神话叙事：灾难心理重建的本土经验——社会人类学田野视角对西方心理治疗理念的超越

灾后心理创伤康复，本质上是一个心理-文化人类学问题，同地方性文化经验密切相关。然而，利用文化经验的议题正被心理咨询辅导治疗这种简单医患关系的临床模式所取代。“5·12”汶川大地震羌族儿童灾后心理康复本土文化实践的纵向历时研究表明，采用羌族文化语境下的叙事文本，能够极大地推动传统文化变量步入族群心理健康促进的前台；而隐藏在西方心理学文本中的“个人主义”方法论导向的心理治疗策略，在以“集体主义”为特征的中国传统文化中必然面临挑战。这突出表明，外来知识文本在地方性语境中迫切需要用本土视角加以全面校正的重要性。

The Mythic Narrative: Ethnic Psycho Cultural Agenda beyond Western Clinic Based Psychotherapeutic Approach for Population Based Post Traumatic Psychological Rehabilitation

Posttraumatic psychological recovery is, in essence, psychology of the collective solving the problem of cultural exploration and construction, an issue in cultural anthropology. However, the topic of utilizing cultural experiences is being replaced by the simplistic doctor client clinical model of providing treatments with psychological counseling. The longitudinal study of the indigenous cultural practice in helping children of Qiang, an ethnic minority group, achieve their psychological recovery post the traumatic experience in the disastrous earthquake on May 12, 2008 has indicated that mythic narratives in the Qiang cultural context can successfully turn the traditional culture into a variable in studies of mental health promotion. This local successful case underscores the significance of creatively utilizing indigenous cultural experiences in theory building and practice. First of all, it places an emphasis on the indigenous supportive evidence. Strategies to help children with cultural recovery are based on the large volume of past research on health promotion in the southwestern minority regions. The large volume of the evidence from that research area has produced strong evidence for the role of language. Culturally appropriate, effective interventions must be based on the psychology of a specific ethnic group and be directed by their cultural needs. Then it is possible to integrate the narrative strategy for behavioral change into the native discourse context. Secondly, children’s psychological recovery is, in essence, a promotion for rights and benefits based on extensive social exchanges or social links via mythic narratives by children. It is not a personal mental state devoid of real life expressed subjectively and individually. Thirdly, effective interventions must be based on the extensive participation and support by communities, including families, cultural chiefs, important community representatives, leaders of grassroots organizations, and peers. It is not just psychological counseling and individual exchanges independent of the indigenous cultural discourse context. Finally, it is contended that, in order to build indigenous experiences that are effective and appropriate, in addition to learning from the experience of applying Western theories to traditional cultures, it is important to go beyond the Western individualistic principle embedded in the psychological treatment strategies that has been greatly challenged in the Chinese traditional culture characterized of collectivism. This shows the urgency and importance for us to comprehensively correct the imported knowledge paradigm from an indigenous perspective.