ANTHROPOLITAN WINTER 2013/2014
15
STAFF PROFILE
It has been a long and twisty path.
During my undergraduate education,
which was in a School of Music, I became
interested in ethnomusicology. I had
connections to the Haitian community
in Chicago, where I grew up, and spent
a summer in Haiti, living with a Haitian
family and attending Vodou ceremonies
each weekend (I had been impressed
by recordings of the polyrhythmic
drumming of these rituals). This rst
experience of eldwork changed me in
many ways. For one thing, I observed
incredible poverty, which stimulated an
interest in postcolonial populations and
inequality. In addition, I had been raised
in a Catholic family and the prevailing
image of Vodou in Catholicism, and in
American society generally, was that it
was evil Devil worship. But I found the
people at Vodou temples to be normal
people going about the religion in which
they were raised, which, of course, was
very different from the religion in which
I was raised. I was welcomed and fed
(those “evil” Vodou sacrices end up as
a tasty chicken and rice dish). The men
shared their rum with me and the old
women tried their best to teach me the
complicated Vodou dances (at which I
utterly failed). I became fascinated by
the non-pathological spirit possessions
I observed, which drew me into
psychological anthropology and away
from ethnomusicology. I also became
sick in Haiti and was cured by a horrible
tasting leaf tea, which drew me into the
study of traditional medicines.
Soon after this, I became aware of a
Native American postcolonial healing
tradition that was under attack in
a Supreme Court case: the Native
American Church (NAC). Members
of this tradition use the psychoactive
peyote cactus as a sacred medicine.
As I got into eldwork on the NAC, I
completed an MA in Anthropology at
the University of Illinois and entered a
doctoral programme at the University
of Chicago. Chicago is known for its
interdisciplinary committees and I
entered the Committee on Human
Development, which allowed me to
be trained in both anthropology and
clinical psychology. My supervisor
was Ray Fogelson, who was a student
of Hallowell and Wallace and an
ethnographer of the Cherokee. One
of the co-founders of the Committee
on Human Development was Carl
Rogers, so my clinical training was
very humanistic with a strong dose
of cultural psychology (though I
also took medical courses such as
neuropsychopharmacology and
developmental biopsychology). I
completed two years of eldwork on
the NAC. In my Navajo fieldwork, I
combined anthropological immersion
in Navajo communities with a year-
long clinical placement at a Navajo
treatment program that incorporated
traditional healing rituals into the
treatment process in response to the
local demand for culturally appropriate
healthcare.
After Chicago, I went on to complete
my training in Clinical Psychology with
a postdoctoral fellowship at Harvard
Medical School, during which I treated
adult psychiatric patients at the
Cambridge Hospital. I focused on mind/
body approaches, including hypnosis,
biofeedback, and mindfulness, though
I had supervision
from psychodynamic
and cognitive
orientations as well.
I then completed
the Medical
Anthropology
Research Fellowship
at Harvard,
w o r k i n g w i t h
Byron and Mary-Jo Good and Arthur
Kleinman. There I collaborated on
an ethnographic study of the Harvard
teaching hospitals that was published
in the book Shattering Cultures. After
a time as the first Cannon Fellow in
Patient Experiences and Health Policy
at Green Templeton College, Oxford,
which resulted in some publications on
health experiences in the UK, I settled
into my current position at UCL.
Are you only an anthropologist?
That’s a bit complicated. I see myself
primarily as an anthropologist ... and
I see this not as a profession but as a
basic orientation to life. I am also a
practicing clinician and I feel that this
clinical involvement makes me a better
anthropologist. It’s like one side of
my brain is an anthropologist and the
other half is a clinician. I continually
subject the anthropological half to
clinical critiques and the clinician
half to anthropological critiques. So
hopefully no idea goes unchallenged.
My basic philosophy is dialectical, so
I tend to believe that truth is a more
encompassing perspective getting
beyond the initial dichotomy. And I am
still a musician, currently obsessed with
the 24 string baroque lute (though I play
primarily for therapeutic purposes).
Below: A Vodou Ceremony in Haiti 1989