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Results for “MENTAL HEALING”

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At least 37 records · Page 2Linked to original sources
PubMed2004

Building a model to understand youth service access: the gateway provider model.

Enhancing the functioning of parents, teachers, juvenile justice authorities, and other health and mental heal professionals who direct children and adolescents to services is a major mental health services concern. The Gateway Provider Model is an elaborated testable subset of the Network-Episode Model (NEM; B. A. Pescosolido & C. A. Boyer, 1999) that synthesizes it with Decision (D. H. Gustafson, et al., 1999) and organizational theory (C. Glisson, 2002; C. Glisson & L. James, 1992, 2002). The Gateway Provider Model focuses on central influences that affect youth's access to treatment, i.e., the individual who first identifies a problem and sends a youth to treatment (the "gateway provider"); and the need those individuals have for information on youth problems and relevant potential resources. Preliminary studies by the authors and other applicable studies (D. Carise & O. Gurel, 2003) show that providers' perception of need, and their knowledge of resources, and their environment are related to the decision to offer or refer to services, supporting key aspects of the Model.

Adolescent↗
PubMedDate not supplied

Horticultural therapy: the 'healing garden'and gardening in rehabilitation measures at Danderyd Hospital Rehabilitation Clinic, Sweden.

OBJECTIVES: Objectives were to review the literature on horticultural therapy and describe the Danderyd Hospital Horticultural Therapy Garden and its associated horticultural therapy programme. DESIGN: The literature review is based on the search words 'gardening', 'healing garden' and 'horticultural therapy'. The description is based on the second author's personal knowledge and popular-scientific articles initiated by her. The material has been integrated with acknowledged occupational therapy literature. SETTING: The setting was the Danderyd Hospital Rehabilitation Clinic, Sweden, Horticultural Therapy Garden. PARTICIPANTS: Forty-six patients with brain damage participated in group horticultural therapy. RESULTS: Horticulture therapy included the following forms: imagining nature, viewing nature, visiting a hospital healing garden and, most important, actual gardening. It was expected to influence healing, alleviate stress, increase well-being and promote participation in social life and re-employment for people with mental or physical illness. The Horticultural Therapy Garden was described regarding the design of the outdoor environment, adaptations of garden tools, cultivation methods and plant material. This therapy programme for mediating mental healing, recreation, social interaction, sensory stimulation, cognitive re-organization and training of sensory motor function is outlined and pre-vocational skills and the teaching of ergonomical body positions are assessed. CONCLUSION: This study gives a broad historic survey and a systematic description of horticultural therapy with emphasis on its use in rehabilitation following brain damage. Horticulture therapy mediates emotional, cognitive and/or sensory motor functional improvement, increased social participation, health, well-being and life satisfaction. However, the effectiveness, especially of the interacting and acting forms, needs investigation.

Agriculture↗
PubMed1999

Gender and biomedical/traditional mental health utilization among the Bedouin-Arabs of the Negev.

Twenty Bedouin-Arab non-psychotic subjects in Israel (10 male, 10 female) utilized biomedical and traditional healing mental health care systems. Common patterns of utilization were observed: first to family/friends, then to a general practitioner, next to a traditional healer, and finally to a psychiatrist. Men were more familiar with the biomedical system, and women with the traditional. Women, more than men, made group utilization decisions; men, more than women, saw traditional healers outsider their home communities. Gender differences were found in symptomatology and in patient construction of etiology. The biomedical system successfully addressed physical symptoms. The traditional system struck a stronger therapeutic alliance, tended to diagnose more comprehensibly, and was perceived by many patients as being more clinically beneficial. Biomedical practitioners can learn from traditional healers how to read a client's ecological map, incorporate the family/community in treatment, and communicate in the patient's cultural idiom. In their search for models of traditional/biomedical system integration, scholars should turn to patients themselves, who are currently living such integration.

Adult↗
PubMed1994

Violent oppression: implications for mental health priorities in South Africa.

This study explores the complex nature of mental health challenges and priorities in a post-apartheid South Africa. Special reference is made to indigenous people's experiences of poverty, racism, sexism and the machinery of political repression as critical bases for determining the priorities in mental health services. Whilst the provision of mental health services for all is sought by mental health professionals and legal systems in Western countries and other African states, South Africa has not developed a coherent sociolegal policy which aims at preventing, alleviating and healing mental health problems for all its citizens. Research gathered through a phenomenological approach amongst the oppressed seeks to define the terrain of people's psychological problems. Although data used are deduced mainly from the 'oppressed' on one white owned farm, questions raised and conclusions drawn address national as opposed to regional solutions, and also facilitate thinking about mental health priorities for all South Africans living under similar conditions. Commonly experienced problems are the effects of organized violence, child and adolescent problems, the prevalence of alcohol and drug use, depression, lack of facilities for the disabled and psychological care for homeless children, families and the youth. Participants were ignorant about mental health services, they experienced them as inaccessible and they were generally suspicious of an lacked faith in mental health workers. The author proposes broad future mental health options, like the restoration of family life in oppressed communities, the training of lay counsellors and the introduction of community mental health programmes. A suggestion is made that health workers in community mental health centres should adopt an advocacy position against all forms of unfair practices and violence and lobby for the protection of human rights.

Adolescent↗
PubMed1985

[Healing of a mental patient in the late Middle Ages. Community therapy by Hildegard of Bingen].

An account is given of the case history of a woman afflicted with mental disease and its course of healing, as described in the works of St. Hildegard of Bingen. The therapy may be considered as an early attempt of "team work" in health care. For better understanding of this rather casuistic contribution to the medicine of the High Middle Ages some principles of mediaeval medicine are explained. The key figure of "melancolia" is thereby given a position of central importance for the understanding of psychic disturbances in the Middle Ages.

Germany↗
PubMed1992

"Chronicity," "nervios" and community care: a case study of Puerto Rican psychiatric patients in New York City.

The role of ethnicity, community structure, and folk concepts of mental illness in facilitating the adaptation of long term psychiatric patients to community living has received little attention. This article examines the cultural concepts of mental illness and the community involvement of 30 Puerto Rican psychiatric patients participating in a New York City treatment program. It is shown that many of the attributes usually associated with chronic mental illness do not apply to this population. It is argued that the folk concept of nervios helps to foster the integration of these patients in a wide range of community networks. The impact of gentrification on these patients' community integration is also discussed.

Adaptation, Psychological↗
PubMed1992

Taiwan's Mental Health Law.

Explore the source record for details and available documents.

Commitment of Persons with Psychiatric Disorders↗
PubMed2000

Investigating the use of services for Vietnamese with mental illness.

An ethnographic-based interview was conducted with 324 Vietnamese-speaking adult caregivers living in the New South Wales state of Australia, focusing on types of services used for identifying and/or intervening for binh tam than (mental ill-health), difficulties encountered, and recommendations for enhancing services. Almost one in two interviewees (n= 158) had used such services during the previous twelve months, including those provided by local Vietnamese-speaking doctors (100%), Asian naturalists, spiritual healers, witchcraft doctors, herbalists, and folk healers (>50%), as well as mainstream psychiatric hospital facilities (50%) and community services (>30%). Descriptive data on the difficulties and recommendations were related to four major domains: accessibility, acceptability, accommodation, and affordability, explaining patterns of caregivers' help-seeking behaviors and their choices of services.

Adolescent↗
PubMed2002

Agonias: the social and sacred suffering of Azorean immigrants.

Agonias, meaning "the agonies," is a culture-specific somatic phenomenon experienced by Azorean immigrants. Although the community's health providers conceptualize agonias as an "anxiety disorder," interviews with community members revealed a more complex phenomenon. For them, agonias is a somatomoral experience--where the somatic, the social, the religious and the moral are inextricably linked. Because agonias connects things that, from the traditional medical perspective, should not be connected, such as mind, body, spirit, and community, it defies our psychiatric categorisation and goes beyond disciplinary boundaries. Agonias is a dynamic multivocal symbol that is not just an inanimate signifier but also a therapeutic act. On an individual level, it connects the sufferer with others and with God, transforming the interpersonal and divine space. On the societal level, it connects a community, losing its way of life, to the past and to its identity, preserving its social and religious traditions.

Anecdotes as Topic↗
PubMed2005

Re-visioning antebellum American psychology: the dissemination of mesmerism, 1836-1854.

Mesmerism, the French method of treating illness and inducing trance, was introduced to the United States in 1836. A cohort of Americans took to the practice enthusiastically, publishing materials, presenting lectures attended by thousands, conducting empirical investigations, and treating untold numbers of ill people. These practitioners understood their profession addressed the mind, and they often referred to their work as "psychology." The mesmerists speculated about mind-brain links and investigated "interior states," "mental healing," and the controversial "higher mind powers" such as clairvoyance. Antebellum culture is the backdrop for this study of the rise, fall, and dispersion of mesmerism in the United States. Evidence provided warrants a reappraisal of mesmerism's significance for 19th-century psychology.

History, 19th Century↗