Jakob Shiloh Wettin | Roehampton University (original) (raw)

Anthropologist with focus on health perspectives; graduate of four field approach; postgraduate medical anthropology.

PhD Anthropology, SOAS

"Al Junun Funun: Toward an Islamic Transpersonal Psychotherapy"

Investigating implicit and explicit ontological and cosmological ideation held by members of three Muslim communities across London, triangulated by survey and structured, semi-structured, and informal interviews facilitating deployment of psychotherapy with Muslims.

The research will develop a therapeutic instrument facilitating psychotherapy in an Islamic context; an applied anthropological project (Chambers, 2000) it draws from and contributes to interdisciplinary perspectives. Emic Muslim therapists observe therapy can lead to negative reaction manifesting as cognitive dissonance, discontinuation of treatment, and thus the prevention of benefit from therapy (Dwairy, 2006, and Al-Abdul-Jabbar and Al-Issa, 2000), with rationale for this phenomena in dynamics between Arab : Western; Collective : Individual; Authoritarian : Liberal (Dwairy, 2006). Relevancy via producing a culturally and religiously relevant therapeutic tool facilitating psychotherapeutic praxis by Muslim and non-Muslim therapists, justified (Carter and Little, 2007) through participation, observation, survey, and interview.

MSc Medical Anthropology, University College, London

Concentration in Medical Anthropology with pathways in Anthropology of Psychiatry, Political and Economic Anthropology, Applied Studies and Religious Symbolism and the Politics of Belief. Dissertation ‘Al Junun Funun: Toward an Islamic Transpersonal Psychotherapy’.

BSc Anthropology, Whitelands College, Roehampton University.

Concentration in Social Anthropology with pathways in Biological Anthropology, Archaeological Anthropology, Neurobiology, Social Psychology and Epidemiology. Dissertation ‘Theseus and the Labyrinth: Chronic Mental Illness and Recovering Mental Health’.

Diploma in Social Anthropology, Birkbeck College, London.

Ways of Seeing, Cross-Cultural Perspectives on Health and Well-Being, Anthropology and Religion, and Doing Anthropology.

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Papers by Jakob Shiloh Wettin

A fairly badly draughted version of my MSc dissertation.

Proposed research looks at the Ismaili centre in London as reifying Ismaili history, cultural ide... more Proposed research looks at the Ismaili centre in London as reifying Ismaili history, cultural identity, psychology, politics, and community aspiration. Investigating specific historic phenomenon, the construction of Ismaili fortresses, as explanatory of rationale behind building contemporary Ismaili centres explores the question ‘May Alamut in the C11th-13th CE/C5th-7th AH be compared to the London Ismaili Centre in the C20th-21st CE/C15th AH?’

Investigating implicit and explicit ontological and cosmological ideation held by members of thre... more Investigating implicit and explicit ontological and cosmological ideation held by members of three Muslim communities across London, triangulated by survey and structured, semi-structured, and informal interviews facilitating deployment of psychotherapy with Muslims.

The research will develop a therapeutic instrument facilitating psychotherapy in an Islamic context; an applied anthropological project (Chambers, 2000) it draws from and contributes to interdisciplinary perspectives. Emic Muslim therapists observe therapy can lead to negative reaction manifesting as cognitive dissonance, discontinuation of treatment, and thus the prevention of benefit from therapy (Dwairy, 2006, and Al-Abdul-Jabbar and Al-Issa, 2000), with rationale for this phenomena in dynamics between Arab : Western; Collective : Individual; Authoritarian : Liberal (Dwairy, 2006). Relevancy via producing a culturally and religiously relevant therapeutic tool facilitating psychotherapeutic praxis by Muslim and non-Muslim therapists, justified (Carter and Little, 2007) through participation, observation, survey, and interview.

Research over three populations across London offers the required cultural heterogeneity, looking for continuity if not universals (Ellen, 2010). Anthropology has historically focussed on the small to reveal the greater, through the particular the universal (Eriksen, 2001), traditionally through single sites, and on a single community (Marcus, 1995); a method inappropriate in the development of comprehensive therapeutic instrument. The study utilises varied populations within London, using gatekeepers and informants previously known (Davies, 1998), and others identified within the populations. Overcoming both the limitations presented by but recognising ‘the practical advantage of ethnography fixed in a single locale’ (Marcus1, 1986, p.172), London is a locale of some 7.6 million people, thus dynamics between single-sited and multi-sited ethnography within a multi-ethnic metropolitan district (Passaro, 1997) presents as manifesting the glocal (Roudometof, 2005).

This paper will look at the processes of discourse within psychotherapeutic praxis (Berger, 2002)... more This paper will look at the processes of discourse within psychotherapeutic praxis (Berger, 2002), and propose that the discursive can, in and of itself, be efficacious or indeed figure within aetiology as deleterious. It is oft cited that ‘speech, [and] language, [are] the medium without which psychoanalysis does not exist’ (Rabaté, 2003, p.7) emphasising the discursive nature of psychotherapy (Avdi and Georgaca, 2009) over empirical psychological behavioural and psychoanalytical observation, analysis and inference. The writer herein proposes that the dialogic is more than a mere medium; it is the very process of speech/talk mediated through language as a ‘normative activity’ (Heaton, 2010, p.46) which in a psychotherapeutic context is restorative.

The autoethnographer desires to qualify his work. Using the third person for author, beyond objec... more The autoethnographer desires to qualify his work. Using the third person for author, beyond objectified others, emphasises questions of objectivity juxtaposed subjectivity, and authority, reflexively portraying him within the narrative/narration (Richardson, 2001) like ‘ethnographer as other’ (Davies, 1998, p.198). The narration, a tale, evokes the process as internally/subjectively experienced but also externally/objectively placed (Stoller, 1989). A curt, ironic, satirical, and surreal form of ‘Lacanian aphanisis’ (Stewart, 1987, p.452) employed as communicative literary device for ‘writing up’ (Ellen, 1984, p,295), with narrator anonymising (Christians, 2000, p.139) all the cast, behind signifiers (Manning, 2001) paradoxically exercising autoethnography (Ellis and Bochner, 2000). The writer doubts absolute objective reality is knowable, rather temporal shared subjective phenomena, yet posits ‘truth always manifests itself in a structure of fiction’ (Durand, 1983, citing Lacan, p.861). The short time within the field, and limited empirical data presented, requires that ‘theory...[must] “dance” with the personal in autoethnographic writing that is powerful, evocative’ yet rather than ‘theoretically sophisticated.’ (Gannon, 2006, p.476) ‘ontological parsimony and theoretical simplicity’ are ‘virtues that need to be considered’ (Tallant, 2009, p.426); embedded theory signposted. The narrative, produces psychoanalytical counter transference (Ihanus, 1998), resultant in varied psychological states from mild amusement, to dissonance, and indeed outright discomfort.

A fairly badly draughted version of my MSc dissertation.

Proposed research looks at the Ismaili centre in London as reifying Ismaili history, cultural ide... more Proposed research looks at the Ismaili centre in London as reifying Ismaili history, cultural identity, psychology, politics, and community aspiration. Investigating specific historic phenomenon, the construction of Ismaili fortresses, as explanatory of rationale behind building contemporary Ismaili centres explores the question ‘May Alamut in the C11th-13th CE/C5th-7th AH be compared to the London Ismaili Centre in the C20th-21st CE/C15th AH?’

Investigating implicit and explicit ontological and cosmological ideation held by members of thre... more Investigating implicit and explicit ontological and cosmological ideation held by members of three Muslim communities across London, triangulated by survey and structured, semi-structured, and informal interviews facilitating deployment of psychotherapy with Muslims.

The research will develop a therapeutic instrument facilitating psychotherapy in an Islamic context; an applied anthropological project (Chambers, 2000) it draws from and contributes to interdisciplinary perspectives. Emic Muslim therapists observe therapy can lead to negative reaction manifesting as cognitive dissonance, discontinuation of treatment, and thus the prevention of benefit from therapy (Dwairy, 2006, and Al-Abdul-Jabbar and Al-Issa, 2000), with rationale for this phenomena in dynamics between Arab : Western; Collective : Individual; Authoritarian : Liberal (Dwairy, 2006). Relevancy via producing a culturally and religiously relevant therapeutic tool facilitating psychotherapeutic praxis by Muslim and non-Muslim therapists, justified (Carter and Little, 2007) through participation, observation, survey, and interview.

Research over three populations across London offers the required cultural heterogeneity, looking for continuity if not universals (Ellen, 2010). Anthropology has historically focussed on the small to reveal the greater, through the particular the universal (Eriksen, 2001), traditionally through single sites, and on a single community (Marcus, 1995); a method inappropriate in the development of comprehensive therapeutic instrument. The study utilises varied populations within London, using gatekeepers and informants previously known (Davies, 1998), and others identified within the populations. Overcoming both the limitations presented by but recognising ‘the practical advantage of ethnography fixed in a single locale’ (Marcus1, 1986, p.172), London is a locale of some 7.6 million people, thus dynamics between single-sited and multi-sited ethnography within a multi-ethnic metropolitan district (Passaro, 1997) presents as manifesting the glocal (Roudometof, 2005).

This paper will look at the processes of discourse within psychotherapeutic praxis (Berger, 2002)... more This paper will look at the processes of discourse within psychotherapeutic praxis (Berger, 2002), and propose that the discursive can, in and of itself, be efficacious or indeed figure within aetiology as deleterious. It is oft cited that ‘speech, [and] language, [are] the medium without which psychoanalysis does not exist’ (Rabaté, 2003, p.7) emphasising the discursive nature of psychotherapy (Avdi and Georgaca, 2009) over empirical psychological behavioural and psychoanalytical observation, analysis and inference. The writer herein proposes that the dialogic is more than a mere medium; it is the very process of speech/talk mediated through language as a ‘normative activity’ (Heaton, 2010, p.46) which in a psychotherapeutic context is restorative.

The autoethnographer desires to qualify his work. Using the third person for author, beyond objec... more The autoethnographer desires to qualify his work. Using the third person for author, beyond objectified others, emphasises questions of objectivity juxtaposed subjectivity, and authority, reflexively portraying him within the narrative/narration (Richardson, 2001) like ‘ethnographer as other’ (Davies, 1998, p.198). The narration, a tale, evokes the process as internally/subjectively experienced but also externally/objectively placed (Stoller, 1989). A curt, ironic, satirical, and surreal form of ‘Lacanian aphanisis’ (Stewart, 1987, p.452) employed as communicative literary device for ‘writing up’ (Ellen, 1984, p,295), with narrator anonymising (Christians, 2000, p.139) all the cast, behind signifiers (Manning, 2001) paradoxically exercising autoethnography (Ellis and Bochner, 2000). The writer doubts absolute objective reality is knowable, rather temporal shared subjective phenomena, yet posits ‘truth always manifests itself in a structure of fiction’ (Durand, 1983, citing Lacan, p.861). The short time within the field, and limited empirical data presented, requires that ‘theory...[must] “dance” with the personal in autoethnographic writing that is powerful, evocative’ yet rather than ‘theoretically sophisticated.’ (Gannon, 2006, p.476) ‘ontological parsimony and theoretical simplicity’ are ‘virtues that need to be considered’ (Tallant, 2009, p.426); embedded theory signposted. The narrative, produces psychoanalytical counter transference (Ihanus, 1998), resultant in varied psychological states from mild amusement, to dissonance, and indeed outright discomfort.