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someone with depression would not report a folk illness. It is the absence of a reported folk illness that has

        important predictive value and the ability to rule out depression” (Weller et al., 2008, p. 415).


               Another type of cultural-bound illness present in Peru is related to the trauma experienced by the

        indigenous people in the Peruvian highlands during the period of terrorism in Peru’s history. In Quechua, this


        time period is referred to as sassachacuy tiempu, which is essentially a combination of multiple traumatic

        events in a short period of time. The term “llaki” roughly translates to sorrow or distress and is used to talk


        about somatic symptoms that present because of sassachacuy tiempu (Pedersen, Tremblay, Errázuriz, &

        Gamarra, 2008). They also have a term, tutal peinsamientuwan, which roughly translates to worrying


        memories and is a mental state similar to PTSD linked to traumatic experiences (Pedersen et al., 2008). These

        ailments which are rooted in trauma can not be effectively treated without a healer or practitioner who is


        literate in the culture. This familiarity gives patients more trust and therefore aids in the healing process.



        RITUALS


               While it may be difficult for some to see the healing value of certain rituals in the Andean indigenous


        cultures, they may be focusing on the wrong aspect. While some rituals may include medicinal plants or other

        treatments, the social aspect of these rituals may be even more healing for those with mental illness:


        Thus, if one person has an ailment, especially one dealing with the psyche, then not only is the problem within

        the individual but it also resides within the collective. For this reason, the healing of an individual may


        involve the whole family or an even wider network of people. In addition, rituals may be used that bring

        everyone together so that their collective life energies can be directed toward healing the individual. (Singh,


        1999, p. 133)




        Whether or not outsiders believe in the healing of someone using life energies, the social energy and the belief

        in the ritual are both powerful in the healing process. The holistic perspective of these rituals makes sure to

        care for all parts of a person. Important aspects in the treatment of disorders like anxiety and depression are





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