The sound of spiritual care: music interventions in a palliative care setting

The article describes how music has been integrated into spiritual and supportive care for palliative care patients at Brantford General Hospital (Ontario). Numerous case examples illustrate how a song or piece of music can play a vital role in the spiritual dimension of end of life care. The article expands the concept of the "living human document" by positing that a life story has an accompanying soundtrack: a musical memory and sensorial attunement that can be energized when music is offered at the bedside. The writers suggest that music provides an alternate spiritual language for patients whether or not they have a religious affiliation.     

Mental health attitudes among Middle Eastern/North African individuals in the United States

ABSTRACT

Middle Eastern/North African (MENA) individuals may have heightened risk for developing mental health problems due to unique cultural stressors. However, traditional cultural and religious practices and beliefs socialised within the family environment may reduce the likelihood of seeking mental health services. This qualitative study aimed to better understand the intersection of cultural, religious, and mental health attitudes among MENA individuals. Semi-structured telephone interviews were conducted with MENA adults who had received therapy services (N?=?13) and were analysed for emergent themes. Respondents reported lack of understanding of mental illness within their communities, and prominent levels of perceived and self-stigma. Families and religious practices/beliefs played an important role in responding to mental illness. Results suggest that incorporating psychoeducation and community awareness campaigns alongside religious services may help to reduce barriers to receiving mental health treatment.     

Reflective minds and open hearts: Cognitive style and personality predict religiosity and spiritual thinking in a community sample

We examined associations between two psychological constructs, analytic cognitive style and the personality facet ‘Openness to Experience’, and several dimensions of religiosity: religious affiliation, strength of faith and spiritual epistemology. In a relatively large (N = 1093), older community sample (M = 55.4 years), analytic cognitive style was associated with a lower probability of affiliating with a religious denomination and a higher probability of possessing strong religious faith. Overall, openness was also associated with a lack of religious affiliation but was positively related to possessing a spiritual epistemology. A path‐analytic model revealed that openness had a positive relationship to both faith and religious denomination that was mediated by spiritual epistemology, but negative direct relationships with religiosity after the meditational effects were taken into account. Taken together, these results extend previous findings on the effect of cognitive style on religiosity and provide a new perspective on the complex relationship between cognitive and personality factors and different dimensions of religiosity. Copyright © 2014 John Wiley & Sons, Ltd.     

Mental Causation: Unnaturalized but not Unnatural

The central problem for a realist about mental causation is to show that mental causation is compatible with the causal completeness of physical systems. This problem has seemed intractable in large part because of a widely held view that any sort of systematic overdetermination of events by their causes is unacceptable. I account for the popularity of this view, but argue that we ought to reject it. In doing so. I show how we thereby undermine the idea that mental causes must be naturalizable in order to be legitimate. Thus I argue that a non-naturalist conception of mental causation is compatible with a plausible kind of physicalism.     

Mental health care for ethnic minority individuals and communities in the aftermath of disasters and mass violence

Findings from research on psychiatric epidemiology, disaster effects, discrepancies in service use, and cross-cultural psychology are reviewed to generate guidelines for culturally responsive postdisaster interventions. Ethnicity and culture influence mental health care at various points: on need for help; on availability and accessibility of help; on help-seeking comfort (stigma, mistrust), and on the probability that help is provided appropriately. There are aspects of disaster mental health practice that may ameliorate many of barriers that contribute to ethnic disparities in service use. It is proposed that interventions should give greater attention to socially engaged emotions and functioning. To promote disaster recovery, practitioners are advised to: assess community needs early and often; provide easily accessible services; work collaboratively and proactively to reduce stigma and mistrust and engage minorities in care; validate and normalize distress and help-seeking; value interdependence as well as independence as an appropriate developmental goal; promote community action; and advocate for, facilitate, or conduct treatment and evaluation research. Notwithstanding the pain and stress they cause, disasters create opportunities to de-stigmatize mental health needs and build trust between providers and minority communities.     

Correspondence: Mental health care in South Africa

Shame has been an insufficiently studied emotion in psycho-analytic literature until recently, mainly because it tended to be ‘absorbed’ under the concept of guilt. Now it is recognized as a powerful affect of pregenital origin, linked with narcissism and the ego ideal. Shame can be a motivation for achievements and social adaptation, it can protect an individual's integrity and can be a modulator of interpersonal relatedness; it can also function as a defence or initiate psychopathological states, such as depression, self-alienation, identity confusion or acting out. In adolescence shame is a ubiquitous phenomenon, as this developmental stage consists of all the parameters that can trigger feelings of shame. The emotional regression connected with the emergence of primitive impulses, conflicts and defences; the grandiose phantasies and the increased narcissism; the preoccupation with bodily functions and body image; the tendency to idealization and the need for social acceptance constitute the matrix within which shame and shame-derived feelings can develop. Shame is discussed as it is experienced by young patients and often by the therapist. Shame in the countertransference and during supervision is also considered. Stress is put on the importance of taking shame into account as a fundamental factor in psychotherapy with adolescents, particularly in relation to the establishment of the therapeutic relationship, understanding and interpretations. The thesis is illustrated with clinical vignettes.     

Mental health in Christian life

Conclusion The influence of mental health upon the perception, assimilation, and expression of religious values is very apparent. As the precision of our knowledge increases, there is no lack of evidence for an affirmative answer to the question posed for the second part of this report.If the proper methods for studying the influence of religion on mental health have seemed to us to be full of ambiguity, it has also seemed to us that the future development of our scientific knowledge relative to the influence of mental health upon religion is entirely feasible and highly desirable.To work for better mental health is to permit believers (and this is equally valid for all religions and all faiths) to gain better understanding of the call of their religion in all its authenticity. The very perception of the religious message, in its richness and complexity, would be enhanced if one could raise the level of balance and of psychological maturity in a population. Mental health does not automatically make men more religious (we have no interest in an automatic, conditioned religion), but it prepares a better background in which the word of God may be heard, received, and more fully assimilated.It is in this perspective that we all must work together—doctors, psychologists, educators, priests—toward improvement of mental health. Let us, however, avoid unenlightened enthusiasm; let us keep ourselves from undertakings of which the practical applications would be directed toward illusory purposes. An effective program demands precise objects: these can be formulated only on the basis of methodically conducted research and scientifically established conclusions.     

Feeling good,living life: a spiritual health measure for young children

Following previous work on the spiritual health of secondary students, the author wondered if it was possible to develop a spiritual health measure for younger children. Taking Fisher's model of spiritual health as the basis, items were developed to reflect relationships with self, with others, with the environment and with a god. The children's ideals for spiritual health (what makes them Feel Good) were compared with their lived experience (Living Life) to ascertain their levels of spiritual health. Factor analyses on responses from 1080 students in 14 schools (State, Catholic, Independent and Christian Community Schools) in Victoria and Western Australia are reported in this paper.     

Mental health matters: a multi-family framework for mental health intervention

This paper reports a collaborative project, developed jointly by a group of community mental health workers in association with a specialist team commissioned to initiate family work throughout a central London mental health provider. The result of this project – The 'Mental Health Matters Workshops'– was a series of day workshops for patients who had experienced a major mental illness, and their families, carers and mental health workers. The positive impact of the workshops on attenders is reported, as well as the development of a 'multi-family' and social network culture.     

Mental health and education: Counselling as prophylaxis

Though school counselling is concerned primarily with prevention rather than cure, in practice the urgent needs of the wayward and the sick leave little time for genuinely preventive work. Furthermore, effective prophylaxis in the strong sense of laying foundations of robust mental health, competence and well-being in all children must involve the whole school to some degree, and particularly a team of willing and able teachers working along with the school counsellor on curriculum development in personal and social education. Though the needs of the few can be met by one-to-one counselling, the needs of the many will be answered only through group work. Trained counsellors must take the initiative in such work. They will retard the mental health movement if they permit their colleagues to feel complacently that the appointment of a school counsellor is an ample school contribution to the objectives of preventive psychiatry. Mental health is every teacher's business.     

Mental health and education: Reply to Daws

Daws is criticised on the grounds that he does not adequately define the ideological nature of mental health movements. Such terms as 'delinquent' and 'normal' are socially constituted and should not go unquestioned.     

Lonely hearts and angry minds: Online dating rejection increases male (but not female) hostility

The present work explores the hostile tendencies elicited by romantic rejection in the increasingly common context of online dating. To empirically investigate this issue, we created an ad hoc online dating platform in which fictitious online dating partners romantically rejected heterosexual male and female participants. Results revealed that male—but not female—participants who were rejected by desired dating partners displayed increased hostility. This pattern of findings was consistent across different measures, which considered both aggressive tendencies against the rejecting partners and hostile attitudes against the opposite gender. Further, increased feelings of anger explained the relationship between online romantic rejection and increased male hostility. Our work and its findings have both theoretical and methodological implications for the understanding of interpersonal processes in online interactions and the growing body of literature on online dating.     

Migrant mental health: a model for indicators of mental health and health care consumption.

OBJECTIVE: This study explores the relationship between mental health and health care consumption among migrants in the Netherlands. DESIGN: Samples of the Turkish (n = 648), Moroccan (n = 102), and Surinamese (n = 311) populations in Amsterdam were examined. The study tested a hypothesized model of risk factors for psychiatric morbidity, indicators of well-being, and indicators of health care consumption. The model was specified on the basis of information from earlier research on the sample and literature on the topic. The model was tested and refined using structural equation modeling. MAIN OUTCOME MEASURES: Psychiatric morbidity and well-being measures were assessed with the CIDI 1.1 and MOS-sf-36 subscales, respectively. Health care consumption was assessed by the question "Have you ever consulted one or more of these professionals or health care facilities with respect to mental health problems or problems related to alcohol or drugs usage?" RESULTS: The primary result of this study was the confirmation that health care consumption among migrants is predicted by need and predisposition factors, such as health condition and sociodemographic characteristics. In addition, mental health care consumption of migrants is predicted by acculturation characteristics. This result suggests an effect of cultural and migrant-specific factors in help-seeking behavior and barriers to mental health care facilities. CONCLUSIONS: Findings confirm the existence of migrant-specific mechanisms in health care consumption. Mental health care professionals should be aware of these. However, ignoring common ground for interventions unnecessarily creates distance between migrant groups and between migrant and indigenous Dutch groups.