Reports

SPN Study Day – Whose recovery is it anyway? (16th October 2007)

Inter-cultural perspectives

- Maori Mental Health Services Workshop


The workshop was facilitated by Tanya Kennard-Campbell

She introduced us to mental health services in New Zealand and explained that there are parallel services for Maori people. This had come about as a result of the principles enshrined in the Treaty of Waitangi (1840) with the British Crown which promised to preserve and respect Maori culture in all aspects of governance in New Zealand and more recently in public services. The Treaty was negotiated due to the very effective resistance to colonialism mounted by Maori people who remained an undefeated indigenous people. Much of Maori mental health services are based on the guiding principles in this Treaty and Maori ideas and concepts about mental health exist alongside Western ones quite happily in modern mental health services in New Zealand, including the use of Maori healers and spiritual advisers.


Tanya introduced a commonly used model of Maori mental health based on ‘four cornerstones’ which represent the four walls of a Maori home. They are Wairua or spiritual health; Tinana or physical health; Whanau or family well-being and Hinengaro or psychic health to do with one’s thoughts, feelings and resulting behaviours. These four cornerstones present a holistic approach to looking to Maori mental rather than a more rigid medical approach of diagnosis of symptoms and treatment with a narrow range of therapeutic interventions, often based on concepts of individual pathology. The Maori model demands a much greater understanding of cultural identity and social context, the involvement of family or Whanau in any intervention as well as wider recognition of community and spiritual meaning of distress for Maori people.


The spiritual dimension of mental distress in Maori culture is often the most important aspect and must be an focal element of any intervention with the person and Whanau. It was emphasised that Maori individuals never ‘sit alone’; the truth is that they have been touched by family and their ‘ancestors’. They can only understand their situation fully through consideration of this truth and they can gain valuable wisdom through this deeper understanding.


We then viewed a video on Maori mental health called ‘Te Waka Oranga Hinengaro’ The video showed a variety of Maori mental health workers talking about their experiences of their work and their motivation for undertaking the work. What was striking about this video was the degree to which the Maori workers brought their cultural knowledge and identity into their everyday practice in mental health – a task that would be difficult in the UK at present. The resulting culturally appropriate services took a much more family-oriented approach to their work and backed this up with person-centred assessment and planning to meet needs.


The therapeutic assistance offered was also much wider, more flexible and aimed at social inclusion than is the case in the UK for BME service users. There appeared to be a genuine respect for the knowledge and expertise of families in working in partnership with services to assist the individual in distress. The issues of racism and having one’s culture devalued was a prominent feature in work with Maori people experiencing distress. A lot of one-to-one work involved building trust and then reinforcing cultural identity and empowerment of the person and their family. The use of culturally appropriate activities and involvement in expression of emotions was a high priority and experiences through artwork and crafts such as wood-carving were an important element of the recovery work being done. There was a lot of emphasis of working with young people which, in light of UK’s experience of trying to reach Black young men, was very interesting and heartening. At one point a powerful statement about a different approach to ‘professionalism’ was made by a Psychiatrist who stated “I am not an expert – I’m an apprentice. I’m learning from my (service users)…”


The importance of good teamwork and support for culturally appropriate practice in the workplace was highlighted as being crucial for Maori mental health workers as well as White workers who had joined Maori services. The culture of services was seen as directly linked to the quality of the experiences of service users, particularly when it comes to new workers being inducted into the service through a proper welcome and being offered coaching by their colleagues. The message very much was healthy workers lead to healthy clients! This is a very important message to mental health workers in this country. Finally, the video made the point that Maori mental health is about taking the ‘best of both worlds’ by taking Western concepts and ideas about mental health and combining them in a culturally sensitive way with Maori beliefs and culture. It is then quite possible to see mental distress as a form of spiritual, social or family distress as well.


There followed a lively discussion with a lot of questions about Maori culture and customs. For example, when a Maori person becomes uncommunicative it may represent a culturally appropriate response to a hostile world and can only really be ‘broken through’ by another Maori person who understands this experience. Parallels were also drawn with Australian Aboriginal people who experienced more of an attack on their fundamental cultural beliefs and ways of living resulting in greater social problems of drug and alcohol abuse and family disintegration, with such phenomena as the ‘Stolen Generation’. There was further discussion about the Maori approach to dealing with individual distress through a community based approach centred on the Marai or ‘meeting house’ where whole communities can come and support individuals to get through a spiritual or psychological crisis. The discussion then centred on how judgements were made about culturally appropriate spiritual distress and something else that may be described as ‘clinical’ symptoms of mental health problems. Mate Maori suggests a listening approach followed by ‘cultural treatments’ rather than just medical ones for distressed Maori people.


The workshop ended rather hurriedly as we had been so engaged in the discussion that we had over-run into our lunch break – a true measure of success! Thank you Tanya.


Report by Peter Ferns

October 2007

AttachmentSize
Maori Mental Health workshop.doc29.5 KB

SPN Study Day – Whose recovery is it anyway? (16th October 2007)

Forced Migration and Mental Health and Recovery

Face 2 Face Workshop

The workshop was facilitated by David Palmer

David opened the workshop by explaining the complex and multi-faceted nature of migration and mental health due to the factors surrounding forced migration such as the experiences of loss, separation from family/friends, exile, war, torture, trauma and imprisonment. The issue of recovery can be contentious in this field as there is a current debate about whether people who experience forced migration can actually ever ‘recover’ unless they successfully return to their home country.


Recovery in migrants with mental distress would have to encompass a cluster of factors which are practical, social, emotional and cultural. The immigration process itself can be very stressful and along with separation and loss, it can lead to great pressures for people in their everyday lives. David quoted studies that have linked suicides to Home Office decisions and procedures in immigration cases. The existence of wider social factors impacting upon new migrants’ mental health means that a more holistic approach to looking at people’s needs is required. There must to be consideration of the experience of encountering different cultural traditions in a new country along with destitution, detention and denial of access to basic health care in many instances. Issues such as ‘trauma’ and ‘torture’ cannot be treated in isolation but must be considered within this wider social context.


Every culture has its own knowledge of human psychology and has stigma attached to mental health problems and such stigma has to be tackled both within and outside of different ethnic communities. In Face 2 Face, recovery takes the form of one-to-one work focused around self-help, developing one’s own activities and interests, first language advocacy and mentoring. The model of mentoring employed by the Project is a broad and flexible one which incorporates befriending, general support and language help. The mentors are usually doctors who are themselves newly-arrived migrants and many share similar experiences to those they are working with. The doctors involved often have to wait a period of time to re-train or have their qualifications ratified before they can practice here and this can take some years. So the project provides a useful opportunity for doctors to be undertaking something that is educational and developmental for them on a personal level as well as helping other forced migrants. They often feel challenged by the holistic approach adopted by the Project which may go against their traditional professional medical training.


Referrals to the Project come mainly from the Community Mental health Team and the Refugee Support Service with the main criterion being that the person must be motivated to join the scheme and ‘want to do it’. There is an ongoing evaluation study taking a ‘longitudinal’ approach, looking at the ‘beginning’, ‘middle’ and ‘end’ experiences of service users. Methods of data collection include the use of questionnaires, one-to-one interviews and focus groups. The outcomes identified so far have been increases in self-confidence, self-respect and self-worth. In fact there have been some remarkable gains for ‘mentees’ from the scheme highlighting the importance of cultural understanding and first language approaches. One clear finding so far is that further work needs to be undertaken in reducing stigma in the refugees’ own communities.


We then viewed a short video about the Project containing statements from the service users of the scheme as well as the doctors providing mentorship to the service users. There was a heart-rending account from one woman ‘mentee’ who described how she witnessed the killing of her sister by a policeman in her country and the subsequent distress she experienced. She felt that she was not understood and looked down upon until she joined the Project and gained her self-confidence back. There were also several doctors who described the profound impact their work as mentors had had on them and the learning they had gained from operating in more ways than purely medical roles. The importance of cultural understanding, working in first language and above all listening actively to people was highlighted.


Following the video there was a lively and wide-ranging discussion about the implications of the Project for work with forced migrants, refugees and asylum seekers; the mutual benefits for mentors and ‘mentees’ and the under-usage of the skills and capabilities of this group of migrants in the UK. David emphasised the importance of training for the project volunteers around a social model approach to mental health to counteract other forms of professional and medical training mentors may have received previously. The issue of mentors being doctors was raised and it was agreed that the same approach could be used for any group of migrants who wished to volunteer in providing support to their peers who may be experiencing mental distress. Several of the doctors who have been through the scheme had expressed a new interest in working in the mental health field as well, which was another beneficial spin-off for the project. The issue of how effective such doctors could be in the mental health field and how they could be assisted in spreading their expertise in culturally appropriate practices was discussed. In the current climate of attitudes to migrants and doctors from abroad it was agreed that there would be many barriers to overcome.


The project is funded for a further six months and has attracted much praise and attention, even on an international basis with queries from America and Australia. It is hoped that the video being produced will attract further funding for the project. There is more work to be done in challenging stigma in the various migrant communities and to question some of the simplistic diagnoses being given to migrants in mental distress such as ‘Post Traumatic Stress Disorder’. Examples of how stigma operates were given such as in the work of interpreters who may be prejudiced against migrants who are seen as ‘mentally ill’ or ‘mad’. Other wider social and cultural factors must be tackled such as shock, stress, isolation, poverty, lack of support, and misinterpretation and misdiagnosis of culturally appropriate forms of expression of emotions. The overall message was that there needs to be more positive engagement of migrant communities to foster self-help and tap into the enormous potential and skills in those communities. This would not only be empowering for the communities concerned but would also be economically more efficient.

Report by Peter Ferns - October 2007

AttachmentSize
Forced Migration and Mental Health.doc28 KB
This report was the result of an extensive research study into the reasons why Black children entered the ‘looked after’ system in the Liverpool area.
AttachmentSize
12 Looked after Black childen rep.doc2.2 MB
This report is an evaluation of the work of the ‘Black Friendly Group’ in Brixton, London. A service user-led initiative that pioneered work around self-advocacy for Black people with learning disabilities
AttachmentSize
11 Self Advocacy Group- Black Learning Disabled people .doc476.5 KB

A project commissioned from Ferns Associates and the Race Equality Unit by the Department of Health in the UK to devise training materials on race and culture for mental health practitioners. The project has since continued to develop and new materials are now being developed around increasing Black service user participation in the design and development of mental health services.

These two reports describe initiatives in Birmingham and Ealing that involved groups of Black and Minority Ethnic mental health service users devising and conducting their own audit of local mental health services.

AttachmentSize
10 ealing ltl audit.pdf766.5 KB
Letting Through Light’ Birmingham Service User Audit Report
AttachmentSize
9 birm ltl audit.pdf9.21 MB