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Extra info for Family transcultural consultation : the borders of care

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Indeed, only by building suspended and fragmented elements, both temporally and spatially (as it happens to shamans when they are in a trance), can we pass onto the next step of the co-evolutive process that is therapy. Another term employed by the “other” workers is ecology, which is not to be viewed in its most common sense, but as a set of relations, a broad natural order that entails a balanced relationship with nature, something which certainly cannot be grasped by anyone who attempts to describe it using narrow definitions.

64 Related in Ancora, A. (1997). La dimensione transculturale della psicopatologia. Uno sguardo da vicino. Rome: Edizioni Universitarie Romane. 65 Callieri, B. (1995). Spiritualità e misticismo: inquieto confine tra religione e psicologia. In Attualità in psicologia. Vol. X, N. 4, October – December, p. 291. Rome: Edizioni Universitarie Romane. Different views exist on the complex relationship between shamanism and religion (some, including Eliade, do not even consider shamanism as a real religion), as it became apparent during a conference organized in 1996 by Carla Corradi Musi, professor of Finno-Ugric philology at the University of Bologna.

Lo psichiatra e lo sciamano: l‟anticamera della conoscenza. 11, no. 3, pp. 371-379; Corradi Musi, C. (1995). Vampiri europei e vampiri dell’area sciamanica. Soveria Mannelli (CZ): Edizioni Rubbettino; Krader, L. (1978). Shamanism: Theory and History in Buryat Society. In Dioszegi, V. and Hoppal, M. ), Shamanism in Siberia. Budapest: Akadémiai Kiadò; Rossi, I. (1997). Corps et chamanisme. Essai sur le pluralisme médical. Paris: Armand Colin-Masson. The Culture of Meeting 31 context we would like to create and, at the same time, decontextualize in order to experience new ways of knowledge and contacts.

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