Analyze the Predicament

Author(s):  
James C. Raines ◽  
Nic T. Dibble

Analyzing the ethical predicament begins with identifying the primary client. This chapter differentiates the primary client from other participants, such as supplicants, targets, beneficiaries, and consultees. This chapter also identifies important nonclient stakeholders, including school administrators, teachers, other mental health professionals, other students, and community members. It provides eight types of organizational power that stakeholders can wield, including legitimate, reward, coercive, expert, referent, information, affiliation, and group power. It recommends determining the ethical values in conflict and the competing ethical principles involved. It recommends that mental health professionals provide an ethical orientation at the outset of the relationship and understand the differences between informed consent, informed assent, passive consent, and informed dissent.

2017 ◽  
Vol 41 (S1) ◽  
pp. s843-s843
Author(s):  
K. Vaiphei ◽  
P. Sreedaran ◽  
V. Sathyanarayanan

AimsStudies investigating attitudes of people with mental illness are scarce. The aim of the present study was to investigate person living with psychosis on their attitudes and perception towards the mental health professionals in contact with mental health services.MethodsAn in-depth interview was used to explore their lived experiences and attitude towards mental health professionals.ResultsBoth negative and positive attitudes were prevalent among the patients. Most negative attitudes concerned on not giving time, the MHPs are most interested in financial gains. They felt attitude changes according to diagnosis, psychosis perceived as diagnosis with violence; they are more interested in protecting themselves, perception that treating symptoms and not cause of illness. On the contrary, they felt positive on the relationship and time given to them.Discussion and conclusions The PLWI's attitude to MHPs could be a product of the type of admission (forced upon), symptoms related or on the type of service settings. The present study is purely qualitative, single settings, could not be generalised. However it points on the need for sensitization of MHPs and relationship building oriented intervention.Disclosure of interestThe authors have not supplied their declaration of competing interest.


1984 ◽  
Vol 54 (2) ◽  
pp. 475-481 ◽  
Author(s):  
Elizabeth V. Swenson ◽  
Ruth Ragucci

Research and theoretical notions on the relationship between mental health and androgyny have yielded contradictory statements. In the present study 42 practicing psychotherapists were asked to rate the mentally healthy person (sex unspecified), man, and woman on the Bem Sex-role Inventory. Analysis showed that masculine was the preferred category for the person, with androgynous more often used to describe the man and undifferentiated, the woman. Male and female ratees differed significantly in masculinity and femininity in the expected direction with the person midway between. Sex-role stereotyping remains prevalent among mental health professionals.


2021 ◽  
Author(s):  
◽  
Gloria Fraser

<p>While we know that rainbow people in Aotearoa New Zealand (that is, people of diverse sexualities, genders, and sex characteristics) experience high rates of adverse mental health outcomes, we know much less about the extent to which Aotearoa’s rainbow community members are receiving the mental health support they need. To address this gap I used mixed methods and a reflexive community-based approach to extend current understandings of rainbow mental health support experiences, and to explore how the provision of mental health care can be improved for rainbow people in New Zealand.  I first conducted interviews with 34 rainbow community young adults about their experiences of accessing mental health support. My thematic analysis showed that rainbow people across New Zealand faced significant structural barriers to accessing mental health support. Participants understood mental health settings as embedded within a heteronormative and cisnormative societal context, rather than as a safe place outside this context. This, together with a widespread silence from mental health professionals around rainbow identity, meant that participants actively negotiated coming out in mental health settings. Participants shared a variety of perspectives as to whether it should be standard practice for mental health professionals to ask about rainbow identities, but agreed on a number of subtle acts that could communicate a professional or service is rainbow-friendly. Knowledge about sexuality, gender, and sex characteristic diversity, together with clinical skills of empathy, validation, and affirmation, were described as key components for the provision of effective mental health support.  I conducted a second thematic analysis of data from a subset of the initial interviews, in which 13 participants discussed their experiences of accessing gender-affirming healthcare. Participants reported a lack of funding for gender-affirming healthcare in New Zealand, and described its provision a “postcode lottery”; the care available was largely dependent on the region participants were living in. Mental health assessments for accessing gender-affirming care were often described as tests of whether participants were “really” transgender, and participants discussed the need to express their gender in a particular way in order to access the healthcare they needed.  Thematic analyses of interview data informed the development of an online survey about rainbow peoples’ experiences of accessing mental health support and gender-affirming healthcare in New Zealand (n = 1575). Survey results closely reflected interview findings, indicating that rainbow people have mixed experiences in New Zealand’s mental health settings, and that accessing gender-affirming healthcare is a lengthy and convoluted process.   Finally, interview and survey data were used to develop a resource for mental health professionals, to guide their work with rainbow clients. I sought and incorporated feedback from key stakeholders (n = 108) during resource development. I then distributed the resource to mental health professionals around New Zealand, both in print and online.  Overall, my research shows that widespread knowledge gaps compromise the ability of New Zealand’s mental health professionals to provide culturally competent support to rainbow clients. Knowledge from this thesis can be used to increase awareness of rainbow community members’ mental health support needs, and to inform mental health professionals’ training and self-reflection around sexuality, gender, and sex characteristic diversity.</p>


2012 ◽  
Vol 4 (1) ◽  
pp. 69-82
Author(s):  
Melissa L. Morgan Consoli ◽  
J. Manuel Casas ◽  
A. Patricia Cabrera ◽  
Gustavo Prado

This article discusses the creation, implementation and maintenance of the Santa Barbara Wellness Project. This initiative was developed in response to an increase in Latino teen suicides in Santa Barbara County in recent years. Community members including mental health professionals, university faculty and students, concerned citizens, youth and parents came together to help form a prevention program in the wake of this adversity. A basic program including components of relaxation, stress management, problem-solving, and decision-making was developed through consultation among these groups and modifications continue as needed. The program is rooted in the empowerment philosophy of Freire (1973, 2004). Thus far, over 500 individuals have been trained and we are in the process of conducting program evaluation. Challenges, “lessons learned,” and successes are discussed.


1995 ◽  
Vol 23 (3) ◽  
pp. 151-160 ◽  
Author(s):  
Jeffrey H. Boyd

Theologians generally avoid the word soul, because of an anti-Plato battle that occurred between 1926 and 1958, leaving the word discredited. Searching for a substitute, most evangelical theologians use the word spirit instead, meaning the anthropological spirit. This article proposes that the word soul cannot be omitted from the theological vocabulary without leaving a vacuum. While soul and spirit are synonyms in the Bible, they are not complete synonyms. Soul emphasizes the earthly, carnal, and uniquely individual aspects of the inner person. When that word is omitted, theologians have a semantic blind-spot with regard to human psychology. It provides no theological vocabulary for discussing the relationship between psychology and theology. “Psyche” is the Greek word for soul, and secular psychotherapists routinely treat the soul, but not the spirit. The word ‘soul’ refers to the inner or subjective person in the natural state (whether saved or unsaved).


Medicina ◽  
2021 ◽  
Vol 57 (8) ◽  
pp. 771
Author(s):  
Jean-Michel Azorin ◽  
Antoine Lefrere ◽  
Raoul Belzeaux

If there is an abundant literature on the impact of bipolar illness on the family and/or caregivers of patients, few studies have addressed its impact on marital relationship and couple functioning. Uncovering information relating specifically to this topic may be particularly relevant due to the unusually high divorce rate among individuals with bipolar disorder. We therefore conducted a systematic literature search to evaluate the existing data on bipolar disorder and marital issues, with a special focus on the help and support that can be provided by mental health professionals in this regard. We identified quantitative studies with pre-defined outcomes as well as qualitative investigations trying to understand the experiences of partners. A total of 27 articles were included in the review. The literature was found to capture the impact of bipolar disorder on partners as well as on the marital relationship itself or the children. Bipolar illness has a negative impact on the lives of partners including self-sacrifice, caregiver burden, emotional impact, and health problems. This negative impact can be aggravated by a lack of care and a lack of information from health personnel. The negative impact on the relationship includes volatility in the relationship, stigmatization, dissatisfaction with sexual life, and lower rates of childbearing. Negative impacts are likely to favor disease relapses for the patient. Children may also be negatively impacted. However, the illness may sometimes have positive impacts such as personal evolution, strengthening relationship, or new hope and perspectives. Based on these findings, the interventions of mental health professionals should be aimed at minimizing the negative impacts while favoring the positive ones.


Author(s):  
Dinesh Bhugra ◽  
Bruno Paz Mosqueiro ◽  
Alexander Moreira-Almeida

Both religion and spirituality (R/S) have played a major role in lives of human beings since the dawn of mankind and that remains the case in most cultures. Scientific literature shows a remarkable increase in high-quality research publications in the past decades providing insights and evidence-based information into the relationship between R/S and mental health. However, despite most mental health professionals acknowledging the importance of R/S issues in clinical practice, there has a been a large gap in translating this knowledge to clinical practice and professional training in mental health. Based on these unmet needs and on the robust available evidence, this book presents a comprehensive and sensitive review and summary of evidence and recommendations regarding R/S and mental health to inform clinical practice. Then a brief summary of the three sections (Theory, General principles of religions and relationship with mental health, and Clinical practice) and of the 25 chapter is presented.


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