With cultural issues prominent in the United States today and with ongoing rapid changes in health care management and delivery, this paper discusses the shift from a generic-type psychiatry (i.e., assuming that humans the world over are no different, and will react to given stressors in life in the same manner) to one recognizing that cultural beliefs, mores, peer pressure, family expectations, and other ingredients operate in unique combinations in various cultures and ethnic groups. These social and cultural factors can and will impact treatment modalities and outcomes. Literature reviewed herein illustrates the progressive stages of awareness and incorporation of cultural differences and the many ways they impact treatment. Unfortunately, the rise in managed, rationed health care threatens the future of this progression: It is essential that culturally-based managed care programs be developed and funded to ensure the availability of cost-effective treatment, through an integrated system of services, to patients of all cultural and economic backgrounds. Appropriately incorporating patients' cultural background has rapidly become one of the most challenging tasks for psychiatry in the United States. Though the definition of "cultural psychiatry" is difficult to agree upon (Moffic, Kendrick, Lomax, and Reid, 1987), it might more accurately refer to the consideration of the individual's cultural background, as well as that of the clinician; just as there is no generic patient, there is no generic psychiatrist. This introduces two highly variable factors into psychiatric encounters.

The use of 'traditional' medicine, or a combination of biomedical treatment and 'traditional'
medicine, is a common phenomenon all over Indonesia. In today’s Indonesian healthcare system
'traditional' and alternative medicine coexist with globalized biomedicine. It has been found only
recently that Indonesian urban, educated households are more likely to use 'traditional' than
biomedical healthcare (Nurhayati & Widowati 2017). As early as 2003, Liebich described 80% of
the urban population of Jakarta as occasionally or frequently using 'traditional' medicine. Despite
the dominance of biomedical approaches in the Primary Health Care (PHC) system and the
accompanying skepticism towards other health etiologies, the 'traditional' and complementary
medicine (T&CM) market in Indonesia has experienced a veritable boom during the past 30 years.
Drawing on the transdiciplinary field of health psychology and medical anthropology, this thesis
discusses concepts and approaches that explain the use of T&CM in urban Yogyakarta (Java,
Indonesia). These discussions are based on a Reflexive Grounded Theory study, conducted with
semi-standardized interviews as the main source. The interview questions were designed to elicit
narrative elements addressing previous experiences and evaluations of illness and previous
treatment as well as possible combinations of medical practices. Additionally, expert interviews
with different health agents illustrate conflicting interests and controversies. Even though this study
focuses on illuminating issues of healthcare in urban Yogyakarta, it also finds a textual form to trace
the journey of a 'Western' researcher, who tries to understand the meaning of healthcare in urban
Yogyakarta. Thus, in addition to the substantive focus, this thesis has a methodological focus,
aiming to trace the formative influence of the author along different steps of meaning making about
healthcare in urban Indonesia.
The first part of the dissertation gives insights into the contextual, epistemological and
methodological background of the study (chapters 1 and 2). The second part analyzes interview
narratives. This is done, on the one hand, by highlighting narrations of binary conceptualizations of
'health', 'illness' and 'healing', presented in the model of natural versus kimia. On the other hand, the
analysis follows the ways in which my interviewees navigate healing, where they transcend conceptual
differences by referring to their 'traditional' Javanese rasa of cocok (chapter 3). The third part of the
thesis identifies the author as a situated outsider, highlighting the entanglement of a Western researcher
in conceptual constructions used during interviews with Javanese women (chapter 4). The last part
argues that binary thinking needs to be overcome in order to offer health seekers a truly people-
centered and context-sensitive navigation of healing (chapter 5).
This study highlights different voices of health seekers who emphasize that the current healthcare
system in Indonesia does not meet their needs: neither the needs of the female Javanese health seekers,
nor those of the medical experts and practitioners of both sectors, natural as well as kimia.
Consequently, research on healthcare needs to recognize and accomodate the plurality and complexity
of medical approaches, in order to bridge the rhetoric of healthcare systems and the experienced reality
of health seekers as well as the formal and the informal healthcare system. Similar to bricoleurs,
researchers need to consistently reflect upon and adjust their assumptions, introduce new
methodological tools and use different forms of representation and interpretation to unite various
disciplines, multiple methodologies, and various theoretical perspectives in their healthcare research.

Modern globalisation processes, the rapid entry of Russia into the world community, have given more opportunities to interact with various ethnic groups ranging from short-term tourist and business contacts to complex processes of migration and emigration. Migrants and visitors have different goals for staying in a new country, meanwhile the researchers note a lot in common within the adaptation processes of both groups. In particular, tension, stresses and experience of cultural shock during adaptation are observed. Therefore, it is necessary to conduct psychological studies not only of migrants who come for a long time to a new country, but also of visitors, i.e., interns, students who come to study in foreign universities. Anyway, all migrants face difficulties in interacting with local residents whose behaviour cannot be predicted. The host country’s customs often seem mysterious to them, and people seem strange.

В статье анализируются различные формы игрового поведения (подшучивания, розыгрыши, дразнилки) как способ презентации этнокультурного самосознания. Показана роль игровых форм поведения в снижении напряженности и разрешении конфликтов при противостоянии разных сообществ.

Iran sends inconsistent messages to the world. Vehement factionalism and widespread disagreement in nearly everything from religion and politics to lifestyle and sexuality are evident inside the country. Drawing from the Freudian concept of the economics of libido as well as from Lacanian discourses, this article analyzes the historical experience of the decades following the 1979 Islamic Revolution in Iran. I focus on how the enforcement of moral puritanism and the symbolic decline of father figures have resulted in an imbalance of the economics of libido among Iranian subjects, as well as the absence of a master signifier capable of representing the discourse of the Master in a way that libidinal resources can be integrated into Iranian culture. Consequentially, a subversive discourse of the hysteric with an insatiable desire transformed into eternal, unanswerable questions has arisen, and this discourse predominates in the relationship between various factions in the country.
(Full-text access to a view-only version: https://rdcu.be/bPC1O )

In his oft-cited discussion of the “culturally constituted behavioral environment,” Irving Hallowell argued that any given cultural ontology must be considered to be “real” insofar as people believe in it; and inasmuch as it exist as an object of belief, it becomes an effective constituent of thought, feeling, and action—in short, ethno-ontologies become basic dynamic elements in the psychic economy of individuals. In this paper, I build on the contributions of Hallowell and others (including George Devereux), sketching the outlines of what I have referred to elsewhere as a “cultural psychodynamic” approach—one that integrates contemporary psychoanalytic insights into the dynamics of human subjectivity with a phenomenological and ethno-ontological approach (such as that advocated by Hallowell). Such an approach emphasizes the ways in which local beliefs, social structure, symbolic resources, and the practices of everyday life serve to structuralize the psychic field, encouraging certain culturally specific psychodynamic configurations while discouraging others. It focuses on the importance of framing epistemologies (e.g., locally distinct ethnotheories of experience, emotion, and self) in giving rise to distinct topographies of self-experience, allowing individuals to sidestep certain conflicts and dilemmas, while simultaneously throwing others into high relief. I argue that a sustained interpretive tacking between these fields lends greater dimensionality to ethnographic analyses: Psychoanalytic ideas help to illuminate dynamic intrapsychic and interpersonal processes of meaning making, while ethnographic data emphasize the powerfully constitutive role of ethnotheories and social practices in conditioning the form, function, and expression of basic psychodynamic processes.

The idea of studying migration from an applied standpoint is certainly not new, but it brings to light the added value of considering daily practice as a source of new questions that challenge the common disciplinary views. This contribution proceeds from this premise (and from a pragmatic idea of interdisciplinarity), justifying and summarising my itinerary of research and intervention as a psychologist and anthropologist at the Frantz Fanon Centre, an outpatient clinic for the mental health of immigrants in Northern Italy. In this unit, ‘ethnopsychiatry’ is intended as a way of approaching suffering taking into account, not just symptoms and biographies, but also the multiple forms whereby power relations impact on the individual experience. Drawing from the clinical stories of three women treated at the Centre, I attempt to demonstrate that the experiences of the immigrants – and the dynamics related to their suffering – help to illuminate the existential challenges and emerging forms of subjectivity that characterise the contemporary historical condition. As a result of this discussion, I aim to bring forward a perspective in which ‘intellectual hybridity’ – a concept that seems more suitable for a new emancipatory social research – arises from the need to engage with the profuse variety of problems and elaborate responses presented to us.

*Winner of 2011 Boyer Prize for Contributions to Psychoanalytic Anthropology*

"In this article, I examine the framing of personal agency in Tzotzil Maya dream narrative. Drawing on contemporary linguistic, psychodynamic, and phenomenological approaches, I focus on the lexical and semantic resources typical of highland Maya dream talk, illustrating the way these resources can be used to pragmatically negotiate questions of volition and authorial responsibility in relation to dream experience. By locating experience at a distance from the speaker, this framing provides an expressive resource for managing—mitigating, diffusing, or even disclaiming—agentic responsibility for described events or experiences, particularly those with significant implications for social status or self-definition. I close with reflections on the interpretive potential of an integrative “cultural psychodynamic” approach, one that draws on discourse-analytic, ethnographic, and psychoanalytic methods and theories in the service of understanding complex cultural subjectivities.

Keywords: Chiapas, highland Maya, dreaming, agency, ethnopsychology, evidentiality, narrative, cultural psychodynamics"

Էթնոհոգեբանությունը գիտություն Է մարդկային հանրույթների մի հատուկ տեսակից Էթնոսի, նրա ներսում և այլ Էթնոսների հետ ունեցած փոխհարաբերություններում ծագող հոգեկան երևույթների և գործընթացների, ողջ Էթնոսի և նրա անդամների հոգեբանական առանձնահատկությունների ու վարքի յուրահատկությունների մասին։
Եվ քանի որ էթնոսը, ինչպես նաև նրա զարգացման բարձրագույն մակարդակը հանդիսացող ազգը, մարդկային հանրույթների (սոցիալական խմբերի) մի տեսակն է, ապա մինչև էթնոհոգեբանության առարկայի ու խնդիրների ավելի մանրամասն քննարկմանն անցնելը բերենք որոշ տվյալներ խմբերի սոցիոլոգիայի և սոցիալական հոգեբանության բնագավառներից։ Այս գիտությունների որոշ հիմնական հասկացություններ օգտագործվում են նաև էթնիկական հոգեբանության մարզում։ Հենց սկզբից նշենք, որ էթնոհոգեբանությունը սահմանային գիտություն է, ծագել է սոցիալական հոգեբանության ընդերքում, սերտ կապերի մեջ է նաև էթնոլոգիայի և այլ գիտությունների հետ և հենվում է դրանց նվաճումների վրա։ Առանց այդ գիտությունների հասկացությունների և տվյալներից էթնոհոգեբանության խնդիրների քննարկումն արգասավոր չի կարող լինել։ Ահա թե ինչու հենց սկզբից մեզ անհրաժեշտ է պարզել սոցիալական, հետևաբար նաև էթնիկական, հոգեբանության որոշ հիմնարար հասկացություններ։

Non sempre gli operatori sociali dispongono di competenze e strumenti utili a costruire con persone di background migratorio una comunicazione effettivamente comprensiva, che dia luogo ad efficaci percorsi di intervento.
Questa ricerca esplorativa basata sull'osservazione partecipante e interviste semistrutturate focalizza il dispositivo della consultazione transculturale come strumento gruppale e dialogico che, grazie alle connessioni tra dimensione psico-emotiva e socio-antropologica, consente una più appropriata valutazione di bisogni e risorse, nonché una costruzione più partecipata degli interventi, nel rispetto dei principi di unicità e autodeterminazione della persona.



Social workers often have difficulties communicating empathically with people with a migration background.
Based on participant observations and semi-structured interviews, this exploratory study focuses on transcultural consultation as a tool that through the connection between the psycho-emotional and socio-anthropological dimension allows a more adequate assessment of clients' needs and resources, as well as a more participatory construction of the interventions respecting the principles of uniqueness and self-determination.

La prof.ssa Marie Rose Moro è considerata l’attuale leader
dell’etnopsicanalisi e della psichiatria transculturale in Francia.
Il suo lavoro mostra l’importanza di una pratica psicoanalitica che
includa diverse rappresentazioni del mondo e del sapere per meglio
curare e supportare. A partire dal suo lavoro con bambini, adolescenti
e famiglie, in particolare quelle migranti, ha sottolineato come «tutti
i figli di domani saranno meticci» rovesciando così la prospettiva che
vede i figli dei migranti come una diversità problematica e prendendoli
a simbolo di una ipermodernità e prefigurazione di un futuro che
riguarderà le nostre società nel loro complesso. «Il métissage appartiene
a tutti», sostiene Moro evidenziando come la clinica transculturale offra
strumenti e predisponga a una particolare sensibilità per accogliere
tutte le diverse forme familiari che caratterizzano la modernità.

This essay is an evaluation of Sherry B. Ortner's paper claiming that women are universally subordinate to men. Ortner unpacks the reasoning behind womens universal secondary status, taking this status as a given with little evidence. Her explanations for the subordination of women lie in her beliefs that women are seen to be closer to nature and how men deal with this. Ortner takes her ideas from areas of anthropological research such as feminist anthropology, ethnopsychology as well as the physiological nature of human beings. I am going to display some counterarguments within this field and show my ideas surrounding how to reach this egalitarian society that Ortner and many others wish for. To reach a cultural competence universally we need to look at all sides of the debate surrounding gender. What exactly does Ortner mean when she uses the word subordinate? First I will look at her ideas surrounding why women have this secondary status and how this links in with the comparative difference between someones sex and gender role. Next I will show how this may be universal when looking at institutions and womens participation. Then a discussion of Ortners ideas surrounding the differences in the psychic structures of men and women and just how complex feminist ideas can often be. What journey do we need to take to address some of the issues that Ortner raises and how can we bring about equality between two sides of the world, when we do not yet know the root problem?

Ethnopsychology is a part of psychology and studies the psychological characteristics of ethnos. The purpose of writing this article is to provide information on the ethnopsychology, about its history of origin, main aspects and research, and to clarify these issues. For that, I have come across many sources. I have provided basic information that I have earned in my article. Ethnopsychology has meant the different things to many people. In this paper, my aim is to clear what is "ethnopsychology".

Статья посвящена кросс-культурному анализу гендерно маркированных психоэмоциональных поведенческих реакций (слезы и плач), их презентациям в разные эпохи и в разных социокультурных средах, в том числе в массмедиа и кино.

The article is devoted to the cross-cultural analysis of gender-marked psycho-emotional behavioral reactions (tears and weeping), their presentations in different epochs and in different socio-cultural environments, including in mass-media and cinema.

Karnan In the beginning we are greeted by black crows awaiting to peck and a girl with froth from her mouth. While the other part of the world just zooms around as nothing had happened in that place. The girl transforms into a divine entity. This symbolically implies, that a part of history is untold, unread, and unheard of, as we zoom across all corners and nooks, hearing various other histories. But this part of the story has been hiding around even in the present times. A song opens, displaying all the varied ethnographic features of this particularly great people amongst a nation having various language to split it as its boundaries. With other divisions to further divide the language comes in forms of colloquial terms, dialects, and slangs. Furthermore, this is again separated by divisions such as gender, caste, community, race, and class. But this song shows this particular people's joy fusing their music, dance, musical instruments, and also their sadness mixed with being quiet, some screaming, certain cries, some to have blood, wounds, and their hardworking sweat as this people witnesses from time to time, by evil dark forces from within and from around and beyond, the people mourn with silent sadness that certain parts of living human history is still unknown to many.

В диссертации предложен новый подход к изучению функционирования антропоморфных предметов и изображений в традиционной и современной культуре, выполнена их типология и сравнительный анализ на материале разных культур и социальных сред, проведена оценка их роли в развитии личности и социальных связей индивида, представлена история их развития в разных сферах человеческой деятельности и в мифологии, рассмотрены особенности их развития в современных социокультурных средах, проведено сравнение употреблений понятия «кукла» и его предметных воплощений в русской языковой, литературной и живописной традиции на протяжении последнего столетия и выявлена специфика его применения в советский и постсоветский период, выполнен анализ использования кукольных образов в политтехнологии, рекламе и маркетинговых стратегиях, практиках социального программирования и манипуляции сознанием. Исследована роль куклы в процессах формирования, поддержания и передачи традиции, укреплении социальных связей и дарообмене. Показано значение куклы и иных антропоморфных предметов в возникновении и поддержании идеологии антропоморфизма.

The Phenomenon of the Dolls in traditional and modern Culture (Cross-cultural Study of the Ideology of Anthropomorphism)

The dissertation investigates the role of anthropomorphic artifacts in people's lives and in the history of human culture. Particular attention is paid to the «ideology of anthropomorphism», which allows the use of anthropomorphic toys in «social engineering» that is, for the formation and development of the «personal space» of the child, for the awareness of his «Self» and contrasting it  with the «Other», to overcome age-stage «autism», the formation of gender, social and ethno-cultural standards of behavior. The author analyzed a wide range of sources: ritual, magic and religious practices, examples of memoir, literary and contemporary sources (press, media, advertising, cinema). The basis of the study's are materials relating to the Russian tradition, that are incorporated into a wide range of cross-cultural parallels.

While leadership scholars increasingly acknowledge the influence of followers in the leadership process, less attention has been paid to their role in the destructive leadership process. Specifically, the current debate lacks a broad-based understanding of different susceptible follower types that synthesizes related research across academic domains. Expanding on Padilla, Hogan, and Kaiser's (2007) toxic triangle model of destructive leadership, we integrate research and theory across various academic literatures to derive a cohesive taxonomy of vulnerable followers that we call the susceptible circle. We describe the core characteristics of each follower type, drawing on Barbuto's (2000) theory of follower compliance to highlight the psychological processes that motivate each follower to comply with destructive leaders. We then conclude by discussing theoretical and practical implications, as well as avenues for future research.

"Michel Weber and Will Desmond, (eds.), Handbook of Whiteheadian Process Thought, Frankfurt / Lancaster, ontos verlag, Process Thought X1 & X2, 2008. (695 p. + 726 p. ; ISBN 978-3-938793-92-3 ; 398 €)
Gathering 115 entries written by 101 internationally renowned experts in their fields, the Handbook of Whiteheadian Process Thought aims at interpreting Whitehead secundum Whitehead, at canvassing the current state of knowledge in Whiteheadian scholarship and at identifying promising directions for future investigations through (internal) cross-elucidation and (external) interdisciplinary and crossdisciplinary development.
Table of Contents
Introduction
I. Aesthetics
II. Anthropology
III. Ecology
IV. Economy
V. Education
VI. Ethics
VII. Gender Studies
VIII. History
IX. Language
X. Mathematics and Logic
XI. Metaphysics
XII. Psychology and the Philosophy of Mind
XIII. Public Policy
XIV. Science
XV. Sociology of Science
XVI. Theology and Religion
XVII. Theory of Knowledge
XVIII. Urbanism & Architecture
XIX. Biographical entries
XX. Critical Apparatus

Authors : A Sister of St-John, Adam Scarfe , Albert C. Lewis, Alessandro Sardi, Alix Parmentier, Andrew Dawson, Annamaria Miranda, Arran Gare, Barbara Muraca, Berit Brogaard, Beth Lord, Brian G. Henning, Bruce Duncan MacQueen, Bruce G. Epperly, Carol F. Johnston, Carol P. Christ, Claude de Jonckheere, Claus Michael Ringel, Clifford Cobb, Craig Eisendrath, Daniel A. Dombrowski, David G. Butt, David Ray Griffin, Dominic J. Balestra, Donald Wayne Viney, Donna Bowman, Douglas R. Anderson, Elias L. Khalil, Elie During, Frédéric Fruteau de Laclos, Franck Robert, Gao Shan, Gary A. Cook, George Allan, Giangiacomo Gerla , Gottfried Heinemann, Graham Bird, Granville C. Henry, jr., Gudmund Smith, Guillaume Durand, Howard Woodhouse, Ivor Grattan-Guinness, Jaime Nubiola, James Connelly, James Williams, Jean-Pascal Alcantara, Johanna Seibt, John B. Cobb, Jr., John H. Buchanan, John Quiring , John W. Lango, Jonathan Delafield-Butt, Jorge Luis Nobo, Joseph A. Bracken, S.J., Joseph E. Earley, Sr., Joseph Grange, Juan Vicente Mayoral de Lucas, Judith Jones, Julie A. Nelson, Kipton Jensen, Leemon McHenry, Les Muray, Lieven Decock, Liliana Albertazzi, Luca Gaeta, Luca Vanzago, Manuel Bächtold, Marc Maesschalck, Maria Pachalska , Mark Modak-Truran, Mark R. Dibben, Mary Elizabeth Moore, Max Velmans, Michael Epperson, Michael Fortescue, Michel Weber, Murray Code, Mustafa Ruezgar, Norman Sieroka, Patrick J. Coppock, Paul Custodio Bube, Peter Hare, Peter Simons, Pierfrancesco Basile, Les Muray, Randall E. Auxier, Richard Feist, Robert Castiglione, Robert J.Valenza, Ronny Desmet , Ross L. Stein, Rudolf Windeln, Stephen T. Franklin, Sylviane R. Schwer, T. L. S. Sprigge, Thomas A. F. Kelly, Thomas E. Hosinski, C.S.C., Timothy E. Eastman, Vincent Shen, Volker Peckhaus, William Jay Garland, William T. Myers"

Cultural competency is now a core requirement for mental health professionals working with culturally diverse patient groups. Cultural competency training may improve the quality of mental health care for ethnic groups. A systematic review that included evaluated models of professional education or service delivery. Of 109 potential papers, only 9 included an evaluation of the model to improve the cultural competency practice and service delivery. All 9 studies were located in North America. Cultural competency included modification of clinical practice and organizational performance. Few studies published their teaching and learning methods. Only three studies used quantitative outcomes. One of these showed a change in attitudes and skills of staff following training. The cultural consultation model showed evidence of significant satisfaction by clinicians using the service. No studies investigated service user experiences and outcomes. There is limited evidence on the effectivenes...

Bei der rituellen Chirurgie soll sich der Jüngling zur Frau verwandeln. Er soll menstruationsbluten wie eine Frau, sein Genital so beschneiden, dass es zum weiblichen Genital wird. Die Eliminierung seines Geschlechts ist die Voraussetzung dafür, dass seine Initiation in mutterfixierten Kulturen als gelungen angesehen wird. Die Bezeichnung der Initiationsriten als Reifeprüfungen sind die aufwendige Selbstdarstellung, um das Gegenteil zu verschleiern: den Zwang zur Infantilisierung. Matriarchale Kulturen sind daran interessiert, die Infantilisierung der Jünglinge zu manifestieren, weil die Mutterfixierung das einzig erlaubte Beziehungsmuster ist, das die psychologische Herrschaft der Frau nicht infrage stellt. Die Jünglinge müssen nach der Beschneidung oder nach der Kopfjagd gefüttert werden. Orale (z.B. erbeuteten Kopf mit Zähnen entfleischen) und sexuelle Exzesse direkt nach den durchgeführten Beschneidungen deuten an, dass das ungestillte Verlangen nach Sozialkontakt der Geschlechter durch konsumistische Muster (Gier) ersetzt wird. Die Vagina dentata (= beißende Vagina), die in Form von Kaurimuschelketten bei Initiationsriten eine zentrale Rolle spielt und eine eindeutige Kastrationsdrohung enthält, wird im Laufe der Kulturgeschichte weltweit zur zentralen Geldwährung. Die Jagd nach Profit steht also offenbar auch in Zusammenhang mit den Initiationsriten und der dort praktizierten Unterwerfung unter die blutungs- und gebärfähige Frau.

Ce rite initiatique semble participer d’une forme autorégulatrice, par les effets cathartiques dont les retombées sur les personnes et sur le  groupe d'humains s’accompagneraient de conséquences psychiques émancipatrices. Une mise à jour - ou du moins à l’ajournement - des tensions psychiques au sein de l’individu comme dans le groupe social.

Mots clés : Iswabn, Mascarade, Frayeur infantile, Scène onirique, Rites de passage, Rites initiatique, Rite cathartique, Culture, Traditions, Transmissions, Modernité.

Некоторые особенности национального самосознания армян и его динамика в период постсоветских трансформаций
С.С. Худоян
Доктор психологических наук, доцент кафедры теории и истории психологии АГПУ им. Х. Абовяна
В статье анализируются особенности национального самосознания армян и его динамику в период постсоветских трансформаций. Выделяются три этапа развития национального самосознания  в постсоветском периоде.

Features of national self-consciousness of Armenians and its dynamics during the post-Soviet transformations
Doctor of psychology, assistant professor of theory and hystory  chair in ASPU after Kh. Abovian
S.S. Khudoyan

Some features of national self-consciousness of Armenians and its dynamics during the post-Soviet transformations are analyzed. Three stages of development of national self-consciousness in the postSoviet period are differentiated.

Dans cet article, nous discutons la pertinence d’une interprétation psychosociale de la notion de « perspectivisme ». Nous nous focalisons sur l’hypothèse, formulée par Aparecida Vilaça dans le cadre d’un projet dirigé par Tanya Luhrmann, selon laquelle le perspectivisme peut être entendu comme une « théorie de l’esprit locale ». Nous évaluons ainsi l’idée qu’il existerait des variations socioculturelles de la capacité à endosser le point de vue d’autrui (ou perspective-taking). Dans une première partie, nous comparons trois approches distinctes : la définition du perspectivisme comme « métaphysique » développée par Eduardo Viveiros de Castro ; l’approche du perspective-taking entendue comme une capacité universellement partagée dans le cadre de la psychologie cognitive ; la thèse avancée par Shali Wu et Boaz Keysar, pour lesquels il existe un effet de la culture sur la prise de perspective. Dans une seconde partie, nous postulons qu’une redéfinition du perspective-taking comme une compétence socialement structurée (et non comme une métaphysique locale ou une capacité universelle) permet une articulation prometteuse entre psychologie et anthropologie en faisant du perspectivisme un cadre ethnopsychologique global. Nous exemplifions alors cette idée en la confrontant à certains modèles récents dans le champ de l’ethnologie (comme la théorie de l’opacité de l’esprit d’autrui).

Maria Sabina, Le Sage aux champignons sacrés. Propos recueillis en langue mazatèque par Alvaro Estrada. Traduit de l'espagnol par Michel Bibard, Paris, Éditions du Seuil, 1974.
Alvaro Estrada, A Vida de Maria Sabina. A Sabia dos cogumelos, Traduçao B. Perrone Moises, Sao Paulo, Martins Fontes, 1984

The negative psychological impacts of working with traumatised people are well documented and include vicarious traumatisation (VT): the cumulative effect of identifying with clients' trauma stories that negatively impacts on service providers' memory, emotions, thoughts, and worldviews. More recently, the concept of vicarious resilience (VR) has been also identified: the strength, growth, and empowerment experienced by trauma workers as a consequence of their work. VR includes service providers' awareness and appreciation of their clients' capacity to grow, maintaining hope for change, as well as learning from and reassessing personal problems in the light of clients' stories of perseverance, strength, and growth. This study aimed at exploring the experiences of mental health, physical healthcare, and settlement workers caring for refugees and asylum seekers in South Australia. Using a qualitative method (data-based thematic analysis) to collect and analyse 26 semi-structured face-to-face interviews, we identified four prominent and recurring themes emanating from the data: VT, VR, work satisfaction, and cultural flexibility. These findings-among the first to describe both VT and VR in Australians working with refugee people-have important implications for policy, service quality, service providers' wellbeing, and refugee clients' lives.

Miki Takasuna's paper on "Proliferation of Western Methodological Thought in Psychology in Japan: Ways of Objectification" offers many significant clues for reconsidering the history and unity of psychology. Its treatment of the reception of psychology in Japan hints at the relevance of the models of the subject for psychology-including the allegedly "official" psychology. The aim of this paper is to suggest such reconsideration, on the basis of a distinction between psychologyimporting and psychology-exporting countries, and provide a reflection on the cultural problems of assimilation by the latter of a discipline advanced by the former. This perspective leads us to acknowledge the existence of a variety of psychological programs corresponding to the transformation and modernization of different social realities. Also, an indication is offered of several possible levels of analysis of such programs, which are seen to be related with the emergence of psychology as the science of modernity.