A Disability of the Soul: An Ethnography of Schizophrenia by Karen Nakamura

By Karen Nakamura

Bethel condominium, situated in a small fishing village in northern Japan, was once based in 1984 as an intentional group for individuals with schizophrenia and different psychiatric problems. utilizing a different, neighborhood method of psychosocial restoration, Bethel condo focuses as a lot on social integration as on healing paintings. As a centerpiece of this technique, Bethel condominium begun its personal companies that allows you to create employment and socialization possibilities for its citizens and to alter public attitudes towards the mentally unwell, but in addition relatively by chance supplied an important advance to the distressed neighborhood financial system. via its paintings courses, communal dwelling, and shut courting among health facility and city, Bethel has been remarkably winning in conscientiously reintegrating its participants into eastern society. It has turn into often called a version substitute to long term institutionalization.

In A incapacity of the Soul, Karen Nakamura explores how the contributors of this specific neighborhood fight with their lives, their health problems, and the which means of group. advised via enticing ancient narrative, insightful ethnographic vignettes, and compelling lifestyles tales, her account of Bethel condominium depicts its achievements and setbacks, its can provide and obstacles.

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Extra info for A Disability of the Soul: An Ethnography of Schizophrenia and Mental Illness in Contemporary Japan

Example text

At times she laughed uncontrollably. It was clear that Asami was in her own world—and thoroughly enjoying it. After leaving Rika House, Etsuko drove us down to the hospital. We entered the hospital through the rear staff entrance. Etsuko showed us the psychiatric day care unit. There were several rooms with different purposes: a smoking room, a music room, a computer room, and so on. We visited the shop that Bethel had in the hospital, selling various personal care items like adult diapers that the hospital didn’t provide.

Was exhaustively discussed. The consensus was that the master had at last become insane. Some said that this outrage [the burning of the temple] had been perpetrated in broad daylight and if it was not certified to be the act of a madman not responsible for his actions, they themselves would strangle him for it. Others observed that although the fire had not caused any serious damage, there would certainly be a great deal of trouble if it came to the attention of the district police office. If the Aoyama [family] intended to dispose of the matter within the family, then they had better move the master to a safe place quickly, place a strict guard over him, and take appropriate measures to ensure that the people of the village could once again sleep soundly.

We Arrivals can reveal ritual secrets to the uninitiated, upending decades or even centuries of tradition. We can make it easier for state oppression to occur by diagramming internal power structures or allow ethnic misunderstandings to fester and breed. Anthropologists have done all of these things, and sometimes much worse. To protect their informants, many contemporary anthropologists obfuscate the exact place where they did their fieldwork, and use pseudonyms or vaguely drawn maps. Most institutional review or university ethics boards will specifically ask how confidentiality and privacy will be maintained.

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