focusing on good practices in community psychiatry in Greece and in other parts of Europe. Concepts such as the biopsychosocial model, psychiatric reform, psychosocial rehabilitation and the recovery model, as well as new case management models are approached from a critical, anthropocentric perspective. The current socioeconomic crisis in Europe brings with it new realities in mental health systems. New forms of social suffering are forcing the psychiatric community to re-examine what is considered normal. In order to respond to the complexity of the newly emerging needs, social and community psychiatry has been compelled to broaden the objectives of intervention and research alike, developing new and dynamic relations with complementary scientific fields such as social anthropology, psychoanalysis and microeconomics. The present work is the result of collaboration between professionals from across these different fields.
This volume presents cutting-edge work in cross-cultural psychiatry by an international group of clinicians, researchers, and leaders in mental health policy. The book grew out of a recent lecture series at the Massachusetts General Hospital and features contributions from diverse fields including psychiatry, psychology, anthropology, social work, social medicine, and public policy. The first section highlights the implications of biological and cultural diversity for psychiatric diagnosis and treatment. Subsequent sections focus on psychotherapy in cross-cultural contexts and international mental health policy. Chapters examine a variety of patient populations, including Asian, African, and Hispanic Americans and populations in Europe and developing countries.
As part of the agreement for Greece to join the EU, the country had to undertake a massive psychiatric reform, moving patients out of custodial hospitals and returning them to the community to be treated as outpatients. In this subtle ethnography, Elizabeth Davis shows how this played out at the edge of the nation, in the border region of Thrace.
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Greek and Swedish ethnologists, anthropologists, psychiatrists and psychologists provide 11 essays which aim to describe how people handle pain culturally and how they define themselves and those around them. The essays take up life histories of people suffering pain, of those trying to come to grips with psychosomatic disorders, of children exposed to traumatic experiences, and of patients living with leprosy. They also discuss: the problems that people encounter when exposed to diagnosis of elevated cholesterol levels; how notions of masculinity have been forged through asceticism towards pain; and how death, body, pain, and suffering are interpreted in different cultural settings.
Vol. for 1971 contains papers presented at the 1st International Symposium for Ethnological Food Research in Lund, 1970.
Le città crescono, si modificano e si disperano. Da tutto il mondo richiamano persone e attenzione, in un vortice potente di connessioni, individui atomizzati e gruppi sociali, fra strade e palazzi. Nello spazio urbano si concentrano frustrazioni, sogni e sofferenze: il dolore si fa tangibile. Quale felicità è possibile immaginare? Il Centro studi sofferenza urbana (Souq) racconta le contraddizioni della riflessione sociologica attuale sul disagio metropolitano, oltre che pratiche virtuose e nuovi paradigmi dal mondo. E prova ad affrontare il tema dello stare bene, osando un confronto autentico sul concetto di felicità, restituendo dignità alla sua dimensione privata e pubblica, e all'i...
Ces dix récits cliniques éclairent le déploiement de la perversion narcissique dans les groupes et les organisations, les pervers narcissiques ne parlent que sous l’empire du besoin de se valoriser aux dépens des autres. L’apogée perverse de leur jubilation est atteinte lorsqu’ils sont parvenus à rendre les membres d’un groupe entier assujettis et complices passifs ou actifs de leur impulsivité cruelle. Les victimes désignées ou collatérales ne sortent pas indemnes de leur participation involontaire à cette dérive.