Cultural Diversity, Mental Health and Psychiatry: The by Dr Suman Fernando, Suman Fernando

By Dr Suman Fernando, Suman Fernando

'Black and minority ethnic groups lack self assurance in psychological healthiness services', in accordance with the nationwide carrier Framework for psychological future health released by way of the dept of healthiness in 1999. Cultural range, psychological healthiness and Psychiatry examines how and why this case has turn up, and makes particular sensible, usually extraordinary, feedback for altering the established order. In his most up-to-date and most important research, Suman Fernando displays at the present state of affairs in gentle of his personal own adventure, educational learn and anecdotal reviews. He weaves jointly issues of huge significance for the way forward for psychiatry and psychological well-being prone in a multi-cultural environment, exploring:* the character of racism and its permeation into psychological wellbeing and fitness companies * the interior tale of the fight opposed to racism in statutory and voluntary sectors of the psychological well-being process* the heritage of psychiatry and the position of spirituality, holistic pondering, psychotherapy and Asian traditions of medication. Trainees, practitioners, and bosses of psychological future health prone will benefit from the sensible software of Fernando's most up-to-date rules, and scholars and lecturers will take advantage of his theoretical suggestions.

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Extra info for Cultural Diversity, Mental Health and Psychiatry: The Struggle Against Racism

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Kleinman (1977) has called this the problem of `category fallacy' (1977: 4), and describes it with respect to the diagnosis of depression as follows. The depressive syndrome represents a small fraction of the entire ®eld of depressive phenomena. It is a cultural category constructed by psychiatrists in the West to yield a homogeneous group of patients. By de®nition, it excludes most depressive phenomena even in the West because they fall outside its narrow boundaries. Applying such a category to analyse cross-cultural studies, or even in direct ®eld research, is not a cross-cultural study of depression, because by de®nition it will ®nd what is `universal' and systematically miss what does not ®t its tight parameters.

1967, 1968) and it is likely that a similar situation exists in Britain too. Yet research in this area is not straightforward. The question is not just about access to services providing psychotherapy and counselling but more importantly the nature of what is offered as `psychotherapy' or `counselling'. One needs to consider the appropriateness of the therapy in terms of models used in understanding (or helping the clients to understand) the problems presented, the attitudes and ideologies of the people who provide `therapy', and so on.

In such an open, ¯exible system, manifestations and locations of racism change constantly, especially in the face of opposition. Racism that was once openly applied in racial language is now applied in cultural language or the language of religion. Thus, instead of stating ± or implying ± that `other races' are inferior, possess some unsavoury characteristic or pose a threat to social cohesion, the reference is to `other' cultures, religions, ethnic groups or kinds of people, thought of in the same way as `races', that is of groups that are unchanging and easily recognisable usually by physical appearance.

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