Islamic exorcism and psychiatry: a film monograph

What is it like to be a Muslim possessed by a jinn spirit? How do you find refuge from madness and evil spirits in a place like Denmark?

As elsewhere in Europe and North America, Danish Muslims have become hypervisible through intensive state monitoring, surveillance, and media coverage. Yet their religion remains poorly understood and is frequently identified by politicians, commentators, and even healthcare specialists as the underlying invisible cause of ‘integration problems’.

Over several years Christian Suhr followed Muslim patients being treated in a Danish mosque and in a psychiatric hospital. With this book and award-winning film he provides a unique account of the invisible dynamics of possession and psychosis, and an analysis of how the bodies and souls of Muslim patients are shaped by the conflicting demands of Islam and the psychiatric institutions of European nation-states.

The book reveals how both psychiatric and Islamic healing work not only to produce relief from pain, but also entail an ethical transformation of the patient and the cultivation of religious and secular values through the experience of pain. Creatively exploring the analytic possibilities provided by the use of a camera, both text and film show how disruptive ritual techniques are used in healing to destabilise individual perceptions and experiences of agency, so as to allow patients to submit to the invisible powers of psychotropic medicine or God.

explanation, Jørgen told me about the great significance of placebo in all healthcare. His explanation was strongly critical and, to use Michael Taussig's ( 1999 : 3) vocabulary, even defacing of the truth-value of this peculiar practice of healing through blood tapping. Yet in a curious way Jørgen's defacement of the Islamic healing practices also evolved into a self-critique, a kind of self-defacement: ‘We're allowed to reveal that it is the procedures in contact with a human being that count the most.’ Jørgen continues: ‘We can give a

in Descending with angels

bequeath to the white friars at London, to pray for me, 20s.; also to the prioress and convent of Clerkenwell, to pray for me, 40s.; also to the prioress and convent of Langley, to pray for me, 40s. Also, I will that a thousand masses and as many recitations of Placebo and Dirige be said for me immediately after my decease, with each priest to have 4d. (the total for this

in Catholic England

, with the money or sums of money derived from the aforesaid lands, tenements, rents and services, hold and observe the anniversary of Richard Smyth and Alice his wife, the father and mother of me the aforesaid Christina, within the college or Chapel of St George abovesaid, on the 1st day of the month of March, as is fitting, solemnly singing Placebo and Dirige for the souls of

in Catholic England

censures. 1 See above, p. 87 n. 13. 2 See above, p. 105 n. 42. Placebo was the first word of Vespers in the Office of the Dead, and used like Dirige as a shorthand to signify that service

in Monasticism in late medieval England, c. 1300–1535

convent of the abbey of the Blessed Mary, York, for one obit, namely Placebo and Dirige 21 and a Requiem Mass to be said for my soul and for the souls of my parents and all the faithful departed, £2 . I leave to my wife, Margaret, one gold ring with a ruby set and one chest bound with iron, being in the abbey of the Blessed Mary. And to William my son, two other gold rings

in Monasticism in late medieval England, c. 1300–1535

Placebo-Controlled Trials and HIV Infected Pregnant Women in Developing Countries: Ethical Imperialism or Unethical Exploitation?’, Bioethics, 15:4 (2001), pp. 289–311; p. 290. 29 J. Harris, ‘Pro-Life is Anti-Life: The Problematic Claims of Pro-Life Positions 84 Grounding moral arguments in Ethics’, in M. Hayri and T. Takala (eds.), Scratching the Surface of Bioethics (Amsterdam, New York: Rodopy, 2003), pp. 99–109. 30 Ibid. p. 100. 31 Ibid. p. 101.

in From reason to practice in bioethics

. Other types of beer are used non-orally as well, including remedies that are placed or poured into the vagina. There are numerous other reasons why beer may have been used in these remedies besides hiding the taste of unpleasant ingredients, one of which is simply availability. Beer formed a standard part of the diet, and so would be easy to obtain. Conversely using a more unusual or special type of beer, such as the ‘excellent’ beer mentioned in three of the Ebers remedies (772, 791 and 812) (Ghalioungui 1987), may have added to any placebo effect by making the

in Mummies, magic and medicine in ancient Egypt

of all flesh, each year in perpetuity on the day of my obit, the prior and convent (and the subprior and convent when the priory is vacant) should be bound to say solemnly in the convent Placebo and Dirige , 2 and a solemn Mass in choir, and the whole Office of the Dead for my soul and the aforesaid souls, and all the faithful departed. And that on this very day of my

in Monasticism in late medieval England, c. 1300–1535
Addressing the gaps in the legal framework

, including as a placebo, in a clinical trial’ Article 2(2) (5), EU Regulation 2014. 3 One exception to this is that clinical trials which involve medical devices must meet additional requirements set out in the Directive 93­/42­/EEC Concerning Medical Devices as transposed into Irish law by the European Communities (Medical Devices) Regulations 1997, S.I. No. 252 of 1994. However, these cover safety and quality requirements and do not cover additional provisions regarding the conduct of clinical trials involving devices with children. 4 Article 7, Regulation (EC) No

in Ethical and legal debates in Irish healthcare