Psychosocial Counselling in Nepal: Perspectives of Counsellors and Beneficiaries

Jordans, Mark J. D.; Keen, Annalise S.; Pradhan, Hima; Tol, Wietse A.

doi:10.1007/s10447-006-9028-z

Cited by 35 publications

(43 citation statements)

References 7 publications

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“…This approach avoids the stigma associated with discussing mental illness and dimaag by discussing symptoms in terms of man . In a study of perceptions of counseling in Nepal, Jordans and colleagues (Jordans, et al 2007) found that 92% of beneficiaries reported that the counseling service was appropriate culturally and that stigma was not a problem related to service use. This supports the viewpoint that visiting a community counselor is not stigmatized in the same manner as visiting a psychiatrist.…”

Section: Methodsmentioning

confidence: 99%

Navigating Diagnoses: Understanding Mind–Body Relations, Mental Health, and Stigma in Nepal

Kohrt

Harper

2008

Cult Med Psychiatry

151

184

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Anthropologists and psychiatrists traditionally have used the salience of a mind–body dichotomy to distinguish Western from non-Western ethnopsychologies. However, despite claims of mind–body holism in non-Western cultures, mind–body divisions are prominent in non-Western groups. In this article, we discuss three issues: the ethnopsychology of mind–body dichotomies in Nepal, the relationship between mind–body dichotomies and the hierarchy of resort in a medical pluralistic context, and, lastly, the role of mind–body dichotomies in public health interventions (biomedical and psychosocial) aimed toward decreasing the stigmatization of mental illness. We assert that, by understanding mind–body relations in non-Western settings, their implications, and ways in which to reconstitute these relations in a less stigmatizing manner, medical anthropologists and mental health workers can contribute to the reduction of stigma in global mental healthcare.

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Section: Methodsmentioning

confidence: 99%

Navigating Diagnoses: Understanding Mind–Body Relations, Mental Health, and Stigma in Nepal

Kohrt

Harper

2008

Cult Med Psychiatry

151

184

View full text Add to dashboard Cite

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“…This may amount to the training of para-professionals as general primary care psychosocial counsellors, and who would then be enabled to deal with a wide range of psychological issues by combining elements of different evidence-based psychological treatments. Training of competent psychosocial counsellors will usually take several months of intensive training, followed by intensive clinical supervision, such as the following examples from Afghanistan (Ayoughi et al, 2012), Nepal (Jordans et al, 2003(Jordans et al, , 2007 and Uganda (Baron, 2002).…”

Section: Brief Psychotherapeutic Interventions Within Primary and Commentioning

confidence: 99%

Integration of mental health into primary healthcare in low-income countries: Avoiding medicalization

Ventevogel

2014

International Review of Psychiatry

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Since 2008 the World Health Organization (WHO), through its mental health Gap Action Programme, has attempted to revitalize efforts to integrate mental health into non-specialized (e.g. primary) healthcare. While this has led to renewed interest in this potential method of mental health service delivery, it has also prompted criticism. Some concerns raised are that it would contribute to the medicalization of social and psychological problems, and narrowly focus on primary care without sufficient attention given to strengthening other levels of the healthcare system, notably community-based care and care on district levels. This paper discusses seven elements that may be critical to preventing inadvertently contributing to increasing a narrow biomedical approach to mental healthcare when integrating mental health into non-specialized healthcare: (1) using task shifting approaches within a system of stepped care, (2) ensuring primary mental healthcare also includes brief psychotherapeutic interventions, (3) promote community-based recovery-oriented interventions for people with disabling chronic mental disorders, (4) conceptualizing training as a continuous process of strengthening clinical competencies through supervision, (5) engaging communities as partners in psychosocial interventions, (6) embedding shifts to primary mental healthcare within wider health policy reforms, and (7) promoting inter-sectoral approaches to address social determinants of mental health.

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“…Thirdly, counseling can focus on the feelings of low self-worth and perceived interpersonal disruptions. Counselors, through supportive listening, can present a stable social connection for trauma survivors, as well as provide psycho-education and problem solving skills (Jordans, et al 2007; Tol, et al 2005). …”

Section: Model For Ethnopsychology Of Trauma Idioms Of Distress Andmentioning

confidence: 99%

Nepali Concepts of Psychological Trauma: The Role of Idioms of Distress, Ethnopsychology and Ethnophysiology in Alleviating Suffering and Preventing Stigma

Kohrt

Hruschka

2010

Cult Med Psychiatry

205

222

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In the aftermath of a decade-long Maoist civil war in Nepal and the recent relocation of thousands of Bhutanese refugees from Nepal to Western countries, there has been rapid growth of mental health and psychosocial support programs, including posttraumatic stress disorder (PTSD) treatment, for Nepalis and ethnic Nepali Bhutanese. This medical anthropology study describes the process of identifying Nepali idioms of distress and local ethnopsychology and ethnophysiology models that promote effective communication about psychological trauma in a manner that minimizes stigma for service users. Psychological trauma is shown to be a multi-faceted concept that has no single linguistic corollary in the Nepali study population. Respondents articulated different categories of psychological trauma idioms in relation to impact upon the heart-mind, brain-mind, body, spirit, and social status, with differences in perceived types of traumatic events, symptom sets, emotion clusters, and vulnerability. Trauma survivors felt blamed for experiencing negative events, which were seen as karma transmitting past life sins or family member sins into personal loss. Some families were reluctant to seek care for psychological trauma because of the stigma of revealing this bad karma. In addition, idioms related to brain-mind dysfunction contributed to stigma while heart-mind distress was a socially acceptable reason for seeking treatment. Different categories of trauma idioms support the need for multidisciplinary treatment with multiple points of service entry.

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Psychosocial Counselling in Nepal: Perspectives of Counsellors and Beneficiaries

Cited by 35 publications

References 7 publications

Navigating Diagnoses: Understanding Mind–Body Relations, Mental Health, and Stigma in Nepal

Navigating Diagnoses: Understanding Mind–Body Relations, Mental Health, and Stigma in Nepal

Integration of mental health into primary healthcare in low-income countries: Avoiding medicalization

Nepali Concepts of Psychological Trauma: The Role of Idioms of Distress, Ethnopsychology and Ethnophysiology in Alleviating Suffering and Preventing Stigma

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