Hasil untuk "Mental healing"

M. King, Alexandra Smith, M. Gracey

R. Yehuda

R. Kegan

Lance M. Rappaport, Emily Jerome, Michael Van Ameringen et al.

Ilaria Pina, Liam Gilfellon, Sue Webster et al.

The term severe mental illness (SMI) is often used in academic work, primary care practice, and policy, acknowledging the health disparities experienced by, and need for improved support for, this population. However, here we draw from the varied experiences of our authorship team to reflect on some problematic operationalisations of the term SMI and its usage, specifically in policy, primary care practice, and academic discourses in England and the UK. Benefits of the SMI label in accessing specialised services are evident but, in this commentary, we start a discussion on its necessity and unintended consequences for wider health support. We focus on physical health support specifically. We hope that this commentary encourages dialogue among practitioners, researchers, stakeholders and commissioners concerning wider uses of the term SMI.

Sandra Céspedes Vargas Machuca

El objetivo de la investigación fue determinar la relación entre el compromiso organizacional y síndrome de quemarse por el trabajo en docentes de una universidad del distrito de Los Olivos.  Fue básica, no experimental, transversal y descriptiva correlacional. Fueron 129 docentes a tiempo completo. Se les administró el Cuestionario de Compromiso Organizacional y el de evaluación del síndrome de quemarse por el trabajo, debidamente validados y con buena confiabilidad. Se pudo determinar que existe una correlación inversa y significativa (Rho=-0.462 p<0.05) entre el compromiso organizacional y el síndrome de quemarse en el trabajo en los docentes evaluados.

Jolaade Kalinowski, Heather Wurtz, Madeline Baird et al.

Black women in the United States experience considerable amounts of stress, which has been exacerbated by the COVID-19 pandemic. Prior studies have linked stress to adverse mental and physical outcomes for Black women and, moreover, shown that Black women are more susceptible to maladaptive coping, which compounds these risks. Research on the Superwoman Schema and Sojourner's Syndrome, for instance, shows how Black women are compelled to portray strength and resilience while suffering internally and experiencing poor health outcomes. These phenomena can be attributed to the historical expectations of Black women to be pillars of their families and sources of strength despite adversity and persistent institutional discrimination. During the COVID-19 pandemic, Black women's greater likelihood of holding “essential worker” roles has further increased their risk of both COVID-19 exposure and heightened stress. Additionally, the COVID-19 pandemic has aggravated long standing structural inequities and disparities between Black women and other racial/ethnic groups. Drawing on journal entries submitted by Black women participating in the Pandemic Journaling Project (PJP), a combined online journaling platform and interdisciplinary research study, this paper illuminates the voices of Black women during the COVID-19 pandemic. Seventy-two Black women created journal entries using the PJP platform. We analyze the stories, idioms, and feelings they recorded during a global pandemic. We identify three prominent domains of stress: work and school, caregiving, and social (dis)connectedness. In addition to exploring manifestations of stress across these domains, we, discuss some of the mental health implications of COVID-19 and explore the potential for regular journaling as a possible mode of stress management among Black women.

Elia Psouni, Carolina Frisk, Karin Brocki

Background: Recent research has established postnatal anxiety as a common mental health problem among fathers, yet our knowledge regarding its underlying mechanisms is limited. The aim of the present study was to assess postnatal anxiety symptoms in fathers, to investigate comorbidity with postnatal depressive symptoms, and to examine the unique and shared contribution of attachment and emotion regulation as potential underlying mechanisms of postnatal anxiety, as compared to postnatal depression.Methods: A community sample of fathers (N=186) of infants 1–18 months were assessed with the Perinatal Anxiety Screening Scale (PASS), the Edinburgh Gotland Depression Scale (EGDS), the Attachment Style Questionnaire (ASQ-SF), and the Emotion Regulation Questionnaire (ERQ). Assessment was based on self-reports.Results: Over 30% of fathers reported high levels of postnatal anxiety, and a majority reported in addition burdening depressive symptoms. The strongest unique predictor for both outcomes was attachment anxiety, also after controlling for previous paternal mental health problems, and concurrent maternal depression. Emotion regulation strategy did not predict postnatal anxiety, but cognitive reappraisal predicted depressive symptoms negatively. For both anxiety and depression, the severity of symptoms in the one condition uniquely explained variance in the other condition.Limitations: The use of self-report measures does not allow clinical diagnosis. The unavoidable self-selected bias in recruitment posits limits to generalization.Conclusion: Despite high comorbidity between the two mental health outcomes, predictors of postnatal anxiety differ from those of postnatal depression in fathers, suggesting different underlying mechanisms and a need for distinct treatment approaches.

Fabiana Laranjeira da Silva, Nelson Miguel Galindo Neto, Guilherme Guarino de Moura Sá et al.

RESUMO Objetivo Analisar as tecnologias desenvolvidas para educação em saúde sobre obstrução das vias aéreas. Método Revisão integrativa realizada mediante busca nas bases de dados Medical Literature Analysis and Retrieval System Online, Latin American and Caribbean Health Sciences Literature, Cumulative Index to Nursing and Allied Health Literature, Web of Science e Scopus. Selecionaram-se estudos originais, sem restrições de tempo e idioma. Os dados foram extraídos por dois pesquisadores independentes e organizados em quadros sinópticos. A integração dos resultados fundamentou-se no método de redução de dados. Resultados Foram incluídos oito artigos, publicados em periódicos nacionais e internacionais, com predominância de estudos metodológicos. As tecnologias evidenciadas foram dos tipos aplicativos, cursos online, animação 3D, cartilha e website. A temática foi abordada entre os conteúdos do Suporte Básico de Vida. Observou-se ausência de tecnologias que abordassem o tema com acessibilidade. Conclusão As tecnologias identificadas eram no formato digital e impresso e possuíam validade de conteúdo e efetividade para utilização na educação e saúde. Ainda assim, há lacuna de estudos que evidenciem tecnologias educacionais específicas sobre obstrução das vias aéreas.

Elani Graça Ferreira Cavalcante, Marli Teresinha Gimeniz Galvão, Ivana Cristina Vieira de Lima et al.

RESUMO Objetivo Comparar a efetividade da comunicação verbal e por cartão no comparecimento de parceiros sexuais de pessoas com infecções sexualmente transmissíveis com fatores associados ao seu êxito. Método Ensaio clínico, controlado, randomizado, cuja intervenção consistiu no oferecimento de um cartão de notificação para os pacientes-índices entregarem aos seus parceiros. Resultados A amostra foi de 189 pacientes-índices, 94 do grupo controle que convidaram verbalmente os parceiros sexuais para atendimento e 95 do grupo intervenção que levaram o cartão de notificação de parceiros como forma de convite para atendimento. Houve comparecimento de 52,6% dos parceiros convidados por cartão, e 43,6% dos convidados verbalmente, mas sem diferença estatística significativa (p=0,215). Os fatores associados ao não êxito no comparecimento de parceiros foram: não residir com o parceiro (p=0,0001), não ter parceiros fixos (p=0,0001), ter parceria casual (p=0,028) e usar preservativo com parceiro fixo (p=0,045). O tipo de infecção não influenciou a vinda do parceiro. Conclusão Face à ausência de maior efetividade na notificação por cartão, recomenda-se outro modelo de cartão contendo informações destinadas a parceiros para ser usado combinado a outros métodos. Registro Brasileiro de Ensaios Clínicos: RBR-7jp5mr.

C. Marcus, Naomi A. Sachs, R. Ulrich

Lazarus Kajawu, M. Chiweshe, Jacob Mapara

The World Health Organisation has made recommendations for partnerships between indigenous healing (IH) and biomedical therapy (BT) in the delivery of health services as a way of creating cultural sensitivity in mental health care (Bank, 2001). Yet, literature on prevalence, distribution, burden, and unmet needs for treatment of the mental disorders often exclude the role played by indigenous healing practitioners (IHPs). This study aimed to analyze mental health care from the perspective of communities on mental health care by IHPs to reveal their possible role in the surveillance studies of mental disorders in a settlement north-east of Harare in Zimbabwe through an exploratory qualitative methodology. Thirty in-depth interviews and three focus group discussions with key-informants were conducted to gather community perceptions of the nature of mental disorders treated by IHPs in Zimbabwe. Gathered data were coded using Constant Comparison Method with multiple members of the research team, enhancing validity and reliability. The results of the study reveal that while some patients presented with some mental disorders that were consistent with the BT diagnoses such as schizophrenia (Chirwere chepfungwa), depression (Kufungisisa), anxiety (Buka), post-traumatic stress disorder (Kurotomoka) somatisation (shungu), etc., other patients reported the disorders that were not recognised from a biomedical point of view such as the supernatural, cultural or social problems in IH. The findings were similar to the results of the first 17 world mental health surveys which show that the mental disorders are commonly occurring in all participating countries. This implied that the IHPs were treating common mental disorders reported in the low-income countries. More importantly, the IHPs treated a unique category which affected the majority of Zimbabwean patients. This study highlights the importance of the IHPs as complementary to BT in the management of the mental disorders. The IHPs should be included in mental health surveillance with the BTPs in order to obtain realistic figures that enable proper planning and management of mental health disorders. Policies on integrating IHPs’ work into mental health care must be drawn and published in national guidelines. More research is needed on integration guidelines.

Ayele Belachew, Mitikie Molla, A. Fekadu

Background Ethiopia is a traditional country with a pluralistic health care system where people use the traditional health care systems in combination with the modern health care. In view of this, we assessed the profile of faith and traditional healers and their experience in treating people with mental illness in rural district Ethiopia so that inform the health minister to consider working towards integration with modern biomedical care to improve access. Methods We conducted a descriptive cross-sectional study among 173 traditional healers in Sodo district of Ethiopia. Data were collected through face-to-face interviews by trained enumerators using pretested structured questionnaires and analyzed using SPSS version 20. Result The median age of traditional and faith based healers was 55 (IQR=48.5, 67 years), about a third (29.5%) of them were female and 54(31.2%) earned their living exclusively from traditional healing practice. Eighty six (48.6%) healers didn’t attend formal education. Four types of healers were identified-herbalists accounted for 59% (n=102), faith healers were 36 (20.8%) mixed herbal and faith practitioners were 19(11.0%) and 16 (9.2%) were diviners. Most, 119(69%) had been practicing for an average of 15 years. Half of healers entered into the healing practice due to family kinship, whereas 26(15%) because of ancestral spirit. Seventy one (41%) of the healers reported that they have ever treated patients with mental illness in their lifetime. Sixty three(36.4%) reported that they had treated mental illness within the past one year, of which 30(47%) treat only mental illness while 33(52%) treat both mental and physical illnesses. All faith healers and divine healers reported treating mental illness while 11(57.9%) of mixed healers, and no herbalists reported treating mental illness. Only 58(33.5%) believed that mental illness can be cured completely. Conclusion Significant proportion of traditional healers manages mental illness and remains an important part of the healthcare system in the rural setting of Ethiopia. Herbalists believed that biomedical treatments are preferable for mental illnesses, while faith healers and diviners believed traditional practices alone or in combination with biomedical practices is the treatment of choice.

Lucia Verginer, B. Juen

Integrating indigenous cultural knowledge into conceptualizing mental illness offers highly valuable insights to better contextualize mental health. The meaning given to symptoms determines what is abnormal and requiring treatment. In Uganda, the formal health care system is neither the only nor the most widespread treatment provider. Help is often sought from traditional and religious healers, too. Despite numerous calls for cooperation between the healing systems, this has translated into reality only to a very limited degree. The purpose of this study was to gain insight into local explanatory models of mental illness, to gain an understanding of the different patients’ needs, and to develop a more comprehensive system of care. We used an ethnographic investigation approach, which allowed for a more holistic view of the research field. This was geographically delimited to the West Nile subregion in Northern Uganda. We conducted a total of 56 semistructured interviews with traditional healers (n = 5), Christian religious healers (n = 3), psychiatric patients (n = 16), their attendants (n = 16), and community members (n = 16). In addition, we used the method of participant observation. The data collected were analyzed using Qualitative Content Analysis and Grounded Theory methodology. For the purpose of this article, we exclusively extracted the spiritual explanatory models. These were spirit possession and curse. Both were traditional concepts with a religious reinterpretation involving the action of spirits.

T. N. Marsh, Diana Coholic, Sheila Cote-Meek et al.

As with many Indigenous groups around the world, Aboriginal communities in Canada face significant challenges with trauma and substance use. The complexity of symptoms that accompany intergenerational trauma and substance use disorders represents major challenges in the treatment of both disorders. There appears to be an underutilization of substance use and mental health services, substantial client dropout rates, and an increase in HIV infections in Aboriginal communities in Canada. The aim of this paper is to explore and evaluate current literature on how traditional Aboriginal healing methods and the Western treatment model “Seeking Safety” could be blended to help Aboriginal peoples heal from intergenerational trauma and substance use disorders. A literature search was conducted using the keywords: intergenerational trauma, historical trauma, Seeking Safety, substance use, Two-Eyed Seeing, Aboriginal spirituality, and Aboriginal traditional healing. Through a literature review of Indigenous knowledge, most Indigenous scholars proposed that the wellness of an Aboriginal community can only be adequately measured from within an Indigenous knowledge framework that is holistic, inclusive, and respectful of the balance between the spiritual, emotional, physical, and social realms of life. Their findings indicate that treatment interventions must honour the historical context and history of Indigenous peoples. Furthermore, there appears to be strong evidence that strengthening cultural identity, community integration, and political empowerment can enhance and improve mental health and substance use disorders in Aboriginal populations. In addition, Seeking Safety was highlighted as a well-studied model with most populations, resulting in healing. The provided recommendations seek to improve the treatment and healing of Aboriginal peoples presenting with intergenerational trauma and addiction. Other recommendations include the input of qualitative and quantitative research as well as studies encouraging Aboriginal peoples to explore treatments that could specifically enhance health in their respective communities.

Z. Razali, Mohd Faiz Tahir

Following the announcement of Traditional and Complementary Medicine Act 2013, Muslim faith healers are slowly gaining grounds to make their practice mainstream. One of the major characteristics of Muslim faith healers is the strong inclination to attribute mental illnesses to Jinn possession (demonic possession). Unlike other traditional healers, Muslim faith healers’ primary mode of treatment is Ruqyah, an incantation or generally considered as ‘Du’a or prayers. This article is a sharing by a psychiatrist who has been actively engaging with faith healers in order to understand the world of faith healing including the attitude and knowledge of both the healers and clients while attempting to educate them on modern psychiatry based on bio-psycho-socio-spiritual paradigm. The methodology: 1) Involvement in symposium, seminar and focused group discussion, either as participant or as speaker. 2) Collaborating with local spiritual leader to conduct workshop on mental illness in mosques. 3) Writing articles in scientific and popular publications with and without faith healers as the collaborators. 4) Appearing in radio advocating and discussing about the dilemma of mental illness issue from the religious perspectives, and 5) Participate in workshop conducted by Muslim faith healers. As a result, several issues come to the author’s attention. The divisions of Muslim faith healers are rather complicated, for example Malay traditional healers or bomoh should not be categorized in the same group as Muslim faith healers. The oft-quoted ‘Islamic Medicine’ is problematic in view that it is laced with elements of local cultural value and practice which are not necessarily authentically Islamic. Since Malays make up the biggest community in Malaysia, one has to differentiate between Islam and Muslim. Majority of Muslims misunderstood the term Ruqyah as a form of healing exclusively done by the Muslim faith healers. In conclusion, psychiatrists should engage more proactively with faith and spiritual healers in order to curb stigmatization and delay in seeking psychiatric care and treatment.

D. Orr, Serena Bindi

Yuet-wah. Yeung, F. Irvine, Siu-man Ng et al.

J. Goodkind, B. Gorman, J. Hess et al.