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Al-Krenawi, Alean and Graham, John. "Spirit Possession and Exorcism in the Treatment of a Bedouin Psychiatric Patient." Clinical Social Work Journal 25.2 (1997).
10 May 2008 .
This study investigated the diagnostic decisions regarding the case of a Bedouin psychiatric patient, called “M”, who underwent sudden and severe behavioral changes. He felt angrily towards his mother’s disrespect for his wife, eventually instigating several arguments, and nearly physically attacked her.
He was referred to the nearest biomedical hospital, where he was diagnosed as a paranoid schizophrenic with auditory and visual hallucinations that were themed around demonic images. The psychiatrist also gave him anti-psychotics in order to alleviate the hallucinations. Though the drugs calmed him, they did not eliminate these intrusive images. M failed to improve until he received guidance from a social worker, who arranged treatment with a traditional healer upon consideration of his Muslim background. (Because they highly regard the Mother figure, any wrongdoing towards her is considered sinful. Thus, M believed that God inflicted punishment by imbuing him with evil spirits.)
The healer, or Dervish, functions as a Bedouin version of an exorcist, working to treat mental and physical illness through the use of ritual and prayer. He diagnosed M as being possessed by demons, and went on to perform Tazeem, which is a dialogue with spirits—much like Western exorcism. The Dervish overpowered the evil spirits and managed to quickly relieve M of both his hallucinations and pent-up anger.
He continued seeing both biomedical and traditional practitioners until he felt fully restored. The psychiatrist admitted his initial diagnosis was incorrect, since the medications were not appropriate for M’s condition as he should have been classified as neurotic. Understanding his cultural framework, which insists on an external locus of control, was crucial for offering him effective treatment. Thus, the modern, scientific system would have been futile without the integration of traditional, religious-inspired practices. The authors posit that both realms should be seen on the same level, as complementary structures enriching one another.
In terms of the film, The Exorcist presented the ritual as outrageous and dramatic. However, this actually promoted the curiosity of many viewers, compelling them to explore the possibility of exorcism as a real phenomena with tangible benefits. People began to entertain ideas relating to practices of the occult, which involve superstition and supernatural powers; many took an interest in studying foreign cultures and understanding their belief systems for healing. As addressed in this article, it turned out that the synthesis of both science and religion proved to give the best outcome.
Hence, the film was influential in shaping America’s modern day religious scene. Many fans started to explore what they initially feared, opening up their minds to a new world in which otherwise ‘strange’ and seemingly ‘uncultivated’ practices were discovered to be actually useful towards mental health. In essence, people began to realize that biomedicine, alone, does not always provide the best answers.
Guiffrida, Douglas A. “African American Student Organizations As Agents of Social Integration.” Journal of College Student Development. 2003,
American College Personnel Association. University of Pennsylvania. April 2008.
<http://muse.jhu.edu/journals/journal_of_college_student_development/v044/44.3guiffrida.html>.
It is no surprise that African Americans would have difficulty integrating socially and academically into a predominantly white institution. Interviewed students admitted to changing their appearance and speech for a white crowd. They cannot easily fit into large student organizations, but instead create small ones to help maintain their ethnic identity. Universities directed student organizations in the direction of integrating African Americans into PWIs and making them comfortable. Minorities found it beneficial to attend a PWI because it prepared them for the real world, but had difficulty growing close with white students.
Faber College is the quintessence of the predominantly white institutions talked about in this article. Animal House is entirely about the social life in universities, and the first institution to present it is the Omega House. Pretentious, WASPy phonies welcome freshmen Larry Kroger and Kent Dorfman into the fraternity house, and seat them next to the socially awkward rejects: Mohammet, who wears a turban, Jugdish, who possesses an unidentifiable ethnicity, Sidney, a nerd, and the blind, handicapped Clayton. Surely these students could never express their ethnic identity in such a tight atmosphere.
A contrast to this image is the all-black band, Otis Day and the Knights, playing at a Delta party, whose attendees are all white. Everyone is having a great time. Otis seems like a band that would play for a different crowd at a university, and this inference is reinforced in a later scene. Delta brothers unknowingly walk into a blacks-only club where Otis performs. Boon’s, one of the brothers, disposition alters, like when he shouts, “Otis! My man!” It is clear the members of the band are not so friendly in this atmosphere. The whites have their places to let loose, which is almost everywhere as demonstrated in Animal House, and the blacks have their place to do so.
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