Sociology of Mental Illness: The study of institutionalized mentally challenged UN in Abeokuta, Ogun. Nigeria
BY
DR J. O. SHOPEJU *; DR CA ONIFADE * AND DR A. Dipeolu **
joshopeju12 @ yahoo. com; drcaonifade @ yahoo. com; waledipe @ gmail. com
* Department of General Studies
University of Agricultural Sciences
Abeokuta
** Department of Agricultural Economics
University of Agricultural Sciences
Abeokuta
Contact: E-mail Address: joshopeju12 @ yahoo. com
Mobile 08037125917
Sociology of Mental Illness: The study of institutionalized mentally challenged UN in Abeokuta, Ogun. Nigeria
The focus of this work is on the poor / economically disadvantaged, non-institutionalized and socially and mentally handicapped (or to be as crazy) people who roam the streets classified Abeokuta, the capital of Ogun State, Nigeria. It tries, the issue of mental illness as a social construct address. It is felt that the ability of these people survive without formal care should be a source of study that help in shedding some light on the problems of different individuals and groups within society. For example, if we consider the fact that the majority of people are living, as even to be considered in isolation, it is to understand our mind in the need to concentrate to appreciate and come to the fact accept that, as Erickson (in 2001 ) says: “…. the inability of some people to come with their own isolated ego is counter-pointed by their inability to relate to others about interpersonal one-on-one basis.” The point is that many of these people took off at one time or the other companies, which pressure is exerted on them to tow the line of social expectations. These expectations generated by the social institutions (religion, family, business, politics – both civilian and military defines the rules and Education), which serve their life and also the support system and that it the failure of the system remains the same much-needed support, which has supported them in boxes in a corner and cutting so that they offer from the existing conventional social relations. It also believes that with better understanding of the underlying factors that determine the behavior and the lives of these people, and with a little help from the rest of us, they would be better with some of the problems to cope with success. In short, we feel strongly and agree with the notion of Carol Gill, a Ph. D. holder, wheelchair and co-organizer of “Bioethics Symposium” support the view that “we should be examining the barriers has brought the company to say that built to demoralize people, to the point that they live it just as difficult, with their disability, when the focus should be on our inability, they need to live “(Nugent, 2005 to find and bring).
Literature Review
The more we read about mental illness, sees or interacts with some of the mentally disabled, or those which it holds as mentally ill, the more the question of the reality of the problem is on the mind. The longer the question appears, the harder it is to achieve a result which is really in reference to psychological illness. An attempt to define mental illness helps the ambiguity and expose the futility involved. This fact led the thoughts of Mechanic (1980) in his book, “Mental Health and Social Policy.” For example, defined Webster’s Third New International Dictionary insanity as such insanity or lack of understanding as prevents one from psychic under a capacity to spread in enter a special relationship, status or transaction, or as an excuse from criminal and civil responsibility. “It is from this definition that the law was the role of determining which practices and who is fit to close assigned in this category. Of course, the law of man and influenced by the nature of the behaviors identified, recorded and classified as “insanity or lack of understanding.” In short, the law can only speculate what already exists. The law taught in response to the evidence they fit into this predetermined categories. The point here is that the law is culturally determined by the Company or the social structure. That is, the social structure in which one or the other determines who is mentally ill, cured, and who should continue to bear the label. Another question is how the law concludes that a person is healthy while the other does not? This point needs some clarification. That the social structure determines what falls under the category of mental illness is a source of concern, because she is the subjectivity in the importance, definition and interpretation of the “behavior” in question. Let us assume that people know within the social structure, what the normal behavior that are expected by their members. We can do this from the fact that we all work within the limits of the assumptive world Garner. “The concept of” assumptive world “refers to the fact that our behavior is constantly evaluated by others and of ourselves – in comparison to other . That is, determine the reactions of (real or perceived) of the people, our behavior (s) affect / how we feel about ourselves, the nature of the world around us, our ability to predict what to expect from others, and the resultant impact of our actions (Frank, 1974:27-29). The factor that should be noted is that the assumptive world, and varies depending on the culture. For example, it is assumed that the shoes are worn on the feet are not on the palms. Again, the type of shoes worn depends on the setting – slippers (depending on social class) are not expected, the formal functions are supported. Eye contact should not look at the discussion with someone for one continues to the other the ears – the Yoruba culture makes a further restriction, it does not expect that a child maintain eye contact with an adult. This shows that although the standards are not codified and written into law, it does exist and people through socialization are likely to acquire / learn to read with the corresponding directions. In fact, most of the time we do not know that some of them until we have broken it exists – but we are always ready and adequate reparation. However, we are exposed and subject ourselves to the reactions of others, whether our behavior responds positively or negatively. A positive response could mean that the behavior is acceptable within the context in which it occurs, and therefore we can afford to repeat it. For example, in some churches, a spiritualist who goes into a trance while swallowing the wrong doings of others, or while they claimed to have seen God, if made for praising the revelations is likely to repeat the behavior after the required cue. However, with the interpretation of the Bible today, particularly by the Pentecostal churches, such persons could be excluded, or are marked for salvation – because after that faith, or new interpretation, not a man (because of sin) can ever see God, but see, was his son Christ Jesus. Also will be in a trance not the order of the day, but speaks in the tongue is the current standard. Since this is the case, it is risky or too expensive to repeat for the conduct of a member of the undeserved. The above reinforces the view that a certain behavior in other settings will cause different reactions and reactions of people, as dictated by cultural interpretations, definitions and understanding (Frank, 1974; Mechanic, 1980; Henslin, 2002). These definitions and answers are also influenced by factors such as the person involved in his / her personality, and where and when the behavior. A good example is an incident that down for a hungry Nigerian musician who was occurred in a foreign country, “Bowling” made some “akpu / fufu” (a Nigerian meal of cassava) on a railway station. Someone called the police claiming that a Blackman attempted to commit suicide. In summary, all the above reactions take effect on the actors and the observers and the decision whether to continue with the specified behavior or not. The crucial factor is for the person to identify the signals and respond appropriately, otherwise it draws unwanted attention.
Mental illness is a concept that is very interesting to study to. This seemingly bizarre behavior has always been of interest and concerns of the people. For example, during the pre-industrial age in Europe, were “mentally ill” professed to be haunted by demons (Szasz, 1961, Conrad and Schneider, 1980) and save it to society, then they were burned or starved. Today the view is much different. Post-industrial revolution produced a few people that they caused the illness of the mind (in mind) say that, through sin, and as retribution for sin (plowman, 1968). believed in the Chinese society, is that all diseases caused by an imbalance of Yin and Yang are two forces. These two ideas are based on supernatural forces representing good / bad, positive / negative, male / female, the moon and the sun. Therefore, an imbalance between the two forces is when people deviate from the “Tao” or the “way.” Tao is like the ethical superstructure which provides for all eventualities in life and for all major types of interpersonal relationships (Veith, 1955 considered; Sidel, 1975). Thus, in this culture, which is subject of the matter away / source of the problem and as such is not responsible for any conduct committed as mentally ill.
Just as in Chinese culture, Nigerians feel the mental illness as a result of misalignment of a person with the social system. Thus, the disease is seen as punishment of the gods or supernatural beings, witches and evil people. In ancient times, the mentally ill, if not ignored, were provided in the rule (protected or expelled) from the traditional medicine men, priests and spiritual healer. The etiology of mental illness for the Nigerian can summarized as follows: evil spells and witchcraft, failure to meet the cultural taboo act or omission to keep the person, where as offensive by the gods, inheritance, natural causes or physical illness, drug eg marijuana or Indian Hemp and environmental factor eg adversity.
According to Sow (1980), fewer cases of chronic mental disorders in rural and non-educated group than in the urban literate group occur. This is due to the fact that family / kinship bond that is as an important ameliorator socio-economic and psychological conditions of rural Nigerians weaker or not at all in the urban areas (Sow, 1980 is, Asuni, 1968).
Two different approaches, the traditional and the orthodox (Western), are used to control mental illness in Nigeria. The choice of approach depends on the belief system of the user. The main difference between these approaches lies in their belief as to the etiology of mental disorders and diseases in general. The traditional approach is the ‘medical’ practice among the people of Nigeria, before it had been contact with Europeans. A form of spiritual healing can be summarized in the context of this approach. Together, almost all religions is the power of the spoken word, whether in the form of incantations, purchase orders, for the Spirit to their patients, spells, exorcisms, prayers or formulas repentance for the forgiveness of the offended deity asked to leave. Often this is accompanied by rituals, ritual movements and dancing. Other therapeutic measures include use of medicinal plant or animal origin (such as it is believed that they work in line) to heal often prepared according to secret recipes on the patients. Some traditional healers withhold their patients by tying them with ropes or chains in extremely unhealthy conditions. The Orthodox (west) approach to mental illness in Nigeria follow the Western medical model by finding the causes of mental illness in natural factors such as somatic organs, nervous or stressful situations (Erinosho, 1979). The early belief that some people develop psychological problems due to the use of Indian hemp and other psychotropic drugs (Lambo, 1981), is still considered strong. The method of treatment employs more in the direction of psychotherapy and drug therapy during shock treatment and psychosurgery seem to be inclined from the past. There is evidence to show that institutions in Nigeria given, with psychoanalytically oriented methods were used (Erinosho, 1979; Laosebikan, 1973; Lambo, 1963; Shopeju, 1983). However, the general types of care available today located in the neuro-psychiatric hospitals, both inpatient and outpatient facilities. In addition, psychiatric institutions and in various university teaching hospitals throughout the nation.
In recent years, medicine has succeeded in bracketing mental illness in one of his specialties – psychiatry (Szasz 1961, Conrad and Schneider, 1980; Henslin, 2002). Unfortunately, there has been no doubt that some behavioral problems with drugs (Lickey and Gordon, 1983:75-104) psychiatry can not be controlled to get into a position with unquestionable definitions and successful methods to heal / to demonstrate their expertise on to this subject (Szasz, 1961; Scheff 1974; Henslin, 2002). The secret to mental illness is presented also in agreement with the fact that mental health professionals do not always know what is the definition was. For example, the psychiatrist, psychiatric social worker, clinical psychology and other mental health professionals define it differently. Although, not be denied that some iota of consensus on certain professions occurs (for example, there are a registered and certified diagnostic manual for mental illness), the idea is that you felt confident, have when the difference may be narrower in the diagnosis . Other shortcomings were revealed in the psychiatric definitions of Rosenhan experiment. The investigator had called some reasonable people with mental health experts for the diagnosis, they were all diagnosed “mentally ill” (Rosenhan, 1973). Another problem is in the range of over-diagnosis and therefore also on the prescription of medication (Diller, 2006; Eisenberg, 2007). In fact, to admit that some psychiatrists little about mental illness and some like Szasz (1961 is known, in 1996 and in 1998 to agree), not that it exists. Rather, it is presumed that there are some people who have difficulties in life and that such behavior should be “problem behavior” is not mental illness, insanity or other self-serving labels. The summary of the above is that the definition of mental illness is socially constructed depending on the political, economic and social inclination or understanding of reality and the resulting impact of unsuccessful socialization (Berger and Luckmann, 1967: 165-166).
One is trying to suggest that the definition of mental illness should be input from those who are classified as mentally ill include. However, the definition is thus achieved his mistakes. If we accept that social learning / social perspectives reaction, the definitions are learned through their notion of reality and the stereotypical views of mental illness, these people (Scheff, 1974; Yarrow, et al, 1968) influences are heard, and the from social stigmatization based on definitions (Berger and Luckmann, 1967:165-166). This is the observation that these people in Nigeria shows that they do not seem to hard to understand or speak the local language (Yoruba or pidgin English) are included. Also in the way people around them expect them to behave to behave. The following figures serve to illustrate the point. Ajisoro, a supposedly insane, decided his displeasure by obtaining missiles at his tormentors, unfortunately show, he struck and broke the windshield of a parked car. The mob descended upon him and gave him a thorough won had he not taken to his heels shouting (in Yoruba) “mo-GbE-o” (ie I’m in serious trouble), he would probably have lynched. Another case is about a man who feigned madness to escape the wrought by civilian militias. The man had a very late stage (first 30 Clock) from Lagos, and know very well that there is no way any sane person was allowed, the roads will go during this time was decided to strip and let only his underpants. He went on his way to wear his clothes neatly folded on the head, to continue to speak loudly and incorrigible as he went. According to him, none of the many vigilante groups that he met showed interest in him. is also of interest that one of his neighbors, one of the groups, only stared at him without saying a word. At home, the actor, after dressing, sitting on the sidewalk outside his house. About thirty minutes later, he received the neighbor as Vigilante visitors. The visitor expressed his astonishment at the behavior of the actors but agreed that he is not able to help him, he seemed to have a healthy person. In short, the visitors wanted to confirm if his neighbor had really manifested the expected behavior is socially defined as for the mentally ill. It is remarkable that no one noticed that his clothes neatly folded and balanced on their heads because it’s just a crazy or “harmless” person would break the curfew. This also shows that the social structure and creates encourages people to act as it considers necessary for a variety of social, cultural, political and economic situation, but also with regard to the status of the actors. Also implied is that the people in general are judged against the background of a practice that already exist and that are considered normal or abnormal bizarre. In short, all kinds of behaviors precursor for the healthy and those used as mentally ill or crazy, and that the social structure of our reality took out the world and we can not simply wish it away (Berger and Luckman, 1967:1-3) classified.
The perceived function of the behavior influenced their categorization. For example, we had the opportunity to witness people speaking in “tongues” in some churches. Some were flat, while slapping the ground with their palms and shouted in the name of Jesus “, some rolling on the ground” in the name of Jesus “, on the floor on his chest in the other cases, the members went on babbling and singing praise words of the Lord. In the white garment churches, we observed that some members go to named in a trance while prophesying. These people were neither behavior as bizarre still considered acceptable, but as a socially acceptable in the circumstances. The main source of differences, but is in the interpretations that we give the normal people to conduct influenced by our perception of their functionality. For example, if Alhaja Sheidat Mujidat Adeoye, a female trader in the southwestern Osun Nigeria suddenly had a “spiritual encounter”, was the initial interpretation of their behavior, the onset of madness. But today, because they heal in the position, the behavior of people and predicts a behavior that is directly on the perceived functionality of the manifestation was to manage the connection, is now highly Alhaja Adeoye are respected in their community. She is now a Muslim missionary, spiritual healer, leader and founder of a religious group called “Fallullah Muslim Mission” in Osogbo Osun State Community, Nigeria (Ogungbile, 2004).
Methodology
This premium is about several years of observation and study of mentally disabled people who have been labeled “crazy”, mentally ill or mentally sick. The study involved have talks with the “sane” as a way to get more information about the target group. Despite the fact that questions raised about these people usually some type of prying eyes and expressions of respondents were aware of our informants, the purpose of our study. Surprisingly, the respondents seem to know almost all mentally disabled people through the streets of Abeokuta. For example, the discussions were patronized by one of the researchers in a pub, taxi drivers, mechanics, welders, etc., revealing. We were informed that Casa was deported from a foreign university, he developed mental problems and Talia, the pub owner’s female primary school friends and neighbors childhood. Please note that all names used are fictitious invented for the purpose of this study and can not return to the participant.
A seven items, the questionnaire was used as an instrument (the instrument as a guide) for the selection of subjects for this study was administered twenty randomly selected students. The focus is Abeokuta, the Ogun State capital of the state, spoken in the South West (Yoruba) area of Nigeria. Because of the fact that these people roam the streets, it is assumed that they have either been abandoned call from very poor or what we have decided to ‘economically challenged’ backgrounds or families and must. This assumption is sanctioned by the fact that two neuro-psychiatric public hospitals and one community (outpatient) psychiatric center offer in the state capital that exist both in and out patient care for a fee. The current practice requires that family members or caregivers to cover up to thirty thousand (N30000. 00) Naira (deposit or about $ 250) to boarding and medication for a month. Both are the traditional and spiritual healing centers in addition to the 1983 Western Orthodox mental health centers (Shopeju). Also, and interestingly, the Yoruba patronize any treatment regardless of their origin and cost the most important factors in the perceived effectiveness of the way that the patient recovers (Shopeju, 1983) – in the hope that that is embedded is finally sick of the disease recover. As shown above, independently of the approach, treatment or care requires some financial commitment and there seems no guarantee that an end to this and other forms of (social and psychological) obligations. Despite the fact that sleep, many of them go home and monitor some family members and ensure that they are sometimes fed and have clean clothes, expressed some family members their frustration in the care of these people will consume time and money and traumatizing. Based on the above we are inclined to believe that: (a) of the cases were considered hopeless by their families, (b) they were simply abandoned because their caregivers lack the means to begin or continue in order for psychiatric care, whether orthodox or traditional pay, (c) the families or caregivers lacked the ability and the ability to ensure continued for them.
The sample for this study was the 25 selected topics with the GUIDE instrument from every odd number of mentally disabled persons, which the limited driving through the main streets. By the way, the issues seem to prefer either frequently used roads and feel less threatened public-commercial sector (we are inclined to the later than the decisive factor) should be mentioned layers. For example, we observed that the inhabitants of the settlements where the majority of the middle and upper income groups are to ensure that they (issues) are roaming their streets by physically removing them discouraged. In fact, they often pretend to denote people who have mental problems later in the day, however, be agile criminals in the night (of the research experience gained at the meetings in their neghbourhood). During the duration of the study, three of the subjects disappeared reappear in another place, always a search was conducted, and they were only replaced if they were not found. Three fell into this category. Method of identification of each related assignment of numbers and fictitious names shall be held in conjunction with the description of the selected topics. The major identification factor is the physical appearance of the subjects. The following coded (0 for low rating, and one for a good / high score) functions were used to determine the suitability of the subject for the study found:
Level A:
(1) the nature of the association – dirty / rags = 0, clean / not rags = 1;
(2) is required for hair-dirty / = 0 dreadlocks, dressed in clean / = 1;
(Not 3) shoes-no shoes / boots matched = 0, shoes matched = 1;
(4) general appearance-dirty = 0, clean / clean = 1
A person is expected to score consistently selected an average of less than 2 points in ten meetings with the researchers, ultimately, for the next stage of the competition. This approach is necessary that some of them in their homes (again, or are forced to return from their relatives) refreshed (get bath and change her clothes – even with this, many of them not often, or her clothes on a daily basis). Also, we must distinguish between those whose jobs do not allow them wear clean clothes while working as mechanics, bricklayers and other odd jobbers.
Level B:
(A) Association: a solitary = 0, in contact with other people = 1
(Hold 2) talking to other people: nil = 0, able, coherent discussion = 1
(3) bland / watch television = 0, aware of the presence of other people = 1
An average of 1 or under the person qualified for this study. Finally, the “healthy” people is confirmed, the state of the participants.
Periodic visits were made at intervals of three months to establish the stability of the state of the selected topics. Random encounters (with the selected subjects) were also considered. For example, some scattering in gas stations, drinking joints or parties (begging, especially in the open) and / or the markets for money or food. Almost all subjects have to keep their routes and meticulously. The method of observation are assumed by the researchers (1) sit in their cars, (2) visits to the markets and beer halls (male researchers). The latter method offered the possibility of responses from the “healthy” on the issues, and (3 walks) / passing the subjects’ homes to elicit. ”
Gender-as the sample consists of seventeen men and eight women. to speak only a few (5 or 20 percent) of the studied population is willing or is unable to interact or “reasonably” with other people. Beyond sporadic and mostly expressionless stare at people, to not notice or perhaps feel disturbed by anyone. This can cause problems, the capacity for this category of people study with the conventional methods of study, such as survey, interview and questionnaire participant observation techniques. These methods require that the researcher in the social setting they are trying to describe, and create it, and to measure attitudes “to penetrate. The methods elicit atypical roles and responses, and are available for those who cooperate and are limited, and the reactions are obtained in part by the dimensions of individual differences made irrelevant to the topic at hand (Webb et al, 1966:1). Strictly sampling technique does not seem to be for the selection of topics in that some of the issues to disappear, possibly after some time (the point being made here that we feel compelled to topics, to replace disappearing for more than three weeks ).
Completion
References
”
”
”