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Indigenous Malay psychotherapy

Chen PC

Trop Geogr Med, 1970 Dec;22(4):409-15.
PMID: 5497375
Matched MeSH terms: Spiritualism
Fulltext The role of psychiatrists and muslim faith healers in mental health issues

Zul Azlin Razali, Faiz Tahir, M.

International Medical Journal Malaysia, 2018;17(101):31-35.
MyJurnal

Following the announcement of Traditional and Complementary Medicine Act 2013, Muslim faith healers are slowly gaining grounds to make their practice mainstream. One of the major characteristics of Muslim faith healers is the strong inclination to attribute mental illnesses to Jinn possession (demonic possession). Unlike other traditional healers, Muslim faith healers’ primary mode of treatment is Ruqyah, an incantation or generally considered as ‘Du’a or prayers. This article is a sharing by a psychiatrist who has been actively engaging with faith healers in order to understand the world of faith healing including the attitude and knowledge of both the healers and clients while attempting to educate them on modern psychiatry based on bio-psycho-socio-spiritual paradigm. The methodology: 1) Involvement in symposium, seminar and focused group discussion, either as participant or as speaker. 2) Collaborating with local spiritual leader to conduct workshop on mental illness in mosques. 3) Writing articles in scientific and popular publications with and without faith healers as the collaborators. 4) Appearing in radio advocating and discussing about the dilemma of mental illness issue from the religious perspectives, and 5) Participate in workshop conducted by Muslim faith healers. As a result, several issues come to the author’s attention. The divisions of Muslim faith healers are rather complicated, for example Malay traditional healers or bomoh should not be categorized in the same group as Muslim faith healers. The oft-quoted ‘Islamic Medicine’ is problematic in view that it is laced with elements of local cultural value and practice which are not necessarily authentically Islamic. Since Malays make up the biggest community in Malaysia, one has to differentiate between Islam and Muslim. Majority of Muslims misunderstood the term Ruqyah as a form of healing exclusively done by the Muslim faith healers. In conclusion, psychiatrists should engage more proactively with faith and spiritual healers in order to curb stigmatization and delay in seeking psychiatric care and treatment.

Matched MeSH terms: Spiritualism
Fulltext Five pillars of Islam in relation to physical health, spiritual health and nursing implications

Cho, Cho Zaw @ Raheema, Myat Min @ Mohd Omar

International Medical Journal Malaysia, 2018;17(101):105-108.
MyJurnal

This study aimed to examine five pillars of Islam and their relationship with physical and spiritual health. The five pillars of Islam are the foundation of Muslim life, considered mandatory by believers, and Muslims are required to observe them with utmost dedication. They are summarized as Shahadah, Salah, Zakat Saum, and Hajj. he first pillar of Islam, declaration of faith (Shahadah) includes the most important concept, which is the complete submission to the will of Allah (SWT) by obeying and believing in Him. Spirituality in general is defined as “religious belief or the spiritual quality of something”, “a search for the sacred”, “personal growth, or an encounter with one's own inner dimension”. The World Health Organization (WHO) mentions spiritual health as one of four dimensions to well-being; physical, mental, social, and spiritual”. Moreover, holistic nursing practice includes treating people as a whole and attending to a client’s physiological, psychological, and spiritual needs. Thus, this study intends to further explore the unitary aspect of Islam that infuse each of the pillars, and their effects on physical, spiritual well-being and nursing implications associated with it. Five pillars of Islam are discussed from the Quran, Alhadith, and Sunnah (the sayings and traditions of the Prophet) as baselines, and further additions from the knowledge of the Islamic scholars. And it is noted that our practices based on the five pillars of Islam have not only positive effects on physical but also spiritual health. This paper pointed out that while performing obligatory duties as stipulated by Islam, one could achieve spiritual enhancement as well as physical strength and well being.

Matched MeSH terms: Spiritualism
A cross-cultural study of the possession-trance in Singapore

Kua EH, Sim LP, Chee KT

Aust N Z J Psychiatry, 1986 Sep;20(3):361-4.
PMID: 3467715

Possession-trance is a common culture-bound syndrome in Singapore. The characteristic features as seen in 36 young men of the three different ethnic communities are described. At follow-up four to five years later, none of the 26 who could be contacted showed any evidence of mental illness. The psychopathology of the possession-trance is discussed.

Matched MeSH terms: Spiritualism*
Psychotherapeutic management of a potential spirit medium

Woon TH, Teoh CL

Aust N Z J Psychiatry, 1976 Mar;10(1A):125-8.
PMID: 1065324

Psychotherapeutic management of a potential spirit medium (shaman) in a modern University Hospital setting in Malaysia is described. Magical thinking, projection and spirit possession (trance state) occur during management. Discussion of management was based on what Heinz Wolff described as the psychotherapist's functions of (1) psychodynamic understanding; (2) the therapeutic function; and (3) the developmental function. This patient did not conform to the general criteria of a suitable patient for psychotherapy. But her willingness to engage in therapy contributed to a satisfactory outcome. The therapist's growth in cross-cultural therapeutic encounter seems to be prominent.

Matched MeSH terms: Spiritualism*
A Malay cultural explanation for epilepsy

Peng KL

Aust N Z J Psychiatry, 1983 Dec;17(4):397-9.
PMID: 6581801

The causal explanation given by a 24-year-old Malay woman from a low socioeconomic class for her epilepsy is described. This case illustrates how cultural explanations can protect an individual from the stigma of illness. The Malay concept of the supernatural and the causation of illness is discussed.

Matched MeSH terms: Spiritualism
Fulltext Ethnomedicine in Sabah: past trends and future perspectives

David Matanjun, Mohammad Saffree Jeffree, Freddie Robinson, Falah Abbas Mohamed Salih, Md Shamsur Rahman, Naing Oo Tha

Malaysian Journal of Medicine and Health Sciences, 2019;15(106):82-82.
MyJurnal

Introduction: The objective of this presentation is to carry out a review of the historical status and possible future outlook of the practice of ethnomedicine in the State of Sabah. As in many parts of the world, there are many types of traditional medicines that have been used for hundreds of years among the various native cultural groups in Sabah. Methods: A literature survey was conducted with the aid of online database, and text books using keywords such as the current as well as previous names of Sabah and various related terminology such as ethnomedicine, CAM, complementary and alternative medicine, TCM, traditional and complementary medicine, herbalism, reflexology, spiritualism, ethnobiology ethnology, ethnoanthropology, biological activities, ethnobotanical uses, medicinal prop-erties, toxicity studies, etc. The status of ethnomedicine in Sabah is largely unknown. Results: Based on a review of previous literature, the study discovered that there is limited empirical documentation on the use of ethnomedicine in Sabah. In this preliminary review, a total number of 25 publications were recorded in the databases for the period up to 2019. There is still a need to realise the full potential of the biocultural diversity of Sabah, and that there is a strong need to focus more on socially relevant research. Ethnomedicine in Sabah consists mainly of herbalism, ma-nipulative practices and spiritualism. Plants can be said to be the central player in race-based traditional medicine. While data on ethnomedicine may be based on original field research, several are primarily derivative, drawing as they do from earlier published accounts and, importantly, anecdotes. Traditional massage and other manipula-tive-practices, based on manipulation and movement of body parts, are also popular because of their simplicity and apparent immediate relief that can be experienced by the patient or client. Spiritualism, which may be considered as a peculiar dimension of the mind-body medicine subset of traditional medicine, continues to have its adherents among the natives of Sabah. Conclusion: List and catalogs and sociological and ethnohistorical data were the fa-voured perspective of research in the past; but future evolution of ethnomedical studies need to address some of the debates related to biological, medical and social sciences . Future research should include systematic inves-tigation into efficacy and risk besides the possible incorporation of some parts of ethnomedicine into the existing healthcare services. Ethnomedicine occupies a distinct place in healthcare in the world in general, and Sabah in particular.

Matched MeSH terms: Spiritualism
Fulltext Coronavirus pandemic and spirituality in southwest Nigeria: A sociological analysis

Olonade OY, Adetunde CO, Iwelumor OS, Ozoya MI, George TO

Heliyon, 2021 Mar;7(3):e06451.
PMID: 33786389 DOI: 10.1016/j.heliyon.2021.e06451

Introduction: The coronavirus pandemic outbreak is wreaking much havoc across the globe, with many nations shutting down their economy and social life with the hope of flattening the curve while health practitioners are also gearing efforts in providing a cure for it. Part of the coronavirus challenges is the various spiritual undertones attributed to it in many quarters. Hence, this study seeks to understand the various spiritual undertones attributed to the coronavirus incidence in southwest Nigeria.
Methodology: This paper examined the coronavirus pandemic and spirituality sociologically in southwest Nigeria, using secondary and primary data. Secondary data includes a review of literature, social media comments, official records, and newspaper reports. Primary data entails using google form (questionnaire) circulated via social media with 221 responses retrieved and analyzed using the frequency distribution tables and bar charts. Also, a one-sample t-test was used for further statistical analysis.
Results: Findings show that rather than attributing coronavirus incidence to spirituality alone, most of the respondents also see it as a public health concern, and precautionary measures should adhere. They see the government ban on social gathering, which affected the religious houses as the right thing to do and not solely targeted as religious houses. However, most believe that religious houses provide 'essential' emotional and spiritual support to the people. Respondents also believe they can get their healing from their place of worship even if infected with the coronavirus.
Conclusion: Based on the findings it was recommended that religious organizations should source valid data so that policy-makers can make informed decisions. Also, there is a need to have an accurate record of the number of infected persons and death rates to know the right time to ease lockdown and lift the social gathering measures. There should also be a place for easy and free testing for people. This will help the government ascertain the number of infected persons, reduce the associated fear with the pandemic, and lessen the people's economic, social, and religious effects.

Matched MeSH terms: Spiritualism
Fulltext Traditional Medicine in Sabah: A Case Study from the District of Kota Marudu

David Matanjun, Mohammad Saffree Bin Jeffree, Julius Kulip, Md Shamsur Rahman, Sadia Choudhury Shimmi

Borneo Journal of Medical Sciences, 2018;12(101):73-0.
MyJurnal

As in other parts of the world, the practice of traditional healing has been part of the local healthcare system for most of the indigenous ethnic groups, since time immemorial. Using descriptive research format, this study looked into the practice of a traditional medicine practitioner in one of the villages of Kota Marudu in Sabah, Malaysia. The practitioner comes from the Dusun Tagahas subethnic group which is one of the numerous ethnic groups in Sabah. The large number of ethnic group in Sabah has made the research of ethnomedicine rather challenging. The practitioner acquired knowledge of traditional healing and treatment which is mainly herbal medicines alluded with some spiritual aspects. He used many herbal preparations in various forms and applications. Similar to the other traditional medicine practitioners, his knowledge and skill regarding his practice are impressive but the practitioner is unable to explain on the mechanism of how the therapy works. Generally their philosophy rests on the notion that disease responds to right medicine but not explanation. There is an urgent need to capture all the knowledge and skill possessed by traditional medicine practitioners, who generally belong to an ageing and fading population, especially those live in remote and hard to reach areas. Scientific research should be conducted to help traditional medicine healers and herbalists to understand their practices before they suffer the consequences of inexorable extinction.

Matched MeSH terms: Spiritualism
The sociocultural dynamics of mass hysteria: a case study of social conflict in West Malaysia

Lee RL, Ackerman SE

Psychiatry, 1980 Feb;43(1):78-88.
PMID: 7355184

This discussion of an episode of mass hysteria in a Malay college in West Malaysia examines stress and conflict in relation to the interpretive process within a specific social setting. Unlike previous studies, which conceptualize mass hysteria as a cathartic response to accumulated stress, the present study treats stress as a matter of definition in a specific sociocultural context rather than as an objective given from which predictions can be made. Objections are raised to the logic of explanations that attribute mass hysteria to environmental stress. What is of concern is how meanings are assigned to events that are experienced as stressful, how participants and observers explain these events, and the consequences that follow from their interpretations.

Matched MeSH terms: Spiritualism
Main puteri: an indigenous Kelantanese form of psychotherapy

Chen PCY

Int J Soc Psychiatry, 1979;25(3):167-75.
PMID: 500287 DOI: 10.1177/002076407902500302

The permainan puteri (usually abbreviated to main puteri) is an indigenous Kelantanese healing ceremony in which the bomoh (traditional medicine-man), the sick individual and other participants become spirit-medium through whom puteri (spirits) are able to enact a permainan ('play'). It has been successfully used as a psychotherapy for depression. The bomoh assisted by his minduk (master of spirits) and a troupe of musicians, is able to provide a conceptual framework around which the sick individual can organize his vague, mysterious and chaotic symptoms so that they become comprehensible and orderly. At the same time the bomoh is able to draw the sick individual out of his state of morbid self-absorption and heighten his feelings of self-worth. The involvement of his family, relatives and friends tends to enhance group solidarity and reintegrate the sick individual into his immediate social group.

Matched MeSH terms: Spiritualism
Classification and concepts of causation of mental illness in a rural Malay community

Chen PCY

Int J Soc Psychiatry, 1970;16(3):205-15.
PMID: 4325131 DOI: 10.1177/002076407001600307
Matched MeSH terms: Spiritualism