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  1. 2 Mäetagused

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  1. 1 Mare K.

  2. 1 Paal P.

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  1. 1 2018

  2. 1 2014

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1

Kultuuritundlikkusest ja randetausta tahendusest palliatiivravis ja hospiitsitoos patsiendinarratiivide naitel

100%
Paal P.
Mäetagused
|
2018
|
vol. 72
5-22
EN
This article discusses the need for cultural competencies in hospice and palliative care. The following discussion is based on patient narratives. The interviews (37) were conducted in Munich, Germany, in 2016. Half of the interviewees had a migration history. Thematic analysis revealed that (1) for most of the patients the aims of palliative and hospice care were ambiguous; (2) the end of life was connected with a loss of autonomy and wish for hastened death. Discussions about life, illness, and death were not perceived as burdensome, whereas discussing the end of life seemed challenging. A comparison between two groups revealed that for people with migration history the notion of ‘dying at home’ may cause additional suffering, and thus may need screening and additional attention from professionals. Cultural competence in the hospice and palliative care setting is providing safety by treating each patient as an individual and not as a member of some specific group. The task for medical anthropology in this context is to strive for research free from standpoint epistemology and stereotypes.
2

Aksi noid – noukogude aja selgeltnagija

86%
Mare K.
Mäetagused
|
2014
|
vol. 58
85-106
EN
This article is about the constellations in which communities accept extraordinary personalities and the traditional clairvoyant/witchcraft narratives. The person under discussion is the witch of Äksi, Hermine Elisabeth Jürgens (1892–1976), one of the best known Estonian 20th-century clairvoyants. In Estonian, the word nõid (‘witch’) is still used by the general public (a witch is a person with extraordinary powers, a healer, a wise(wo)man). During the Soviet period and also later, the term nõid was construed as an important keeper and interpreter of national knowledge. The article focuses on the life of the witch of Äksi and the corpus of narratives that talk about her, discussing the most common subtopics of narratives and motifs that have led to the folklorisation or narrativisation of her life. The narratives are divided into oral biographies, patient or client narratives (among which stories of divination stand out), and a smaller corpus, which contains the occurrences of the narrativisation of a person. The witch of Äksi was a city-born urbanite, who adapted to country life and unfamiliar socio-political circumstances. The narratives reflect the traditional duties of a witch/clairvoyant: looking for missing family members; searching for criminals or missing people in co-operation with the authorities; looking for stolen goods and animals; helping with matters of love and family relations; predicting one’s future and fate; healing, and single political prophesies.
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