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<p>Global mental health initiatives increasingly replace indigenous diagnostic categories with neuropsychiatric frameworks, framing this as anti-stigma progress. Drawing on twenty years of ethnographic research with traditional healers in southwestern Nigeria and my position as both researcher and practitioner, this paper examines wèrè—the Yorùbá term for mental illness—to reveal fundamental ontological incommensurability between Western personalistic medicine and Yorùbá ecological-cosmological healing. Through linguistic analysis, micro-phenomenological interviews, and participant observation, I demonstrate that wèrè (wé = weave; ìrè = misery) diagnoses not individual brain dysfunction but unraveling of interconnections across bodily, environmental, ancestral, and spiritual domains. Yorùbá language grammatically locates cognitive processes beyond the brain—fear in chest (ayá), happiness in stomach (inú), focus in liver (ẹ̀dọ̀)—while recognizing environmental agents (rivers, trees, earth) as cognitive beings with agency requiring ritual attention. Therapeutic protocols operationalize “totalness” (gbogbo àyè), addressing not only persons but ecological-cosmological fields where disequilibrium occurs. Replacing wèrè with àrún ọpọ̀lọ (brain illness) constitutes epistemic violence, imposing personalistic ontology where ecological-cosmological ontology operates. Global mental health must recognize ontological pluralism: multiple valid healing sciences operating in incommensurable realities.</p>

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Wèrè and the Ontological Politics of Global Mental Health: Distributed Cognition in Yorùbá Traditional Medicine

  • 期刊论文

  • 发表日期：

    2026年5月27日

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  • Obafemi Jegede

摘要

Global mental health initiatives increasingly replace indigenous diagnostic categories with neuropsychiatric frameworks, framing this as anti-stigma progress. Drawing on twenty years of ethnographic research with traditional healers in southwestern Nigeria and my position as both researcher and practitioner, this paper examines wèrè—the Yorùbá term for mental illness—to reveal fundamental ontological incommensurability between Western personalistic medicine and Yorùbá ecological-cosmological healing. Through linguistic analysis, micro-phenomenological interviews, and participant observation, I demonstrate that wèrè (wé = weave; ìrè = misery) diagnoses not individual brain dysfunction but unraveling of interconnections across bodily, environmental, ancestral, and spiritual domains. Yorùbá language grammatically locates cognitive processes beyond the brain—fear in chest (ayá), happiness in stomach (inú), focus in liver (ẹ̀dọ̀)—while recognizing environmental agents (rivers, trees, earth) as cognitive beings with agency requiring ritual attention. Therapeutic protocols operationalize “totalness” (gbogbo àyè), addressing not only persons but ecological-cosmological fields where disequilibrium occurs. Replacing wèrè with àrún ọpọ̀lọ (brain illness) constitutes epistemic violence, imposing personalistic ontology where ecological-cosmological ontology operates. Global mental health must recognize ontological pluralism: multiple valid healing sciences operating in incommensurable realities.