Women Dealing with Mental Illness Spawned from Violence and Trauma: An Anishnaabek Approach to Healing

A major social issue dealing with women is how experiencing violence and trauma in their lives can lead to chronic and re-occurring mental illnesses. The type of abuse that mainly triggers mental health problems includes mostly intimate violence like physical, sexual, verbal and emotional abuse that was inflicted on women either during their childhood or adult life. Awareness for violence inflicted mental illnesses has increased in Canada with statistics stating that 29% of the general population of women who have ever married have been sexually or physically assaulted by their partner and in British Colombia this percentage is even higher at 36%. Also there have been many studies that have provided results saying that there is a high rate of child sexual abuse in female adult psychiatric inpatients in Canada.

Experiencing these traumatic events can trigger many different types of mental illnesses in women. Studies have related early childhood trauma to several mental illnesses like depression, borderline and multiple personality disorder, post-traumatic stress disorder and substance abuse.  There is wide debate in the Canadian health system about how to properly treat women who have mental illnesses as a result of previous violence and abuse. Many people feel that the bio-medical and social justice institutions have failed in taking proper measures to treat women with mental health issues because these systems do not consider the social factors that cause mental health in women. There is also a great need for specialized programs for women with borderline personality disorder, co-existing substance abuse, women in prison, women with developmental disabilities, Anishnaabe, refugee and immigrant populations.

Since modern bio-medical practices seem to be failing in addressing these mental health issues in women it would be interesting to see how traditional Anishnaabe practices would address these issues in our modern society. Traditional Anishnaabe teachings focus on a holistic approach to medicine; taking care of the spiritual, physical, mental and emotional aspects of a human being leaves the opportunity for a damaged soul to heal, recover and eventually over-come their hard-ships. This way of healing may assist abused women who need to recover from their trauma and help keep their lives in balance, therefore preventing mental illnesses that may result from a previous traumatic experience they encountered. Also in traditional Anishnaabe teachings all human beings are equal and there is a personal responsibility of every human being to help someone else when they are in need. If this idea was put into practice there would be more help and support for women who are victims of abuse, not just physically like being given a drug-prescription by a doctor, but emotional support as well from their community.

In my opinion, applying Traditional Anishnaabe medicine and teachings would help aid in preventative measures for abused women because it takes a more holistic, roots based approach to healing wounded souls. It would help women deal with their issues starting inwards from spiritual and emotional healing rather than just observing and diagnosing like modern-day western medicine does. Incorporating this with the strong community-driven ideals Anishnaabe ways teach there would be more of a supportive community provided for these women to help them deal with their issues before they develop into serious mental illnesses.

-Maggie Turpin

Resources:

-Marrow, Marina. "Violence and Trauma in the LIves of Women with Serious Mental Illness." Www.cewh-cesf.ca. British Columbia Centre of Excellence for Womens Health, 2002. Web. <http://www.cewh-cesf.ca/PDF/bccewh/violence-trauma.pdf>.

-Malloch, Lesley. Indian Medicine, Indian Health-Study Between Red and White Medicine. Rep. Canadian Women Studies, n.d. Web.

Pre-Contact Aboriginal Mental Health

                In today’s society, the awareness of the existence of mental or psychological problems is often lacking. Mental illness is often almost a taboo subject, in that people would much rather pretend it did not exist. This discomfort has existed throughout time. Discussions of the existence of mental illnesses in aboriginal peoples often fails to look at the possibility of their existence prior to colonization. (Waldram, 2004, p. 169).

It is a widely accepted notion that depression and suicide, along with many other diseases and social issues, were introduced to aboriginal peoples with the arrival of the Europeans, and, more specifically, their forced confinement of aboriginal peoples. (Waldram, 2004, p. 169) People generally seem to believe that aboriginal peoples only encountered psychological problems after the Europeans colonized the west. This of course was a drastic change in the way of life for the native peoples, and therefore the development of social problems is to be expected. “Simultaneously, and indeed throughout their encounter with Europeans, the Subartic peoples were exposed to diseases, especially smallpox, measles, and alcoholism[…]” (Lovisek, 2002, p. 100).

                Though this is the widely accepted view, there is a large amount of evidence stating otherwise. There are references to depression and suicide in many different native languages. The existence of ‘heartbreak’ amongst the Mohave peoples has been described as a “traditional problem” that sometimes leads to suicide. Similarly, in Oglala Sioux, “wacinko syndrome” essentially referred to a form of depression occasionally accompanied by suicidal ideation. In Dakota, “tawatl ye sni” has been described as meaning “totally discouraged”. (Waldram, 2004, p. 169)

                In our local aboriginal community, the Anishinaabek language has many different words for depression, and “elders in northern Ontario described depression as a problem that existed in earlier times, often the result of shame.” (Waldram, 2004, p. 169).

                Even in the study of historical events, the people of today often try to gloss over the existence of mental illness within society.

Refrences

Lovisek, J. A. (2002). Algonquins/Subartic. In P. R. Magocsi, Aboriginal Peoples of Canada: A Short Introduction (pp. 98-128). Toronto: University of Toronto Press Incorporated.

Waldram, J. B. (2004). Revenge of the Windigo. Toronto: University of Toronto Press Incorporated.

Alyssa P

The way we deal with Mental Illness has changed

Today's Society has a very different view on Mental Illness. As a society we try to incorporate individual's with Mental Illnesses to participate in community events and be a part of a functioning society. With doing so we have provided the mentally ill community with treatment options such as medication, therapy and group support. But in some cases society's view has not changed, I would like to think we live in a perfect world where no one judged one another but unfortunately we don't and people with Mental Illness are often ridiculed, teased and excluded from society, just like in the Middle Ages. "In the Middle Ages Insane patients were put together and then herded onto ships and sailed port to port the ships were often called "the ships of fools". It wasn't until later on that they were put into asylums or hospitals."(Fuller Torrey,1983)
So not only were Mentally Ill individuals not accepted in society in the Middle Ages but the causes for Mental Illness are insane. They include "Supernatural causes such as demons and demonic possession, witchcraft and sorcery, mass hysteria, melancholy and stress."(Tyrell, C)  But the unreasonable idea's do not stop there. There were many different ways that they thought would treat the insane individual such as " an exorcism  shaving a pattern of a cross in the head hair and drinking ice-cold water. If none of these options worked than they would resort to using the torturous methods such as immersion in hot water and immersion in Sulfur flames."(Tyrell, C) It was to be believed that these abnormal ways of treatment would cure a Mentally Ill person, because they were simply possessed or that''s what they thought. I find it hard to believe that people would actually consider putting and individual through such torture. Thankfully we have come a long way in society and try to ensure that Mentally ill Individuals are not left out and are able to obtain  the required medical attention needed.


References

1. E. Fuller Torrey, M. D.(1983).HubPage:Mental Diease In Ancient Times. Retrieved October 17th 2012 from
 http://cristina327.hubpages.com/hub/MENTAL-DISEASE--IN-ANCIENT-TIMES

2.Tyrell, C. Treatment of the mentally ill. Retrieved October 17th 2012 from
  http://mentalillness.umwblogs.org/middle-ages/

Karlie

First Nation’s Mental Health and Well Being

The First Nation’s people view of mental health and well-being is a holistic approach. This concept has not differed in the way they view mental health today than from the Pre-Contact Era before colonialism. But one thing that does differ is the state of their mental health and well-being in present time compared to before colonialism.

The Canadian Mental Health Association has defined mental health as “striking a balance in all aspects of your life: social, physical, spiritual, economic and mental” (Canadian Mental Health Association , 2012). I believe not only does this give meaning to what we believe mental health is for us today but it is what The Firsts Nations have always held true about their mental health and well-being. Today, First Nations people have the poorest health level in Canada; they have shorter life expectancies, and suffer from more chronic health conditions. (Canadian Mental Health Association: Ontario , 2012) Many factors contribute to these statistics such as poverty, unemployment, high rates of addictions, and suicide which cause physical, mental and spiritual imbalance. (Hill, 2009)

When we look back in history before the European settlers came to Canada, First Nation’s people linked personal, physical and mental health to the mental and physical well-being of the community. (Moran, 2010) People lived almost disease free and had good health and physical fitness. They self-healed their people through home remedies and practiced daily self-care. Some of their self-care and healing strategies were fasting, sweating, and eating and drinking herbs. (Hill, 2009) Many reasons why their mental health is so poor is connected to the long history of colonization, residential schools, discrimination, oppression and their loss of land, language and culture. (Canadian Mental Health Association: Ontario , 2012)

Restoring traditional healing practices as well as strengthening First Nation’s cultural identity, spirituality and community integration can be the first steps to improving the mental health and well-being of First Nation’s people today. (Hill, 2009)

 

- Amanda

 References

Ministry of Health. (2011). Retrieved October 18, 2012, from British Columbia : http://www.health.gov.bc.ca/library/publications/year/misc/first_nations_healthguide.pdf

Canadian Mental Health Association . (2012). Canadian Mental Health Association . Retrieved October 18, 2012, from Canadian Mental Health Association : http://www.cmha.ca/mental-health/your-mental-health/

Canadian Mental Health Association: Ontario . (2012). Aboriginal People/ First Nations . Retrieved October 18, 2012, from Canadian Mental Health Association: Ontario: http://www.ontario.cmha.ca/about_mental_health.asp?cID=23053

Hill, D. M. (2009). Traditional Medicine and Restoration of Wellness Strategies . Journal of Aboriginal Health, 26-42.

Moran, J. E. (2010). History of Madness and Mental Illness: A Short History of Care and Treatment in Canada. Retrieved October 18, 2012, from Caring Minds: Youth, Mental Health and Community : http://historyofmadness.ca/index.php?option=com_content&view=article&id=80&Itemid=109&lang=en

Social Outlook of the Mentally Ill during the 17th & 18th Century Europe

    

(Royal College of Physicians, n.d.)

     Society today has a different outlook on mental illness, as oppose to early European times.  Even though there may still be stigma’s present, overall the view has changed.  There have been significant improvements in the area of mental health.  Medications have improved, new therapies, and integrating individuals into communities instead of segregating them.  Looking back in history to the 17th and 18th centuries in Europe, it is apparent that people who had a mental illness were shunned from society, and families who had members that were mentally ill were filled with shame.  At times the mentally ill were looked at as having moral failings, criminal mindset, and some viewed them as sinners.  These individuals were treated more like animals, and subjected to inhumane acts.

     The language alone that is used to describe individuals who had a mental illness during the 17th and 18th centuries of Europe paints a grim picture of how these individuals may have been treated.  Individuals were referred to as lunatics, mad, and deranged.  Individuals who were deemed a lunatic or mad would have exhibited behaviour that violated societal norms.  Examples of such behaviour could have been episodes of psychosis, impulsive behaviour, and melancholia.  The language alone that was used in the past segregates individuals from the rest of society.  These individuals would have been feared, looked upon as dangerous, odd, and they may have been seen as sinners. During this time it was thought that they needed to be confined in areas away from the rest of society.  

     There were no resources available during this time and according to Rosen (1963) “there was evidence that up until the end of the 18th century there were no real hospitals for the care and treatment of the mentally ill, only places they were kept" (p.220).   It was viewed that most mentally ill had the right to poor relief.  Therefore, it was the families that had to deal with such individuals, and not the community (Shorter, n.d. p. 2).  There have been a number of recordings of heart-wrenching stories that have occurred during periods of home treatment of the mentally ill.  Such stories are in the form of inhumane acts that were imposed upon the mentally ill while under the care of their family.  Through the research of Shorter (n.d.) there are accounts of torturous acts that were recorded by Anton Muller.  Anton Muller was the chief of psychiatry in 1798 at the Royal Julius Hospital in Wurzburg.  It was recorded that patients coming from home care often had backs that were beaten blue, with bloody wounds.  There is a recording of a man being chained to the wall of their house by his wife .  It is also said that many of the mentally ill restrained in the home were done so in unheated rooms or in stables where food was brought to them daily.  If insane persons were not restrained in the home, they were often subdued to the same acts in workhouses, or poorhouses.  There is also evidence of royalty being impacted by mental illness, and the treatment was not far from different of that of the lower class citizens.  Literature has brought forth evidence that King George III experienced episodes of delirium in the year 1788.  These episodes led to the suggestion that King George was mentally ill.  He too was confined to his bed through violent means, including medicines, blisters, the use of a straight coat, and restraining chairs (Ingram, 1991). 

     Into the late 1800’s and early 1900’s insane asylums were being introduced.  The burden of families taking care of the mentally ill was slowly changing to a more institutionalized model.  By placing these people into asylums, society was able to turn a blind eye and forget about the mentally ill.  Patients in the asylums still endured painful treatments and inhumane techniques were still used.  Patients were exposed to strait jackets, sedatives, seclusion and restraints.  Physicians during this time believed that the body was governed by four humours: blood, phlegm, yellow bile, and black bile.  It was thought that too much black bile caused madness.  Treatments such as, blood -letting, purging, blisters, and vomiting were all seen to help rectify certain imbalances (Royal College of Physicians, n.d.).  Literature suggests that these institutions were crowded, with little personal space for men and women, and hygiene was poor.  

     The early centuries of Europe have proven to be a trying time for individuals living with mental illness.  Many individuals were vulnerable to painful, torturous acts, they were ridiculed and made a spectacle of.  Society during this time was successful in creating a severely oppressive atmosphere for the men and women deemed insane.  I think that through history there have been significant changes to this view.  We may no longer see inhumane treatment of individuals, but certain attitudes still create stigma.  During this present day I believe what was set in the early European history still trickles into the 21st century. 

~Alissa

References

     Ingram, A. (1991).  The Madhouse of Language: Writing and Reading Madness in the Eighteenth Century.  Available from http://books.google.ca/books?hl=en&lr=&id=LT8qbczA09gC&oi=fnd&pg=PP1&dq=madhouse+&ots=KxmeKS2lFS&sig=EUc2B2ynEkcpXKpdPAtn8Zqo2Jo

     Rosen, G. (1963). Social Attitudes to Irrationality and Madness in the 17^th& 18^th Century Europe. Journal of the History of Medicine and Allied Sciences, XVIII(3): 220-240. Doi:10.1093/jhmas/XVIII.3.220

     Royal College of Physicians.  (n.d).  Inside Bedlam.  Retrieved Oct 18, 2012 from http://old.rcplondon.ac.uk/HISTORY-HERITAGE/EXHIBITIONS/PAST-EXHIBITIONS/INSIDE-BEDLAM/Pages/Inside-Bedlam.aspx

     Shorter, E. (n.d.). A History of Psychiatry: From the Era of the Asylum to the Age of Prozac. Retrieved Oct 17, 2012 from http://shs.westport.K12.ct.us/jwb/Psychology/AbPsych/Birth%20of%20Psychiatry.pdf

Suicide in Europe Throughout Capitalism

In present time suicide is a global phenomena, and currently counts for more deaths then interpersonal conflicts as well as armed conflicts. Suicide is viewed to be one of the most personal acts a human can preform. However social relationships remain to be an important part in the cause of suicide,and suicide has a large impact on the social world. In some cases suicide can be viewed as aggression against others. The study to define, and understand suicide began towards the end of the 19^th century with Emile Durkhiem. (Bhatt, A. 2012).
 

Emile Durkhiem begain his study in 1897, being the first theorist in history to study suicide. Emile studied the social determinents of suicide in relation to the maturity of the industrial revolution. During the 19^th century it was believed that suicide was a response to lives challenges, along with a breakdown of relationships, values, and institutions.(Page, at. ell. 2002) Emile set out to change that with his theory on the 4 different forms of suicide. Egoistic was the first which he believed was caused by loneliness, sepration, or lack of relationships. The second for of suicide was altruistic, which was believed to be caused by the belief that it would better the society as a whole. Anomic suicide is the third form and were said to result from a decline in regulation or the upset of social equilibrium.Durkhiem related the this method to the “boom” and “bust” of the industrial capitalism arising during that time period. Finally fatalistic suicide he believed occurred when the rate of regulation was to high, or when people began to see their living conditions as unbearable and saw no other way out. (Bhatt, A. 2012).

Durkhiems theories are still a part of how we understand suicide in present times. In 1897 Durkhiem published Le Suicide a book in which he stated that suicide was an individual act but that society as whole was a part of this act. Following Durkhiems study sigmond Freud continued his beliefs when he studied psychosis. Freud introduced people to the belief that mental health disorders were medical conditions. He also believed that mental and emotional distress could be caused by other factors such as natural or physical. Prior to Freuds study suicide had been illegal throughout the 18^th century in many countries. However following the study a majority of countries disowned these laws.(Bhatt, A. 2012).


The concept and views of suicide has rapidly changed since the theories of Freud and Durkheim became known. Before these theories suicide was viewed by society as an illegal act. However in present day sucide is viewed as many different concepts depending on ones views. In Japan since the release of a 1960 japanese modeal the Aokigahara Sucide Forest has become infamous. The forest is located at the bottom Mount Fuji in Aokigahara Japan. The forest has confirmed at least 500 commited suicides that police are aware of. This forest is the second most popular place for commiting suicide in the world. The most popular place is The Golden Gate Bridge in Sanfransico. (Brennan 2012)

 

References:

 

Bhatt, A. (2012). Preserve Articles. In undefined. Retrieved October 13, 2012, from http://www.preservearticles.com/201101173440/types-of-suicide-given-by-durkheim.html.

Denning,T. (June, 2011). The Commune. In undefined. Retrieved October 13, 2012, from http://thecommune.co.uk/2011/07/04/making-a-killing-suicide-under-capitalism/.

Lyle Brennan (April 9, 2012). Mail Online. The Suicide Forest of Japan. Retrieved October 13,2012, from
http://www.dailymail.co.uk/news/article-2127414/The-suicide-forest-Japan-Mystery-Mount-Fuji-beauty-spot-100-bodies-year.html

A. Page, S. Morrell and R. Taylor. (Oct., 2002). Journal of Epidemiology and Community Health. In Suicide and Political Regime in New South Wales and Australia during the 20th Century. Retrieved Oct. 14, 2012, from Vol. 56, No. 10 p.766-772.

R. Lesthaeghe. (Sep., 1983). Population and Development Review. In A Century of Demographic and Cultural Change in Western Europe: An Exploration ofUnderlying Dimensions. Retrieved Oct. 14, 2012, from Vol. 9, No. 3, p. 411-435.

Picture: http://ed-strong.com/wp-content/uploads/2011/08/benefits-of-capitalism-in-eastern-europe.jpeg


Erica

 

 

Finding balance

 

 

Anishnaabek views on mental illness differ significantly from those of European views. I decided to focus on how Anishnaabek perceive mental illness in the pre-contact era and how they coped with it using traditional healing.

I found it very interesting to read about the Anishnaabek views on mental illness and how their approach diverges with European views on the topic. The term mental illness is a European idea; they believe mental illness was caused a disease or sickness in the brain (Foerschner, 2010). In contrast, since the pre-contact era, the Anishnaabek believed it meant being out of balance (Morrissette, 2007). The medicine wheel has four concepts that it focuses on which are mental, physical, emotional and spiritual (Bopp & Bopp, 2011). Each part has an equal portion in the circle, so for Anishnaabek it meant that if one part was out of balance, then it affected the other aspects. Keeping a balance of all four parts would help ensure a healthy life (Morrissette, 2007). I believe this is a very important and valuable approach to mental health. When someone was in need of restoring balance, a traditional healer would assist them as well as spiritual counselors (Connors & Maidman, 2001). In my view, this provides a more supportive, comprehensive approach to helping people.

Traditional healing methods consisted of a variety of things such as “activities, from physical cures using herbal medicines and other remedies, to the promotion of psychological and spiritual well-being using ceremonies, counseling and the accumulated wisdom of Elders” (Martin-Hill, 2010, p.2). Everyone was part of their community and they would accept each other (Morrissette, 2007).  Therefore, healing circles were done in order to have the whole community involved. Also, ceremonies were used to help cleanse the mind and body and discharge any negative feelings such as sadness (Connors & Maidman, 2001). I believe this would provide an opportunity to openly deal with negative feelings in a reassuring, positive environment. The Anishnaabek believed that by having a clear mind they would be able to connect better with their Creator and focus on their own spiritual power within (Connors & Maidman, 2001). Anishnaabek peoples used a holistic approach when viewing the world (Martin-Hill, 2010), which meant that they looked at the whole picture and then circle symbol used in the medicine wheel meant that everything was connected (Bopp & Bopp, 2011).  

I enjoyed reading the Anishnaabek approaches to dealing with mental illness such as the use of healing circles and ceremonies to cleanse the mind and body. I also believe that these approaches would be beneficial to everyone not just to the Anishnaabek.

In conclusion the Anishnaabek use different techniques to restore balance such as healing circles and ceremonies. A Holistic approach was used when viewing the world and they believed that everything was connected. I think this approach is more compassionate, inclusive and effective than many of the approaches used by other cultures.

Kristen

References

Bopp, J., & Bopp, M. (2001). Recreating the World: A practical guide to building sustainable

communities. Cochrane, AB: Four Worlds Press.

Connors, E., & Maidman, F. (2001). A circle of healing: Family wellness in Aboriginal

communities. In Prompting family wellness and preventing child maltreatment: Fundamentals for thinking and action (pp. 349-395). Toronto, ON: University of Toronto Press Incorporated. Retrieved October 11, 2012, from http://books.google.ca/books?hl=

en&lr=&id=PnzsEUlD0TYC&oi=fnd&pg=PA349&dq=precontact+anishinaabe+mental+health&ots=cyuD20D_Sr&sig=6fvTXlkXGDogVtmjnhoD74wn1rE#v=onepage&q&f=false

Foerschner, A. (2010). The history of mental illness: From skull drills to happy pills.

Student Pulse: Online academic student journal, 2 (9), 1. Retrieved October 14, 2012, from http://www.studentpulse.com/articles/283/the-history-of-mental-illness-from-skull-drills-to-happy-pills

Martin-Hill, D. (2010). Traditional medicine. Journal of Aboriginal Health, 6 (1), 2-3.

Retrieved October 12, 2012, from http://scholar.googleusercontent.com/scholar?q=cache:

K7gDilYv6ngJ:scholar.google.com/+precontact+anishinaabe+mental+health&hl=en&as_sdt=0,5

Morrissette, V. (2007). Towards an Aboriginal perspective that addresses ideological domination

in social policy analysis. Unpublished thesis, Faculty of Social Work, University of Manitoba Retrieved from:  http://search.proquest.com.libproxy.auc.ca/pqdtft/docview/ 304786503/138F2ABB37457280BC5/1?accountid=46683

Picture

Retrieved October 11, 2012 from http://www.google.ca/imgres?um=1&hl=en&sa=N&qscr

l=1&rlz=1T4TSCA_enCA465CA465&biw=1366&bih=589&tbm=isch&tbnid=HcbekYE96q6pxM:&imgrefurl=http://carolynbennett.liberal.ca/blog/primeronaboriginalissues/attachment/medicinewheel/&docid=tQiLq1_MQGEgDM&imgurl=http://carolynbennett.liberal.ca/files/2011/11/medicinewheel.jpg%253Fcda6c1&w=712&h=856&ei=dXF3ULu6D4XxyAHmvIDgCA&zoom=1&iact=rc&dur=246&sig=107326891021269593138&page=1&tbnh=140&tbnw=117&start=0&ndsp=24&ved=1t:429,r:8,s:0,i:159&tx=83&ty=59