Disease, disorder, or deception? Latah as habit in a Malay extended family.

Thirty-seven cases of latah are examined within the author's Malay extended family (N = 115). Based on ethnographic data collected and a literature review, cases are readily divisible into two broad categories: habitual (N = 33) and performance (N = 4). The first form represents an infrequent, culturally conditioned habit that is occasionally used as a learned coping strategy in the form of a cathartic stress response to sudden startle with limited secondary benefits (i.e., exhibiting brief verbal obscenity with impunity). In this sense, it is identical to Western swearing. Performers are engaged in conscious, ritualized social gain through the purported exploitation of a neurophysiological potential. The latter process is essentially irrelevant, akin to sneezing or yawning. It is concluded that latah is a social construction of Western-trained universalist scientists. The concept of malingering and fraud in anthropology is critically discussed.

Tarantism, dancing mania and demonopathy: the anthro-political aspects of 'mass psychogenic illness'.

This study questions the widely held assumption that the phenomenon known as mass psychogenic illness (MPI) exists per se in nature as a psychiatric disorder. Most MPI studies are problematical, being descriptive, retrospective investigations of specific incidents which conform to a set of pre-existing symptom criteria that are used to determine the presence of collective psychosomatic illness. Diagnoses are based upon subjective, ambiguous categories that reflect stereotypes of female normality which assume the presence of a transcultural disease or disorder entity, underemphasizing or ignoring the significance of episodes as culturally conditioned roles of social action. Examples of this bias include the mislabelling of dancing manias, tarantism and demonopathy in Europe since the Middle Ages as culture-specific variants of MPI. While 'victims' are typified as mentally disturbed females possessing abnormal personality characteristics who are exhibiting cathartic reactions to stress, it is argued that episodes may involve normal, rational people who possess unfamiliar conduct codes, world-views and political agendas that differ significantly from those of Western-trained investigators who often judge these illness behaviours independent of their local context and meanings.

The social psychology of 'epidemic' koro.

The few isolated reports of individual koro exhibit a symptomatology indicative of major psychiatric conditions (ie. psychosis or affective disorder), and appear unrelated to collective episodes which involve social, cultural, cognitive and physiological factors in the diffusion of koro-related beliefs. Yet, koro 'epidemics' continue to be viewed as exemplifying mass psychopathology or irrationality. An examination of the similarities between koro 'outbreaks' and a sub-category of behaviour which has been loosely labeled as 'mass hysteria', suggests an alternative, non-psychopathological explanation. In reclassifying 'epidemic' koro as a collective misperception rather than a culture-bound syndrome, it is argued that koro is a rational attempt at problem-solving which involves conformity dynamics, perceptual fallibility and the local acceptance of koro-associated folk realities, which are capable of explaining such episodes as normal within any given population.

Redefining epidemic hysteria: an example from Sweden.

François Sirois' influential paradigm for diagnosing episodes of epidemic hysteria is discussed. The part of his schema addressing the large diffuse outbreak should be eliminated as it does not possess characteristic features of mass hysteria and overlooks the potential social, cultural, political, ritualistic and institutional patterning of collective behavior. A case study involving the collective delusion of phantom rockets over Sweden during 1946 illustrates the complexities of such episodes.

Ethnocentricity and the social construction of 'mass hysteria'.

This study provides a critical historical review and analysis of the variety of human expressions which have been erroneously labeled under the grandiose category "mass hysteria". It is argued that Western science reductionist approaches to the classification of "mass hysteria" treat it as an entity to be discovered transculturally, and in their self-fulfilling search for universals systematically exclude what does not fit within the autonomous parameters of its Western-biased culture model, exemplifying what Kleinman (1977) terms a "category fallacy." As a result of objectivist methodologies, the etiology of actions labeled as "mass hysteria" is typically viewed as deviant, irrational or abnormal behavior resulting from a malfunctioning 'proper' social order. However, what constitutes 'the' correct social order is a function of a researcher's historical sociocultural and/or scientific milieu. This study reviews the problem, advocating Geertz's (1973) culturally relativistic approach to understanding various cross-cultural behavior that is sensitive to and tolerant of the unique context and milieu of participants. "Mass" or "epidemic hysteria" is viewed as an invention of Western psychiatry and should be abandoned and replaced with the term collective exaggerated emotions. Instead of attempting to 'discover' a neatly packaged, unitary external disease entity, the focus of a meaning-oriented approach emphasizes the deciphering of foreign realities, semantic networks and symbol systems.