Dhis and Dhāt: Evidence of Semen Retention Syndrome Amongst White Britons

By Sushrut Jadhav

The uncritical application of western psychiatric concepts in non-western societies resulting in culturally invalid psychiatric syndromes, have been extensively documented. Such instances are considered ‘category errors’. In contrast, ‘reverse category errors’ although theoretically postulated, have never been empirically demonstrated. Diagnostic criteria of an established South Asian culture specific neurosis, Dhāt syndrome, were deployed by a psychiatrist of South Asian origin, amongst 47 white Britons in London, UK, presenting for the first time with a clinic diagnosis of ICD-9 Depressive Neurosis (Dysthymic Disroder, ICD-11). The proceedure yielded a new disorder, Semen Retention Syndrome. Based on narrative accounts and quantitative scores on the Hamilton Depression Rating Scale, the evidence suggests that a significant subset of white British subjects diagnosed with Dysthymic Disorder, may in fact be expressing a psychological variation of a previously unknown local White British somatisation phenomena labelled Semen Retention Syndrome. Anxiety and depressive symptoms presented by this subset of subjects were primarily attributed to a core irrational belief and a cognitive error centered around misunderstood concepts of semen physiology. Consequently, the undue focus on mood idioms by both white British patients and their health professionals, leads to a mistaken diagnosis of Mood Disorder, and results in incorrect treatment. The implications of this ethnocentric mode of reasoning raises concerns about existing concepts in psychiatric phenomenology and for official international diagnostic classificatory systems. The paper concludes by arguing that category errors in both directions are instances of cultural iatrogenesis, and underscore the importance of a culturally valid psychiatry.

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Stages of colonialism in Africa: From occupation of land to occupation of being

By Hussein A. Bulhan

This paper draws on the author’s scholarship, supplemented by the limited academic resources available in the “peripheries” of the world where the author lives and works (namely, Somali society and Darfur, Sudan), to consider the relationship between colonialism and psychology.

It takes into consideration the history of psychology in justifying and bolstering oppression and colonialism. Then considers the ongoing intersection of colonialism and psychology in the form of metacolonialism (or coloniality). To decolonize psychological science, it is necessary to transform its focus from promotion of individual happiness to cultivation of collective well-being, from a concern with instinct to promotion of human needs, from prescriptions for adjustment to affordances for empowerment, from treatment of passive victims to creation of self-determining actors, and from globalizing, top-down approaches to context-sensitive, bottom-up approaches. Only then will the field realize its potential to advance Frantz Fanon’s call for humane and just social order.

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