Aboriginal (Native) Peoples of Canada: there Perspectives on Mental Disorders - Research Paper Example

?Running Head: CANADIAN ABORIGINES’ PERCEPTIONS ON MENTAL DISORDERS Aboriginal (Native) Peoples of Canada: There Perspectives on Mental Disorders [Name of Student] [Name of Institution] Introduction The increasing awareness and need to address mental health problems and issues among the aboriginal communities of Canada are quite apparent. A major contributing factor to this increased awareness of mental health among the Canadian aboriginals is the escalating rate of mental illnesses such as anxiety and depression and their effects (Olive, 1992). In addition, suicide cases and domestic violence have also been on the rise in the recent past, making the need to address mental health problems an urgent one among the aborigines of Canada. Consequently, they have taken a closer look at and keener considerations of the mental problems facing them, the causes of these problems, and the most appropriate and effective solutions (Blum et al., 1999). In understanding mental health issues among the aborigines of Canada, it is important that the concepts of stress and distress are best understood. The reason for delving deep into the implications of stress and distress to the aborigines’ understanding of mental illnesses is the fact that the aborigines of Canada today understand the role of stress and distress in causing mental illnesses by disturbing one’s soul (Blum et al., 1999). In fact, the aboriginal communities of Canada believe that everyone experiences stress, distress, and anxiety at some point in their lives or during some of the daily activities they undertake. For instance, an Inuit hunter is most likely to experience some stress while waiting for a harp seal to appear. This stress not only results in alertness but also some level of determination as the hunter waits for his kill. However, a distinction should be made between everyday stress and distress. This paper explores the various perceptions of the aboriginal community of Canada towards mental disorders, comparing them with the Christian perceptions of mental illnesses. The Aboriginal Perceptions of Mental Illnesses Stress is recognized as that feeling caused by the daily chores and activities such as taking care of children, cooking, fetching firewood, and work demands among others. In fact, everyone experiences stress, which is normal and plays some important roles within certain acceptable limits. Although stress may result in both nervous and physical tension in an individual, most people are always in a position to cope with stress. However, stresses that prolong and get worse may result in distress in which one’s capacity and ability to cope reduces, implying that a hitherto harmless stress has exceeded the acceptable limits. The circumstances under which stress converts to distress include when stress is on-going, unexpected, or unwanted. Similarly, stress may convert to distress if it is caused by serious life-changing or life-threatening events or experiences (Deane & Lambert, 2001). Among the causes of stress, distress, and depression recognized among the aborigines of Canada are similar to those recognized in other communities and include family violence, death of a family member or a friend, divorce, separation, and the imprisonment of loved ones among others. Therefore, among the aborigines of Canada, the most common problems that are identifiable with mental disorders are family abuse/violence, mental disorders, depression, suicidal tendencies, grief, and lifestyle disruption (Deane & Lambert, 2001). Prior to discussing the Canadian aborigines’ mental health problems, their symptoms, causes, and solutions, it is important that certain questions pertaining to the aborigines’ perceptions of mental illnesses are addressed. The first outstanding feature of the aborigines’ perceptions on mental disorders is that such disorders are not separate from the general aspects and contexts of peoples’ lives. In fact, the aborigines interconnect with mental, physical, psychological, spiritual, and environmental aspects of their health. Thus, mental disorders are not viewed as a separate kind of ill health that does not connect with the other aspects of health and life at some point. In fact, the Medicine Wheel has been used extensively in the interventions to assist First Nations people in expressing their health needs and identifying possible solutions (Smye & Mussell, 2001). Among the aborigines of Canada, mental illness is also considered a state that an individual experiences and is uncharacteristic of the western conceptions in which mental illness is attached as a means of identifying an individual, resulting in statements such as ‘he/she is schizophrenic.’ That is, one is not stuck with a mental disorder as a label among the aborigines of Canada. There are certain terms that the aboriginal communities of Canada use more often while referring to mental disorders. These terms and words give an idea about the perceptions and the attitudes of the aborigines towards mental disorders. For instance, the term “Isumaluttuq” among the Inuit means ‘too much thinking’. It is these thoughts that are believed to result in insomnia, anxiety, depression, violence, and suicide among the Inuit people of Canada (Hodgins et al., 2001). The other term associated with mental disorders among the Inuit of Canada is “Isumaqanngituq,” which means ‘having no mind’. In most cases, this term describes people with severe mental retardation but has also been largely used to refer to other types of mental disturbances (Hodgins et al., 2001). In addition, the latter term refers to people with quite unpredictable behaviours. The assertion that the aboriginals have more tolerance to mentally disturbed or ill people than the non-aboriginals has led to two distinct conclusions. The positive interpretation of this assertion is that it has become rather easy for the aboriginals to accept, treat, and integrate mentally ill people into their community. The other conclusion, a negative one, is that such tolerance and acceptance of mental illnesses among the Canadian aborigines have delayed the recognition of mental disorders as serious health conditions that result in violence and suicide among other grave consequences. From these two conclusions, it may be asserted that a lot of misunderstanding still exists about the aborigines’ perceptions of mental disorders. The Way Forward As a result of these misunderstandings, there is a unanimous call among various stakeholders that more education and awareness campaigns should be undertaken to eliminate any superstitions and ignorance that may derail the detection, treatment, prevention, and management of mental disorders among the aborigines of Canada. In fact, the calls for education and awareness campaigns have been prompted by the tendency of most aboriginals to fail to report or admit mental problems, fearing the resultant stigmatization (Smye & Mussell, 2001). Additionally, the feelings of shame that accompany the disclosure of mental disorders or problems have also hindered the detection, treatment, and prevention of mental ill health. Just like in the non-aboriginal communities, the aborigines of Canada would rather admit to suffering from more serious conditions such as heart and lung conditions than to admit to mental illnesses (Smye & Mussell, 2001). Due to lack of understanding of the nature of mental depression among the aboriginal communities, it is not uncommon to see manic-depressive or schizophrenic individuals walking around, the community around shunning, stigmatizing, or fearing them. That is, mental patients’ families, friends, and other loved ones fail to address their problems since they are not able to deal with these problems, opting to do nothing but watch from a distance. This trend further isolates these victims of mental disorders in the society. Unfortunately, the scenario is the same for victims who are lucky enough to be sent to some far off but better health facility to be treated. On return to his/her community, the level of stigmatization is often found to be considerably high as he/she is seen to be a more serious case of mental retardation, evident by the accompanying prescription drugs (Smye & Mussell, 2001). Prescription drug is therefore the other aspect of mental disorders that has met different perceptions from the aboriginal communities of Canada. While some sections of the aboriginals have heartedly welcome the idea of the depression and schizophrenic prescription drugs, brought about by recent and past medication advances, others are suspicious of the possible side effects of these drugs such as chemical dependency and over-prescription (Smye & Mussell, 2001). In addition, there are those who believe that the focus on an individual’s condition brought about by prescription drugs create a bigger social or stigmatization problems. An agreement on the nature of mental illnesses and the role of psychiatry in dealing with mental conditions is almost not the case among the aborigines of Canada. In some aboriginal communities in the church has taken the role of relating mental disorders to the soul, thus taking the place of Shaman by portraying hallucinations as the works and indications of possession by demons. Consequently, churches such as the Pentecostal Church have become rather popular among the aboriginal communities who relate mental disorders with the soul or loss of it. Because of their belief about the relationship between mental disorders and the soul, the other type of treatment that aboriginals are likely to seek besides traditional healers and medical doctors/psychiatrists is divine intervention in the churches where demons are exorcised (NMHA, 2008). The different beliefs and perceptions towards mental illness among the aborigines, which lead to their seeking different interventions, have consequently resulted in frictions and conflicts amongst themselves. Consequently, battle lines have been drawn as patients, their relatives, and psychiatrists outdo one another to show the most effective intervention to mental disorders. For instance, doctors have reported cases in which relatives and friends of mental disorder patients resort to divine interventions long before the treatment or prescribed therapy is fully implemented (NMHA, 2008). In fact, cases abound in which patients’ relatives; particularly the elderly ones remove their patients from health facilities and take them to traditional healers or churches for an intervention they feel is most appropriate. To this effect, many aborigines have story explaining how traditional and religious healers have been able to untangle the causes of mental disorders, treating cases that medical doctors or psychiatrists had failed to handle (Deane & Lambert, 2001). According to medical professionals and mental health agencies, it would be an exercise in futility to address mental disorder issues among the aborigines by further widening the gap between the divergent perceptions. Instead, more should be done to widen the circle or the scope of interventions not only at the individual level but also at the community, national, and international levels. According to the views and contributions of psychiatrists, social workers, psychologists, church leaders, and traditional healers in many of the aboriginal communities, a holistic and an integrated approach to treating people with mental disorders should be adopted (NMHA, 2008). However, certain opposing views towards mental illness among Christians and the aboriginal community in Canada have made it rather tricky for Christian healers and pastors to counsel and treat mental disorders. Christianity and Mental Disorders Christianity is no doubt the most common religion on earth. This is not to say that it does not face certain serious challenges. Amongst these challenges is mental illness, which is a rather complex and thorny issue. The situation becomes trickier when it comes to addressing mental disorders among aboriginal communities, which have divergent and unique perceptions towards mental disorders (McCullough, 2006). It thus becomes rather intricate an issue for Christian healers and pastors to treat aboriginal mental disorder patients with views that are quite parallel to Christian doctrines and teachings. For instance, while it is comparably easier for Christians to help those suffering from diseases such as cancer and heart complications, chances are always high that Christians would blame mental health patients for their conditions (McCullough, 2006). That is, mental patients would be depressed more if on seeking treatment from Christians, they are advised that had they prayed more or developed better behaviours or attitudes, the depression or anxiety would not have be so dire. This would obviously promote stigmatization and negative attitude towards Christianity among the aborigines of Canada or any other country for that matter. Taking schizophrenia as an illustration, most Christians are of the opinion that this condition is caused by spiritual weaknesses, a rather naive, dangerous, and counterproductive view that would not endear Christian healers to the aboriginal communities and their mentally ill patients (McCullough, 2006). The fallacy in this argument is that non-Christian and Christians alike suffer from mental illnesses and the perception that schizophrenic and other mentally ill people are letting the holy spirit in their lives is not true. The question many ask is the cause of other conditions such as common cold or flu and how they could be treated since most Christian healers would advise their patients to read the bible and pray more to treat or alleviate their mental disorders. Interestingly, the population of aboriginals that may be interested in reading and understanding the bible and embracing Christianity is another problematic issue altogether (McCullough, 2006). The other Christian view that makes treating mental disorders among the aborigines is the belief that demons are the cause of mental illnesses. Therefore, demon-busting is the preferred intervention for such Christians, making it quite stigmatizing for most aborigines. Christians also cite rejection and double-mindedness as the other major causes of conditions such as schizophrenia, explaining that they confuse and frustrate people, consequently allowing in demons (McCullough, 2006). The most obvious role that Christians should play towards treating mental disorder patients is by first loving the sufferers. Ministering to mental illness sufferers could be done by taking them to free mental health clinics, treating them with compassion, calm, and care and not scaring them with explanations that demons or some evil spirits are the causes of their conditions. Importantly making patients cheerful by calling on other Christians, especially church elders to pray for them quite often could really help aboriginal sufferers of metal disorders (McCullough, 2006). This strategy may not only treat or alleviate their suffering but could also transform them into faithful Christians. Of equal importance among the duties of a Christian towards mentally ill aborigines would be to give the right counseling, medical advice, direction, or attention, actions that do not imply one does not trust in God. In fact, good Christians with good understanding of mental health abound and it should be their responsibility to offer medication and counseling services to aborigines with mental disorders, more so techniques that would help the sufferers to cope with their conditions (Asch, 1998). Rather than relate mental illnesses with certain practices of the aborigines, it is important that Christians desist from seeing demons behind every medical condition that affect one’s mental abilities and stability. Conclusion That the understanding of divergent perceptions of the aboriginals on mental disorders is a critical issue to for the Canadian health authorities cannot be overemphasized. At the forefront in the fight for a mentally healthy aboriginal community is the Native Mental Health Association of Canada (NMHAC). A rather visionary organization, the NMHAC has a long-term mission to promote good mental health among the Native communities of Canada, laying emphasis on the views and needs of the aborigines regarding mental disorders. NMHAC’s approach or technique is quite unique from those adopted by other western countries, which do not base their plans and policies on the perceptions of the Native people. To improve the Natives’ mental health, the organization recognizes that the communities must be supported to maintain their cultural diversity, traditional values, and beliefs. In addition, the aboriginal community must share social justice and economic opportunities with the non-aboriginal Canadians. Among the core principles upon which an all-inclusive and effective approach to treating mental disorders among the aboriginals of Canada include respect for the inherent worth of the aborigines, honour for their contribution to Canadian diversity and inclusiveness, and a mental health care system that promotes connectedness amongst Canadians. References Asch, M. (1998). Aboriginal and treaty rights in Canada: essays on law, equality, and respect for difference. University of British Columbia Press. Blum, R. W. et al. (1999). Suicide Attempts among American Indian and Alaska Native Youth. Archives of Pediatric and Adolescent Medicine 153 (6): 573. Deane, F.P., and Lambert, G. (2001). Suicide Prevention in Aboriginal Communities: Application of Community Gatekeeper Training. Australian and New Zealand Journal of Public Health, 25 (4), 321. Hodgins, S. et al. (2001). Completed Suicides among the Inuit of Northern Quebec: A Case Control Study. Canadian Medical Association Journal, 165 (6), 755. McCullough, M. (2006). Christianity and Mental Illness. Retrieved on March 6, 2012 from http://www.mcculloughsite.net/stingray/2006/02/15/christianity-and-mental-illness.php Native Mental Health Association of Canada. (2008). Charting the future of Native mental health in Canada: Ten-year strategic plan 2007–2017. Chilliwack, BC. Olive, D. P. (1992). Canada's first nations: a history of founding peoples from earliest times. University of Oklahoma Press. Smye, V., and Mussell, B. (2001). Aboriginal Mental Health: What Works Best. Mental Health Evaluation and Community Consultation Unit, University of British Columbia. Read More