Akatl Ortega, nahua curadero & comparative and international educator (con su permiso por favor)
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An Introduction to the Nahuatl Culture and Its Concept of Isvara by Akatl
Ortega
Copyright 2001, Akatl J. Ortega
After participating in the World Congress for the
Preservation of Religious Diversity, 15-17 November 2001 in New Delhi, he
spent several weeks at the Arsha Vidya Gurukulam in Anaikatti, where he gave
this public talk on Sunday, December 16, 2001.
I am here in this beautiful land through the invitation from His Holiness
Swami Dayananda to participate as a delegate in the World Congress for the
Preservation of Religious Diversity. Today I am not going to talk about this
Congress, which is over. I am going to talk about the work that we have to do.
We all, brothers and sisters from this Mother Earth.
I am going to introduce you to my culture, and tell about how one part of
this beautiful culture was destroyed by those people who invaded our continent
about 500 years ago. They thought they were going to India to get some spices
for their own king and queen, but instead they came to our continent. When they
saw us for the first time they were afraid. They were sick, thirsty, and tired
of travelling across the ocean. So the people from our culture took them with
open arms, gave them water and honey, and healed them. We offered them
friendship. They gave us in return only aggression. They started to kill many,
many people on one island currently called Cuba, which is close to the country
currently called Mexico. There was not one native left living in Cuba; they
killed all of them. These native people were the Tahino people, people belonging
to the Maya culture, which covered part of North America and Central America at
that time.
After seven months they went from Cuba by sea to Mexico where they met our
Maya people. The King Motekuhzomak (Moctezuma in Spanish) had heard about an
ancient prophecy. No one from our culture knew about the white man. But about
2,000 years before the Europeans came, we had a prophet by the name Ketzalkoatl,
who had white skin and golden hair. Ketzalkoatl means in English, "Snake with
Feathers". I am going to talk later about this snake, feathers, and animals in
reference to our concept of Isvara, our Œgodness'. This prophet was telling our
people that he would come back again. So, when those European people came from
Cuba to the peninsula of Yukatan, the king told our people not to kill them, but
to bring them to him. (The original name of Yukatan was ÜÜxmüül. The name
Yukatan is a translation of the Mayan word "yekteten" meaning "I don't
understand"!
It took eight months of travelling through the mountains and the jungle to
get to the city of the king, currently called Mexico City. On the day of their
arrival to the city they were welcomed with music, with special food, with
ceremonies, beautiful ceremonies. This marvelous big city was built on a lake.
In the middle of the lake they had built a huge temple, the temple of Tenoch,
meaning Œrock'. They built the temple in honor of this Tenoch, which is part of
our sacred culture, our Œgodness'. And they put many, many objects made of
silver, gold and precious stones to decorate the temple. It was not an image
like Sri Krishna or other images, it was only a stone like the Shiva lingam.
That was the representation of our gods.
The people who came from Europe saw only these brilliant metals, gold and
silver. They got greedy and that same night they took our king prisoner. Our
king was telling these people, if you let my people free, I will give you one
full room of gold and other precious metals and stones. Let them free, let them
go. You have me! I am the king of these people. These Spanish people accepted
this offer, but that same night broke their word. They killed the king,
Motekuhzomak, and they took our entire nation as slaves, as prisoners. They
destroyed all our temples, all our houses, our schools, our hospitals. They
destroyed everything including our holy books. They prohibited us from using our
language.
Our Mother tongue is Nahuatl, the same name as our culture, the Nahuatl
culture. There is no translation in English, or in German, or in sanskrit. It is
the name the Creator gave to our people, to our culture. We can make different
translations now, but they are not the meaning. The meaning is the Creator gave
us this, the language, the knowledge, the culture, stones, air, water, fire,
space. Everything is in those words of Nahuatl.
So on that day of October, 1519, they killed the last king of Mexico. Since
that time they continued to oppress our people through violence, through
aggression to make us blind, to keep us without tongue, without language, to
make us people without religion. In their thinking that they could do this to
us, they didn't think about our knowledge, our teachings from our ancestors, our
elders, which are stronger than them. Our roots are there. They didn't kill all
of us. Many of us have been hiding behind those words of "Christianity". They
never accepted the conversion. Like me, when I was born I was given a Christian
name and a Nahuatl name. I never used this Christian name. I only use it for the
people in airports, for the people in different official capacities. But in my
heart, it is not. It looks like a name of one small inferior animal to me. And
it is. I don't like this. I am a person who is talking always with part of my
body. With my heart I see more things than with my eyes. And I cannot see this
name in my heart; I cannot even see it with my eyes.
So what I also want to tell you today is about the relationship that exists
between this beautiful culture, the Vedic culture and ours. Our scriptures are
about 5,000 years old. I want to talk today about the concept of our godness and
make a connection to the concept from your culture, the Vedanta, the Vedic
culture.
In our culture, we have the representation also of five elements. We worship
all these five elements, air, water, fire, earth (we call it Mother Earth) and
space, the cosmos, the macrocosmos. This relationship is also in us, with the
microcosmos and the macrocosmos and all these elements in us. We see in these
five elements, also, God. We don't have one special name for God. We call it the
Great Spirit; we call it the Great Mystery; we call it the Great Energy. In my
own mother language it is Ometeotetl. In another language of different native
Americans, they call it Wakan Tanka. They call it also Naweshka. They call it
different names; they have different forms.
We used to worship all these names and all these forms. Like I was telling in
the beginning, we have also a form, which is a big stone. The people from Spain,
when they saw this stone, they thought that we were people without souls, who
can't think, and who don't have any gods. They wanted to give us their own god.
We have been thinking, how can this god be from those white people who are so
cruel, so aggressive, who want to talk to us, but with a sword in hand, and
behind them with a cross, with slavery, with lies, with raping our women. How
can one god be like this? We were asking ourselves, because we got the teachings
from our ancestors that God is our Father, the Father of this Mother Earth. He
is the Creator of the water, of the fire, of the trees, of this space, the
macrocosmos, of everything. He is the Creator of the little microbiological
insects or bacteria, virus. In this relationship we have in our culture the
tradition to worship trees as God.
I saw in India you have also holy trees and holy plants, like Tulasi or the
Boddhi tree. It is the same in our culture. I saw that you have also one special
month and in this month one special ceremony for one god. We also. Our calendar
is different than the Christian calendar. In one year we have twenty months.
Each month has eighteen days. In this calendar we make twenty different worships
a year for different gods, who are manifestations of only one, the Creator. We
have 360 days a year to make worship and five days are free. During those five
days you can worship what you want. You can worship the god for maize or corn,
the god for water, and the animals and plants that live in water. You can
worship the god for wind, or air. You can make your own choice for these five
days. The other days are only once in a month a special day for one god. So
there is complete worship during the whole year.
We have also the representation of God in the animals. I spoke before about
the snake and the feathers. The snake signifies power, not power to oppress
another, but spiritual power and wisdom. For us there is no dangerous animal, it
is a brother, a sister. The eagle represents one of the highest spiritual
symbols in our culture. The eagle is the eyes of God and is the speed of God. It
can go very, very high and see down below what is happening, and it flies with
great speed bringing a message to God.
At the end of my personal education as a medicine man, I got a present from
my teacher, an eagle feather. In our culture the highest jewel that we can get
is a feather. We can get different kinds of metals, but they are not as high as
a feather. With this feather we make ceremonies; we can try to heal animals,
plants, also brothers and sisters the human beings. This feather represents a
direct connection with the Creator; we use it like an antenna.
We are also instruments of the Creator when we are making ceremonies, when we
are making healing ceremonies, or when we are offering harvest ceremonies, or
other types of ceremonies. In our culture, we have two big ceremonies, the
birthday and the day of one's death. In between, when it is the anniversary of
my birth day, there is no ceremony; the birthday party doesn't exist in our
culture. There are only two ceremonies, the birth day and the day one leaves the
body.
We have also the teaching and the belief that we are not this body. This body
is just a transport, a kind of auto, which has to be in good condition to last a
short time on this Mother Earth to do our duties, to learn and teach. That means
tradition. It is in our spirituality to always talk about this. Nothing belongs
to me, not even this body because I won't take it with me when I leave.
When the European people came to us and started to take people, animals and
our land as if it belonged to them, we were surprised. How can the god of those
people teach this? How can these small people be so greedy and take everything
as if it belongs to them? "My microphone, my auto, my children," they think like
this. In our way of thinking, we don't think of my children, just children of
God, children of this Mother Earth. This is also the name that we have in our
culture.
When those people saw us, they thought they were in India, and they called us
Indians. I am very proud to be an Indian and to be here in India with my
brothers and sisters. The people call me a Red Indian. I have always been
looking for this color and I found that I am blind. I cannot see these colors. I
cannot recognize colors on the skin of my brothers and sisters. One teacher gave
me an explanation about the white people who have categorized the colored people
by red, dark, black, or yellow. He said it as though talking to a white person,
"When you were born, you were pink. When you grew up, you look white. When you
get a sunburn, you look red. When you get sick, you look green. When you die you
look blue. And then, you have the nerve to call me colored?"
My teacher was very happy; he made many jokes during my learning time with
him. I lived with him, just as in your tradition you have a gurukulam where you
live with your gurus. I went to his house, a little bamboo cabin.
After I finished school, I was in the university, I decided to put all those
papers aside and went to my own profession, which is Mother Nature. My teacher
called me a healer of Mother Nature, but I am only an instrument. This
instrument is giving me new ideas every day. It is giving me energy every day to
fight with non-violence for human rights, for the human rights of all of us to
preserve our traditions, to preserve our mother tongue, to preserve our
religions, to preserve our ceremonies, old ancient ceremonies. There are other
people in my country who think like me, but as you know, in America and
especially in Mexico, Christianity is the majority.
When I used to speak to people in my country, afterwards the police would
come and arrest me. I am not afraid because I know I am not this body. They can
put this body for a couple of hours in jail, or a couple of days in jail, but I
am free. So, they are ignorant. They don't want to know about the truth about
our religion, about our traditions, how beautiful they are. Our traditions are
non-violent. We are accustomed to give what we have to other people with
non-violence. It is the same as in your culture, when you use the word, ahimsa.
We don't have this word, but we know. We got this teaching from the first
culture of this Mother Earth. When I say the first culture, I mean the Vedic
culture. Many, of our old teachers are sure that our culture is a teaching from
the Vedic culture. Mexico in this Mother Earth is in the same parallel as India.
We have the same weather, the same plants and animals, but not elephants and
also no big tigers only small tigers. But we have the same kind of natural
medicine as ayurvedic, and I treat our people only with plants. We also have a
rainy season during a big part of the year like the monsoon in India. But we
have two weathers in Mexico. Up north it is very cold, sometimes snowing. Down
south is like here always green in the winter. The temperature ranges from 28 to
32 degrees Celsius.
In a vast part of our continent the native Americans are suffering very much
from this invasion and colonization. The invaders talk about a discovery. To us
it is not a discovery; it is an invasion, a massacre. They have been killing not
only people of Mexico or Central America or South America, but also of the
country currently called U.S.A., Canada, and the last land called Alaska. In the
part called Alaska, Canada, and U.S.A., the native people are living in
reservations. A reservation is a piece of land with a fence. It is a small piece
of land for nations, a different kind of nations. In the reservations they are
still trying to preserve their traditions, trying to learn to teach their own
children their own mother language, which is prohibited. Sometimes they are
trying to make ceremonies, but that is also still prohibited.
They must have different kinds of ceremonies outside the reservation, and
they have to call the place where they perform those ceremonies "Native American
Church". They are not Christians, but anyway they have to call it a church. So
they can go there and make a ceremony; they have to close the door. Other people
are not welcome because if some strange people are coming and talking about
this, when the native Americans are leaving this church, the police catch them
and put them in jail. Everything is still prohibited in those countries.
So, when I am talking to you, I am talking also in the name of my brothers
and sisters of Alaska, Canada, U.S.A., Central America, South America, and all
the islands on both sides of this continent. Also, my message here and now is to
give you my thanks first of all for allowing me to participate together with you
in your culture, in your traditions, in your religion. In these few days I have
been hearing how wonderful is your philosophy, the Vedanta philosophy. I am
learning much to be able to talk about this to my people, because this learning
is very important for all of us in this world. This kind of learning is not
trying to convert anyone. It is teaching me who I am, really who I am, what I am
doing here in this body; what I am doing here on this Mother Earth; where I am
going after this. This is your philosophy, your culture. Now I can say proudly,
I would like to be part of it; to learn more and go with you into the villages
to be together with people who also have their own traditions and the same
culture, Vedic.
I would like to motivate you to also motivate your neighbors, your family,
and other people. Motivate doesn't mean to convert, just motivate to be inside
your culture, to be proud to be a Hindu. And say aloud, "I am Hindu, and I am
proud to be an Indian". Like me, when I am going all around the world I am
dressing like this (in traditional clothes). Sometimes I am dressing with
leather. In respect for this culture, this land, and you people, I know that
leather is not in this culture because ahimsa (non-violence) is one of the
highest values of your culture. I learned in Sanskrit many years ago the words,
ahimsa paramodharmah, meaning ahimsa is the highest dharma. So, when I am
wearing leather, I don't feel good because it is not respectful to your culture.
But when I am in other places with different cultures, I am wearing leather
because it belongs to my culture. So, I look dangerous to other people. The long
hair in our culture means we take in power from the cosmos, from the Creator.
Long hair was there in all cultures before and I keep it. I have not cut it
since I was eighteen. At that time I got the I.D. of an adult and I could decide
by myself. So, I stopped wearing western clothes. I have been wearing only
handmade clothes of leather or of cotton. These clothes are handmade by women in
south Mexico where I live currently.
Like this, I would like to motivate all of you, wherever I am, to be proud of
your culture, to fight with ahimsa to preserve your religion, to preserve your
philosophy, to preserve your culture. The word tradition means to give from one
to another, like the Creator was giving to our teachers and these teachers to
us. Now is the time for our teachers to give it to us, but we must also have an
active participation on this Mother Earth to talk about this with other people
who are not here.
If other people who don't belong to this culture hear about this, no problem.
Maybe they will become aware that they are Hindus. The Hindu culture belongs to
the Vedic culture. The Vedic culture is not some strange culture coming from I
don't know where. I don't know from where was coming this Christianity. In the
books I read only about war and war and war. I don't know where this war
originated, because still today there is war.
In the south of Mexico where I live, Christian people are making war against
Maya people and are killing still. The Maya people there have become guerrillas
because they want to preserve the jungle, they want to preserve their own
traditions, their own customs, their own religion. The Christian people want to
get that land, with people and everything. I am not a native person to fight
against those people with ahimsa words. I only can motivate my brothers and
sisters. Don't let yourselves be caught by Christianity. Let yourselves catch
the knowledge that is in your own culture, that is Vedic. In my own Mexikatl
culture, a part of the Nahuatl culture, there are also many, many teachings from
the Vedas.
I would like to thank you for these moments and I appreciate a lot this
invitation from His Holiness Swami Dayananda. I have the opportunity to talk to
you; I have the opportunity to live together with you, and the experience that I
am taking to my country is experience that is going to make history. When we
write an article about this, this is going to be part of history. We change the
history. No more dates from war; we are going to make history about knowledge,
about fraternity, about preservation from our own being, Vedic or Mexikatl. Both
are the same; both are in the same boat, call it Mother Earth. Thanks a lot.
Hari Om. Ahó.
(c) Copyright 2001, Akatl J. Ortega
Akatl Ortega was born in North America in Mexiko Tenochtitlan, today
called Mexico City. He is a medicine man and a teacher. His work consists of
teaching about the customs, ceremonies, and traditions of the native American
Indians of Mexico, with the original names. His people are called Aztecs by the
Europeans because they couldn't say the right word "Atlantekah", which is one of
the Nahuatl nations. http://www.indianscience.org/essays/t_es_orteg_nahuatl.shtml
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_____________________________________________________________________________________________________________________________________________________ | | | | | Download the PDF version (Entire Bibliography) Curanderismo Bibliography Compiled by Dr. Antonio N. Zavaleta & Rachel E. Barrera November 2003 Updated Summer 2004 | | | | | | Introduction The following bibliography is an on-going part of the El Niño Fidencio Research Project at The University of Texas at Brownsville and Texas Southmost College. It is intended to further our knowledge of Latino health practices and beliefs. It is posted as an educational resource and with the sole intention of disseminating important information. During the summer of 2003, Project researchers, Dr. Antonio Zavaleta and Rachel Barrera began searching for dissertations and theses written at American universities containing the keywords, Curandero/a, Curanderismo, Folk-healing, Mexican American, Latino, etc. The literature between 1960 and 2002 was searched. While this bibliography is not comprehensive it is extensive. Duplicate citations have been omitted. There is a great need for resources in the area of health and mental issues regarding the largest minority group in the nation. On-line sources, reports and books are also included. This document is a work in progress and will be expanded to include as many citations as appropriate on an on-going basis. The research team invites you to add to it by submitting works that have not yet been included. The research team has not reviewed the accuracy of the citations, and so errors are probable. Corrections will be gladly accepted.
| | | | | | For any corrections or additions please contact: | | | | | | Dr. Antonio N. Zavaleta, Vice President for the Division of External Affairs Rachel Barrera, Graduate Research Assistant Office of External Affairs The University of Texas at Brownsville and Texas Southmost College 80 Fort Brown Brownsville, Texas 78520 Phone: (956) 983-7313 Fax: (956) 983-7312 Email: zavaleta@utb.edu Email: rebarrera@utb.edu | | | | | | |
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| _____________________________________________________________________________________________________________________________________________________ | | | | | Curanderismo Bibliography Compiled by Dr. Antonio N. Zavaleta & Rachel E. Barrera November 2003 Update Summer 2004 Please note: This document (Part I) when printed is approximately 64 pages long. Part I A - B - C - D - E - F - G - H - I Go to Part II - Go to Part III | | | | | | A Abad, V., Ramos, J., & Boyce, E. (1974) A Model for Delivery of Mental Health Services to Spanish-speaking Minorities. American Journal of Orthopsychiatry, 44, 584-595. Abbot, N.C., White, A.R, & Ernst, E. (1996, May 30). Complimentary medicine. Nature, 381, 361. Achterberg, Jeanne. (1985) Imagery in Healing: Shamanism and Modern Medicine. Boston: New Science Library. Acosta, F. X. (1979). Barriers between mental health services and Mexican Americans: An examination of a paradox. American Journal of Community Psychology, 1503-520. Acosta, F. X. (1984). Psychotherapy with Mexican-Americans: Clinical and empirical gains. In J. L. Martinez, Jr. & R. H. Mendoza (Eds.), Chicano psychology (pp.163-189). Orlando, FL: Academic Press, Inc. Acosta, F.X. (1977). Ethnic Variables in Psychotherapy: The Mexican-American. In J. L. Martinez, Jr. & R. H. Mendoza (Eds.), Chicano Psychology (pp.215-231). Academic Press: New York. Acosta, F.X. (1975). Mexican-American and Anglo-American Reactions to Ethnically Similar and Dissimilar Psychotherapists. In R. Alvarez (Ed.), Delivery of services for Latino Community mental health (Monograph No. 2).: Los Angeles, Ca.: Spanish Speaking Mental Health Research Center. Acosta, F.X. (1979). Pretherapy Expectations and Definition of Mental Illness Among Minority and Low Income Patients. Hispanic Journal of Behavioral Sciences, 1, (4), 403-410. Acosta, F.X., & Sheehan, J.G. (1976). Preferences toward Mexican American and Anglo American psychotherapists. Journal of Consulting and Clinical Psychology, 44, 272-279. Acosta, F.X., & Sheehan, J.G. (1978). Self-disclosure in Relation to Psychotherapy Expertise and Ethnicity. American Journal of Community Psychology 6, (6), 545-553. Adams, Richard N. & Rubel, Arthur J. (1961). Sickness and Social Relations. In Robert Wauchope (Ed.), Handbook of Middle American Indians (pp. 333-356). Austin: University of Texas Press. Aday, L.A., Fleming, G.V., & Anderson, R. (1984). Access to medical care in the U.S.: Who has it, who doesn't? Chicago: Pluribus. Agassi, Joseph & Jarvie, Ian C. (1973). Magic and Rationality Again. British Journal of Sociology, 24(2), 236-245. Agogino, G.A. & Ferguson, B. (1983). Curanderismo, the folk healer in the Spanish-Speaking community. The Masterkey, 57, 101-106. Aguilar, I., & Wood, V.N. (1976). Therapy through a death ritual. Social Work, 21, 49-54. Aguilar, Ignacio. (1972). Initial Contacts with Mexican American Families. Social Work, 17, 66-70. Aguirre, L. (1978). Alternative health practices along the western Texas border. In B. Velimirovic (Ed.), Modern medicine and medical anthropology in the United States-Mexico Border Population (pp. 60-68). Washington, DC: Pan American Health Organization Scientific Publications, 359. Aguirre-Beltran, G. (1963). Medicina y Magia. Mexico, D.F.: Instituto Nacional Indigenista. Airhihenbuwa, C.O. (1990). A conceptual model for culturally appropriate health education programs in developing countries. International Quarterly of Community Health Education, 11 (1), 53-62. Alaimo K., Olson C.M., Frongillo E.A., Jr. (2001). Low family income and food insufficiency in relation to overweight in US children: is there a paradox? Archives of Pediatrics & Adolescent Medicine, 155(10), 1161-1167. Alarcon, R. D. (1983). A Latin American perspective on DSM-III. American Journal of Psychiatry, J40, 102-105. Albanese, Catherine. (1992). America: Religions and Religion (2nd ed.). Belmont: Wadsworth. Alcina, Frank Jose. (1972). Los Dioses del Panteon Zapoteco [The Gods of the Zapotec Pantheon]. Anales de Antropologia, 9, 9-43. Alcocer, I. (1938). Consideraciones sobre la Medicine Azteca: Apendice a Bernardino de Sahagun Historia de las Cosas de la Nueva España [Annotations about Aztec Medicine: Appendix to Bernardino de Sahagun General History of the Things of the New Spain]. Vol. 3. Mexico: Editorial Pedro Robledo. Alcorn, Janis B. (1984). Huastec Mayan Ethnobotany. Austin: University of Texas Press. Alegria, D., & Guerra, E., & Martinez Jr., C & Meyer, G.G. (1977). El Hospital Invisible: A Study of Curanderismo. Archives of General Psychiatry, 34, 1354-57. Allen, Ruth. (1931). Mexican Peon Women in Texas. Sociology and Social Research, 16, 131-42. Alpert, J.L. (1997 Sept.). Unsubstantiated Claims of False Memory and Essential Responsibilities. American Psychologist, 52(9), 987. Al Snih, S., Markides, K.S., Ray, L. & Goodwin, J.S. (2001 Jul). Impact of pain on disability among older Mexican Americans. Journals of Gerontology Series A, Biological Sciences & Medical Sciences, 56A(7), M400-4. Alvarez, (Ed.), (1975). Delivery of Services for Latino Community Mental Health. (Monograph No.2.) Los Angeles, Ca.: Spanish Speaking Mental Health Research Center. Alvarez, David & Frank D. Bean. (1976). The Mexican American. In Robert Habenstein & Childs H. Mindel (Eds.), Ethnic Families in America: Patterns and Variations (pp. 271-92). New York: Elsevier. Alvarez, R., Hoyos, L. Dieppa, L., Mejia, K., R., Padilla, A., Torres, C., Trinidad, C., & Valdez, R. (1974). Latino Community Mental Health. (Latino Mental Health Monograph 1). Los Angeles: Spanish Speaking Research Center. Alvarez, Robert R. (1995). The Mexican-US Border: The Making of an Anthropology of the Borderlands. Annual Review of Anthropology, 24, 447. Amaro, H. & de la Torre, A. (2002). Public health needs and scientific opportunities in research on Latinas. American Journal of Public Health, 92(4), 525-529. Amaro, H., Raj, A., Vega, R.R., Mangione, T.W. & Perez, L.N. (2001). Racial/ethnic disparities in the HIV and substance abuse epidemics: communities responding to the need. Public Health Reports, 116(5), 434-448. American Diabetes Association. (1999). Report of the expert committee on the diagnosis and classification of diabetes mellitus. Diabetes Care, Supplement 1. American Medical Association. (1991). Hispanic health in the United States. JAMA, The Journal of the American Medical Association, 265(2), 248-252. American Medical Association (1999, June). Folk remedies among ethnic subgroups. [Online] Available: http://www.ama- assn.org/ama/pub/print/article/2036-2524.html. American Psychiatric Association (APA). (1980). Diagnostic and Statistical Manual of Mental Disorders, Third Edition (DSM-III). Washington, DC: American Psychiatric Association. American Psychiatric Association. (1994). 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