Cryonics: Science or Religion.

Cryonics involves the low-temperature freezing of human corpses in the hope that they will one day be reanimated. Its advocates see it as a medical treatment but as in any medical procedure, this presupposes some scientific evidence. This paper examines the scientific basis of this technology and argues that cryonics is based upon assertions which have never been (and potentially can never be empirically demonstrated) scientifically. After providing a general overview of cryogenic preservation, I discuss how advocates of this technology have conceptualized death and more specifically their notion of information-theoretic death. I conclude that cryonics is based upon a naive faith rather than upon science. It does what David Chidester (2005) calls 'religious work,' even if it is not explicitly religious. It offers transcendence over death.

Religion, spirituality, and epilepsy.

This review provides responses to four questions on epilepsy, religion, and spirituality. Firstly, have early religious beliefs and writings stigmatized and discriminated against epilepsy and if so, what has been done to correct this? We provide textual evidence suggesting an affirmative response. Secondly, which religious luminaries, gods, saints, and religious symbols have connections with epilepsy? We argue that the evidence to suggest that St Paul, Joan of Arc, the Prophet Mohammed, and others had epilepsy is weak and emphasizes the limitations of imposing contemporary neurological frameworks upon them. Furthermore, we discuss how different faith traditions identify Divine figures, as associated with epilepsy, and the use of religious symbols in healing. Thirdly, why is religiosity associated with having epilepsy? We review empirical studies focusing upon the epileptic personality, religiosity, mysticism, and religious conversion and find that, while some studies suggest that religious experience may be associated with epilepsy, this cannot be taken as proven. Fourthly, in what ways has religion been a force for good for those with epilepsy? We discuss the role of Christian social reform in caring for individuals with epilepsy and that of religion in coping with the condition. We conclude by arguing that the relationship between religion and epilepsy has been overstated in the academic literature.

Clinical ethnography in severe mental illness: a clinical method to tackle social determinants and structural racism in personalised care.

Ethnic inequalities in the experiences and outcomes of severe mental illness are well established. These include a higher incidence of severe mental illnesses (psychoses), adverse pathways into and through care, including crisis care, police and criminal justice systems involvement, and care under the powers of the Mental Health Act. The situation persists despite awareness and is driven by a mixture of the social determinants of poor health, societal disadvantage and structural racism, as well as conflictual interactions with care systems, which themselves are configured in ways that sustain or deepen these inequalities. Although training and education are often proposed, this is not shown to have sustained effects. Clinical processes (interviewing/assessment/formulation/intervention) need to address systemic influences and improve the cultural precision with which care is delivered, organised and commissioned. We discuss clinical ethnography and present evidence of its value in addressing systemic as well as individual care needs for diverse communities.

Covid-19 and the Apocalypse: Religious and Secular Perspectives.

The current Covid-19 pandemic has led to existential crises. One way of finding meaning in this is through apocalyptic narratives. We differentiate between religious (based upon eschatology) and secular apocalypticism (based upon radical political and economic change) and argue that both are to be found in the wake of Covid-19 infection. For religious believers, the apocalypse signifies the rapture of the faithful into heaven while those on earth will undergo the tribulations. For secular believers, the apocalypse signifies sociopolitical change. The paper ends by speculating upon the socio-political and economic changes during and after the pandemic- the New Jerusalem.

Against the Stream: religion and mental health - the case for the inclusion of religion and spirituality into psychiatric care.

This paper argues for the inclusion of religion and spirituality in psychiatric care. After discussing the antagonism of psychiatrists and psychologists to religion, I present a critical overview of studies examining the relationships between spirituality, religion and diverse aspects of mental health: depression, suicide, anxiety, delinquency, drug abuse and schizophrenia. The need to assesses the impact of religion in different faith groups is discussed. Measures of religious coping, both positive and negative, may provide a more accurate portrayal as to how individuals deploy religion in their lives than global measures such as belief and attendance. I highlight the fact that there is a dearth of research on ritual, prayer and other aspects of religious experience. While many studies demonstrate positive effects of religion on mental health, others find detrimental effects. Finally I examine the clinical implications of these findings.Declaration of interestNone.

Does culture impact on notions of criminal responsibility and action? The case of spirit possession.

Multicultural societies such as the United Kingdom are host to people with diverse belief systems and behavioral norms. Whilst a country requires that all members of society conform to standardized legal requirements, cases arise that involve certain complexities related to the cultural or religious context in which a certain action was committed. This paper addresses the impact of culture on notions of criminal responsibility and action. Through a case study of a recent event in the United Kingdom, we explore whether a cultural defense is relevant for contextualizing incidents in which an individual commits a criminal action during an alleged period of spirit possession From this analysis, we suggest that using a cultural defense can aid understanding of an individual's relationship to the society that he or she identifies with and facilitate the practice of justice in a multicultural society.

Carers and families: life and suffering among Bangladeshi psychiatric patients and their families in London - an interview study 3.

This paper looks at the role of Bangladeshi families in the provision of care and help seeking: the burden on family members but also their presumed role in the causation of illness. It deploys data deriving from an interview study examining understandings and health-related practices among British Bangladeshis with mental and physical illness and their carers. While families generally support the mentally ill, the emotional and physical burden on them can be extensive. Conflicts between individuals may result in accusations of sorcery, especially when envy is suspected. Regular travel between desh and bidesh attempts to maintain family unity and continues traditional understandings of serious sickness and disability.

God put a thought into my mind: the charismatic Christian experience of receiving communications from God.

The agentive aspects of communicative religious experiences remain somewhat neglected in the social sciences literature. There is a need for phenomenological descriptions of these experiences and the ways in which they differ from culturally defined psychopathological states. In this semi-structured interview study, eight congregants attending an evangelical church in London were asked to describe their experiences of God communicating with them. Communications from God were related to current events rather than to the prediction of future events. These communications were received as thoughts and do not generally reveal metaphysical insights, but rather they relate to the mundane world. They provided direction, consolation and empowerment in the lives of those receiving them. Individuals recounted that on occasion God sometimes speaks audibly, or accompanied by supernatural phenomena, but in the vast majority of cases, the way God speaks is through thoughts or impressions. In all instances, agency is maintained, individuals can choose to obey the thoughts/voices or not. The findings are discussed in relation to externalisation of agency and the phenomenon of thought insertion in schizophrenia.

Prevalence of psychosis in black ethnic minorities in Britain: analysis based on three national surveys.

PURPOSE: A considerable excess of psychosis in black ethnic minorities is apparent from clinical studies, in Britain, as in other developed economies with white majority populations. This excess is not so marked in population surveys. Equitable health service provision should be informed by the best estimates of the excess. We used national survey data to establish the difference in the prevalence of psychosis between black ethnic groups and the white majority in the British general population. METHODS: Analysis of the combined datasets (N = 26,091) from the British national mental health surveys of 1993, 2000 and 2007. Cases of psychosis were determined either by the use of the Schedules for Clinical Assessment in Neuropsychiatry (SCAN), or from a combination of screening items. We controlled for sex, age, social class, unemployment, design features and other putative confounders, using a Disease Risk Score. RESULTS: People from black ethnic minorities had an excess prevalence rate of psychosis compared with the white majority population. The OR, weighted for study design and response rate, was 2.72 (95 % CI 1.3-5.6, p = 0.002). This was marginally increased after controlling for potential confounders (OR = 2.90, 95 % CI 1.4-6.2, p = 0.006). CONCLUSIONS: The excess of psychosis in black ethnic minority groups was similar to that in two previous British community surveys, and less than that based on clinical studies. Even so it confirms a considerable need for increased mental health service resources in areas with high proportions of black ethnic minority inhabitants.

At the crossroads of anthropology and epidemiology: current research in cultural psychiatry in the UK.

Cultural psychiatry research in the UK comprises a broad range of diverse methodologies, academic disciplines, and subject areas. Methodologies range from epidemiological to anthropological/ethnographic to health services research; mixed methods research is becoming increasingly popular, as are public health and health promotional topics. After briefly outlining the history of cultural psychiatry in the UK we will discuss contemporary research. Prominent themes include: the epidemiology of schizophrenia among Africans/Afro-Caribbeans, migration and mental health, racism and mental health, cultural identity, pathways to care, explanatory models of mental illness, cultural competence, and the subjective experiences of healthcare provision among specific ethnic groups such as Bangladeshis and Pakistanis. Another strand of research that is attracting increasing academic attention focuses upon the relationship between religion, spirituality, and mental health, in particular, the phenomenology of religious experience and its mental health ramifications, as well as recent work examining the complex links between theology and psychiatry. The paper ends by appraising the contributions of British cultural psychiatrists to the discipline of cultural psychiatry and suggesting promising areas for future research.

Religious doubts: implications for psychopathology and psychotherapy.

This article examines the psychopathological implications of religious doubts. Following a discussion of their prevalence, their role in development and causal factors, and their impact upon religious belief, the author discusses the relationship between religious doubts and anxiety and depression. Religious doubts may enter the psychotherapeutic process, and the author discusses one form of religious cognitive-behavioral therapy using the Bible that might be useful for Christian patients with such doubts. The author presents a case study to exemplify these points.

The work of a woman is to give birth to children: cultural constructions of infertility in Nigeria.

Infertility is a condition loaded with meaning spanning across biomedical, psychological, social, economic, cultural and religious spheres. Given its disruptive power over women's lives, it provides a unique lens through which issues of kinship, gender, sexuality, cosmology and religion can be examined. The paper presents the results of an ethnographic study of infertility in Central Nigeria. Explanatory models of infertility were variegated, encompassing biomedical, folk and religious elements. Like other ethnographic studies of help seeking for infertility in Nigeria, among this group resort was made to biomedical treatments, traditional healers and religious healing with no one system being hegemonic. The findings of this study accord with studies of infertility in other cultural groups indicating the disruptive influence of missing motherhood.

The doctor's medicine and the ambiguity of amulets: life and suffering among Bangladeshi psychiatric patients and their families in London--an interview study--1.

An interview study of 44 Bangladeshi patients and relatives in London demonstrated simultaneous trust in psychiatrists as well as in the widespread use of healing amulets. At the same time, local Islamic clerics and traditional healers were seen by many with some degree of suspicion. The authors offer an interpretation in which local healers and their methods are regarded ambivalently: the more distant biomedical framework fits with the newer modernising 'High' Islam (literate, scripturalist, puritanical, unitarian, urban, clerical, perhaps masculinist), as opposed to Hindu-inflected traditional Sufi Islam in Bangladesh (peasant, popular, syncretic, saintly, magical, ecstatic and possibly more sympathetic to women's experience).

The mental health benefits and costs of Sabbath observance among Orthodox Jews.

This study aimed to examine the perceived psychological costs and benefits of Sabbath (Shabbos) observance among 13 practising Jews, 9 UK residents and 4 US residents. Emerging themes were as follows: Shabbos as a special day, giving time to contemplate on profound issues, withdrawal and rest from mundane concerns, and deepening relationships. These aspects can potentially improve feelings of mental well-being, and were indeed often said to do so. Some difficulties were described: some found they were prone to worry more on Shabbos because of the freedom from distractions, and there were reports of the difficulties of explaining to non-Jewish work colleagues the religious need to be free from work commitments. These findings were related to the literature on religious ritual observance and generally accord with other work in anthropology and psychology of religion examining the psychological impact of ritual. Work on the mental health implications of ritual observance needs to be expanded. It has received only limited attention, and understanding has been constrained by a misleading confusion between ritual and obsessionality. Other impacts of religion on mental health are better documented and understood, and religious ritual and its impact needs further documentation and attention.

Theodicy and end-of-life care.

This article examines theodicy-the vindication of God's goodness and justice in the face of the existence of evil from the perspectives of Judaism, Christianity, and Islam. We focus on the thought processes that chaplains, social workers, and other professionals may use in their care interventions to address issues of theodicy for patients. Theodical issues may cause anxiety and distress for believers, but they can also potentially be a source of relief and release. Palliative care patients with a religious worldview often struggle with whether God cares about, or has sent, their pain. How social workers and other clinicians respond to such questions will have a great impact on how patients express themselves and use their religious beliefs to cope with their situations. For patients holding religious/spiritual perspectives, discussion of theodicy may facilitate closer relationships between patients and their caregivers and result in more compassionate and empathic care.

Did Christianity lead to schizophrenia? Psychosis, psychology and self reference.

Both geographically and historically, schizophrenia may have emerged from a psychosis that was more florid, affective, labile, shorter lived and with a better prognosis. It is conjectured that this has occurred with a reflexive self-consciousness in Western and globalising societies, a development whose roots lie in Christianity. Every theology also presents a psychology. Six novel aspects of Christianity may be significant for the emergence of schizophrenia-an omniscient deity, a decontexualised self, ambiguous agency, a downplaying of immediate sensory data, and a scrutiny of the self and its reconstitution in conversion.

The Origins of Jewish Guilt: Psychological, Theological, and Cultural Perspectives.

The idea that guilt and Judaism are closely interlinked has a long historical legacy. After discussing recent work on anthropology and emotion focusing on shame and guilt, we examine three theories purporting to account for this link: psychoanalytic, theological, and guilt as a cultural stereotype particularly the notion of the Jewish mother.

'Islamic fatalism': life and suffering among Bangladeshi psychiatric patients and their families in London--an interview study 2.

An interview study of 44 Bangladeshi patients and relatives in eastern London demonstrated frequent appeals to God and deprecation of personal agency. This paper offers an interpretation of this apparent 'fatalism', which argues for the logical downplaying of human agency and ambition in archaic Arabia, contemporary rural Sylhet and among first generation Sylheti migrants in London.