การทำร้ายในฐานะของการดูแลตัวเอง:  ชีวิตและการดิ้นรนทางศีลธรรมของผู้อยู่ร่วมกับ(โลก)ซึมเศร้า: การทำร้ายในฐานะของการดูแลตัวเอง:  ชีวิตและการดิ้นรนทางศีลธรรมของผู้อยู่ร่วมกับ(โลก)ซึมเศร้า

Poramin Tangopasvilaisakul

Authors

Poramin Tangopasvilaisakul Faculty of Sociology and Anthropology, Thammasat University, Thailand

Keywords:

Ethics, Moral Self, First-Person Ethics, จริยศาสตร์, ตัวตนเชิงศีลธรรม, จริยศาสตร์ในมุมมองบุคคลที่หนึ่ง

Abstract

This article explores the moral life world of ‘Meena,’ a Malay-Muslim living with depression in Sai Mhok community (assumed name), Yala, using the illness narrative interviewing method. This is done in order to develop an argument against the Durkheimian mainstream moral perspective (or the third-person ethical perspective) that often showcases morality as a matter external to an individual and in which the moral actor is obliged to act within the norms and traditions that they live. This does not only simplify moral phenomena into moral dichotomies of good/bad, normal/abnormal, and caring/harming but also obstruct the efficiency of an individual’s ability to search for techniques and to transform their moral self to create the best life possible under the difficult situation in which they are currently facing.

Meena’s life story has shown that moral actions and decisions are not completely bound to rules and social norms, but are shaped within the practice and relationships in everyday life. Therefore, the paper proposes that the moral life should be considered under the framework of ‘first-person ethics’ (Mattingly, 2014) that regard morality as the cultivation of wisdom and the experimentation with various techniques for their lives (though they sometimes may contradict the mainstream standard or are a danger to themselves such as drug abuse or illegal abortions). Such actions are done to ameliorate and cope with the moral suffering and discomfort that happen in daily life, and to create new imagery of self, leading to a better life in the eyes of the moral actor. At least, they can help an individual return to their normal life in the accustomed moral world. Under the mentioned framework, we have come to understand that morality is enacted and accumulated within the relationships of everyday life. Accordingly, living a good life and owning a good thing should be considered and defined by relations between the context and the milieu that envelope the life world of each moral actor, instead of the worldview deformity of patients with depression or direct moral failure of religious beliefs.

References

ชลิตา บัณฑุวงศ์. (2560). ชีวิตทางศาสนา กับสถานภาพและบทบาทของ “ผู้หญิงกำปง” ในหมู่บ้านมลายูมุสลิมชายแดนใต้. วารสารธรรมศาสตร์, 36(3), 217–241.

พิชัย อิฏฐสกุล และศิริไชย พงษ์สงวนศรี. 2558. โรคซึมเศร้า. ใน มาโนช หล่อตระกูล และปราโมทย์ สุคนิชย์ (บรรณาธิการ), จิตเวชศาสตร์ รามาธิบดี (พิมพ์ครั้งที่ 4). (น. 167– 189). กรุงเทพฯ: ภาควิชาจิตเวชศาสตร์คณะแพทยศาสตร์โรงพยาบาลรามาธิบดี มหาวิทยาลัยมหิดล.

มีนา (นามสมมติ). (2564, 5 ตุลาคม). ผู้อยู่ร่วมกับ(โลก)ซึมเศร้าในพื้นที่สายหมอก [บทสัมภาษณ์].

Biehl, J. (2005). Vita: Life in a zone of social abandonment. Berkeley: University of California Press.

Bloch, M. (1973). The long term and the short term: The economic and political significance of

the morality of kinship. In J. Goody (Ed.), The character of kinship (pp. 75–87). Cambridge: Cambridge University Press.

Buchbinder, M. (2010). Giving an account of one’s pain in the anthropological interview. Cult Med Psychiatry, 34(1), 108–131.

Burraway, J. (2018). Remembering to forget: Blacking out in Itchy Park. Current Anthropology, 59

(5), 469–487.

Cresswell J. W., & Clark V. L. (2011). Designing and conducting mixed method research. Thousand Oaks: Sage.

Das, V. (2015). Affliction: Health, disease, poverty. New York: Fordham University Press.

Davis, N. J. (1972). Labeling theory in deviance research: A critique and reconsideration. The Sociological Quarterly, 13(4), 447–474.

Dorairajoo, S. (2009). Peaceful Thai, violent Malay(Muslim): A case study of the ‘problematic’ Muslim citizens of southern Thailand. The Copenhagen Journal of Asian Studies, 27(2), 61–83.

Durkheim, E. (1982). The rules of sociological method. (W. D. Halls, Trans.). New York: The Free Press.

__________. (1933). The division of labor in society (G. Simpson, Trans.). New York: The Macmillan Publishing.

Foucault, M. (2008). The birth of biopolitics: Lectures at the Collège de France, 1978–1979. (M. Senellart, Ed.). Basingstoke: Palgrave Macmillan.

__________. (1998.) Technologies of the self. In P. M. Rabinow (Ed.). Ethics, subjectivity and truth. (Essential works of foucault, 1954–1984, Vol. 1) (pp. 225–251). New York: The New Press.

Frisk, S. (2009). Submitting to God: Women and Islam in urban Malaysia. Minneaplois: University of Minnesota Press.

Garcia, A. (2014). The promise: On the morality of the marginal and the illicit. ETHOS, 42(1), 51–64.

________. (2010). The pastoral clinic: Addiction and dispossession along the Rio Grande. Berkeley: University of California Press.

Klanarong, N. (2009). Border crossing of Muslim women in southern-border provinces of Thailand. Asia Pacific Viewpoint, 50(1), 74–87.

Klenk, M. (2019). Moral philosophy and the ‘ethical turn’ in anthropology. Zeitschrift für Ethik und Moralphilosophie, 2, 331–353.

Laidlaw, J. (2014). The subject of virtue: An anthropology of ethics and freedom. Cambridge: Cambridge University Press.

Lambek, M. (2010). Introduction. In M. Lambek (Ed.), Ordinary ethics: Anthropology, language, and action (pp. 1–36). New York: Fordham University Press.

Mattingly, C. (2014). Moral laboratories: Family peril and the struggle for a good life. Berkeley: University of California Press.

__________. (2013). Moral selves and moral scenes: Narrative experiments in everyday life. Ethnos 78(3), 301–327.

__________. (2012). Two virtue ethics and the anthropology of morality. Anthropological Theory, 12(2), 161–184.

Mattingly, C., & Throop, J. (2018). The anthropology of ethics and morality. Annual Review of Anthropology, 47, 475–492.

McGuigan, J. (2014). The neoliberal self. Culture Unbound, 6(1), 223–240.

Mol, A. (2004). The logic of care: Health and the problem of patient choice. London: Routledge.

Ortner, S. (2016). Dark Anthropology and its others: Theory since the eighties. HAU: Journal of Ethnographic Theory, 6(1), 47–73.

Orru, M. (1983). The ethics of anomie: Jean Marie Guyau and Émile Durkheim. The British Journal of Sociology, 34(4), 499–518.

Plummer, K. (1983). Document of life: An introduction to the problems and literature of a humanistic method. London: Allen & Unwin.

Purewal, N. (2018). Sex selective abortion, neoliberal patriarchy and structural violence in India. Feminist Review, 119(1), 20–38.

Robbins, J. (2013). Beyond the suffering subject: Toward an anthropology of the good. Journal of the Royal Anthropological Institute, 19(3), 447–462.

________. (2007). Between reproduction and freedom: Morality, value, and radical cultural

change. Ethnos, 72(3), 293–314.

Rose, N. S. (2007). The politics of life itself: Biomedicine, power, and subjectivity in the twenty-first century. Princeton: Princeton University Press.

Segrin, C. (2000). Social skills deficits associated with depression. Clin Psychol Rev, 20(3), 379-403.

Spradley, J. P. (1980). Particpant observation. Orlando: Harcourt Brace Jovanovich.

Walker, H., & Kavedzija, I. (2015). Values of happiness. HAU: Journal of Ethnographic Theory, 5(3)

Widlok, T. (2004). Sharing by default? Outline of an anthropology of virtue. Anthropological Theory, 4(1), 53–70.

Zigon, J. (2010). Moral and ethical Assemblages: A response to Fassin and Stoczkowski Anthropological Theory, 10(1–2), 3–15.

______. (2009). Within a range of possibilities: Morality and ethics in social life. Ethnos, 74(2), 251–276.

______. (2008). Morality: An anthropological perspective. Oxford: Berg.

______. (2007). Moral breakdown and the ethical demand: A theoretical framework for an anthropology of moralities. Anthropological Theory, 7(2), 131–150.

Zigon, J., & Throop, J. (2014). Moral experience: Introduction. Ethos, 42(1), 1–15.

Harming as Self-Caring: Moral Life and Moral Struggle of the People Living with Depression