The histories of transculturalism and decolonization within psychiatry have evolved and intertwined such that they are nearly inextricable. Indeed, you would be hard-pressed to find a piece on one without reference to the other. This begs the question: what fresh understandings of transcultural psychiatry could be enjoyed if scholars determined whether transculturalism was somehow essential to psychiatry’s decolonization? To that end, readers are in a fortunate position, as this review examines two recent works concerned with the decolonization of African psychiatry, one in which transculturalism was fully employed and one in which it was not. Pringle details the decolonization of psychiatry in Uganda characterized by a rejection of transculturalism, while Kilroy-Marac focuses on the Fann Clinic in Senegal and the work of Henry Collomb, a central figure of African psychiatric transculturalism. Pringle begins her book by detailing the events and machinations leading to the 1935 opening of Mulago Hill, Uganda’s first dedicated psychiatric facility. Attitudes to the African mind and the failures of Africanization are also treated. Within these chapters, the key theme of Pringle’s work emerges: psychiatry’s failure to instil its own relevance within the country. One is presented with a fact unsurprising and certainly not unique to Uganda or Mulago Hill: the indigenous did not regard the facility favourably. More modern attitudes to mental health served as the impetus for such a facility, prompting demands for specialist care beyond the mere imprisonment that had existed previously and a desire to avoid having mentally ill individuals roaming the streets. In Nigeria, both sentiments echoed uncannily with a similar public push for compassion and the maintenance of public order (Keller, 2001). Pringle asserts that Ugandans mistrusted Mulago as a place of permanent confinement, considering it a last resort. In the best cases, Mulago was used along with traditional healing techniques. In other cases, Ugandans used it only when family members became too violent or difficult to care for within the home. Mulago had many inadequacies which undoubtedly perpetuated these sentiments; however, let us not forget the milieu in which

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非洲化与跨文化主义：历史案例

精神病学中跨文化主义和非殖民化的历史已经演变和交织在一起，以至于它们几乎是密不可分的。事实上，你很难在不参考另一个的情况下找到一个。这就引出了一个问题：如果学者们确定跨文化主义是否在某种程度上对精神病学的非殖民化至关重要，那么可以享受对跨文化精神病学的哪些新理解？为此，读者处于一个幸运的位置，因为本评论审查了两部近期关于非洲精神病学非殖民化的作品，一部充分利用了跨文化主义，另一部则没有。Pringle 详细介绍了乌干达精神病学的非殖民化，其特点是拒绝跨文化主义，而 Kilroy-Marac 则专注于塞内加尔的 Fann Clinic 和 Henry Collomb 的工作，非洲精神病学跨文化主义的核心人物。Pringle 在她的书的开头详细介绍了导致 1935 年乌干达第一家专门的精神病院 Mulago Hill 开业的事件和阴谋。对非洲思想的态度和非洲化的失败也得到了处理。在这些章节中，普林格尔工作的关键主题浮出水面：精神病学未能在国内灌输其自身的相关性。一个事实并不令人惊讶，当然也不是乌干达或穆拉戈山独有的事实：土著人并不看好该设施。对心理健康的更现代态度推动了这种设施的发展，促使对专科护理的需求超越了以前存在的单纯监禁和避免让精神病患者在街上闲逛的愿望。在尼日利亚，这两种情绪都与公众对同情心和维护公共秩序的强烈呼应产生了惊人的共鸣（凯勒，2001 年）。Pringle 断言乌干达人不相信穆拉戈是一个永久监禁的地方，认为这是最后的手段。在最好的情况下，穆拉戈与传统的治疗技术一起使用。在其他情况下，乌干达人仅在家庭成员变得过于暴力或难以在家中照顾时才使用它。穆拉戈有许多不足，这无疑使这些情绪长期存在。然而，让我们不要忘记所处的环境 穆拉戈与传统治疗技术一起使用。在其他情况下，乌干达人仅在家庭成员变得过于暴力或难以在家中照顾时才使用它。穆拉戈有许多不足，这无疑使这些情绪长期存在。然而，让我们不要忘记所处的环境 穆拉戈与传统治疗技术一起使用。在其他情况下，乌干达人仅在家庭成员变得过于暴力或难以在家中照顾时才使用它。穆拉戈有许多不足，这无疑使这些情绪长期存在。然而，让我们不要忘记所处的环境