The outbreak of the first psychotic episode disarrays the person's everyday experience and of significant others. This work takes the notion of experience as the key mediating variable to understand how the cultural and social frame affects the experience of psychosis. Culture contributes to the articulation of the experience of psychosis through its influence on individual, family, and community reactions. I focused on the first psychotic experience of low-income youth living in Sao Paulo, Brazil because one can see more clearly the role played by the cultural and social dimensions, since the process of experiencing psychosis is not yet totally settled. / I emphasized the basic strategies created by psychotic patients and their families to reorganize their experience of themselves and of the world, and the dynamics and underpinning of these strategies in relation to cultural signifiers. I particularly explored how psychotic patients and their families appropriate, borrow and transform cultural signifiers, and more specifically religious signifiers, in their attempt to cope with psychosis. Religious signifiers are pervasive and diverse in Brazilian culture; furthermore different people may or may not resort to or be affected by religious idioms and signifiers in a similar way. A wide range of variation in the use of religious idioms and signifiers can be expected among patients, at different moments of their life history, and when the experiences of patients and significant others are compared. Religion can have a positive impact over the experience of psychosis, a negative, or even a neutral impact depending on the person and circumstances. / My work also demonstrates that psychotic patients are subjected to a double-process of marginality due to their poor living conditions and to urban violence; and to the fact that their marginality is further accentuated by the psychotic episode. People's reactions also vary and change in relation to the kinds of behaviours manifested by psychotic patients, in addition to the social role of each family member and the family dynamics at play. More generally, people's reactions work in a kind of "feed-back loop," since family reactions modify the subjective world and reactions of patients, while patients' reactions modify family attitudes and behaviours.

This research situates itself in the study of stigma in mental illness. In particular, the aim is to explore the potential that art making and exhibiting has in reducing stigma for those with a diagnosis of schizophrenia. The research explores one aspect (the exhibition stage) of an "art as therapy" project. The exhibiting of one’s artwork aims to counter limiting "patient" identities by allowing those labelled as psychiatric patients to extend their self-identity to an alternative identity of the "artist". However, this idea only stands strong if the artwork created is not discriminated against as "naïve art" and is accepted or at least considered for acceptance as legitimate nonprofessional artwork. This research explores the ways in which art created by inpatients with a diagnosis of schizophrenia is received by the general art-viewing public at the National Arts Festival in Grahamstown, South Africa. The study uses a discourse analytic framework to analyse the interviews of members of the public who attended the art exhibition of patient artwork. It will examine the ways in which the public construct the artworks and how they position the makers of this art across a continuum, from patient to artist. The results of this thesis have implications for rehabilitation practices for people with a diagnosis of schizophrenia particularly with regard to opportunities to "perform" alternative identities in public spaces.

Thesis (Ph.D. (Psychology)) -- University of Limpopo, 2016 / After the World Health Organization (WHO) declared 2010 a decade of indigenous knowledge systems, there has been an increase in the studies on the role of African traditional healers in describing mental illness and its treatment. Studies have pointed to the relevance of traditional healing in primary health care in many developing countries. The aim of the present study was to explore the conceptualisation and treatment of mental illness by Zezuru Shona traditional healers in Goromonzi District in Zimbabwe. A qualitative research design, and in particular, the phenomenological method was used in the present study. Ten Shona traditional healers were selected through purposive and snowball sampling and requested to participate in the study. Data was collected through in-depth interviews and analysed using Hycner’s phenomenological explicitation process. Five major themes related to the traiditonal healers’ conceptualisation on mental illness were identified. These are: a). Types/characteristics of mental illness; b). Causes of mental illness; c). Diagnosis and treatment of mental illness; d). Challenges faced by traditional healers; and, e). Facilitating factors in the work of traditional healers. The study further revealed that there are a number of illnesses that are are not mental illness but could be closely associated with mental illness. These are epilepsy (pfari), locking (kusungwa) and sexual dysfunctions. Culture was found to play a central role in the traditional healers’ conceptualisation and treatment of mental illness. In this regard, spirituality was found to be a critical factor in the work of traditional healers in diagnosing, interpreting, treating and preventing mental illness and the associated conditions of ill health. These results were discussed in the context of indigenous knowledge systems and mental illness. The study is concluded by recommending the need to have a holistic understanding of mental illness and associated conditions.

Thesis (M. A. (Clinical Psychology)) --University of Limpopo, 2018 / Studies by the World Health Organisation have shown that mental illness is an international health concern across the globe, with one in four people (25%) suffering from mental disorders in both developed and developing countries. In many African countries traditional health practitioners are the health care providers of choice for individuals, families and communities. The aim of this study was to explore methods used by Shona speaking traditional health practitioners in the prevention of mental illness in Bulawayo, Zimbabwe. A qualitative research design was used in the present study. Ten Shona speaking traditional health practitioners (male=9; female=1) were selected through purposive sampling and requested to participate in the study. Data was collected using semi-structured interviews and analysed through thematic content analysis. It was found that traditional healers tend to commonly understand and conceptualise mental illness in terms of the causes instead attaching nosological labels to these conditions. The findings of the study also show that most of the traditional health practitioners interviewed had similar methods of preventing mental illness both in families and individuals. Culture was found to be central in shaping how the traditional health practitioners understand and prevent mental illness. Ancestors were found to be pivotal in specifically determining the methods to prevent mental illness for each client. The study is concluded by recommending closer collaboration between the dominant Western health care system and traditional healing in order to improve mental health care provision in Zimbabwe.

The aims of the current research program were to examine the social-cognitive and sociological models of stigma in relation to student attitudes towards an individual experiencing a mood disorder. Two experiments (Studies 1 and 2) sought to empirically distinguish between controllability and responsibility, both constructs of the attribution model which is subsidiary to the social-cognitive model of stigma. Despite manipulating controllability, participants were reluctant to attribute controllability of cause to individuals experiencing depression or bipolar disorder. The stability of beliefs about the controllability of cause for condition onset was consistent with research suggesting that the Australian public increasingly conceptualise mental disorders in terms of biochemical and genetic causal factors. These findings, in combination with past research linking biogenetic beliefs to negative attitudes, resulted in a change in focus of investigation in Studies 3, 4, 5 and 6 to explain why, contrary to the prediction of the attribution model, biogenetic explanations of mental disorders are associated with the proliferation of stigma. To measure causal beliefs, the Causal Belief Inventory (CBI) was developed in Study 3 and refined in Study 4. The correlational results examined in Studies 4, 5 and 6 found that genetic and biochemical causal beliefs were associated with a number of positive attitudes towards individuals experiencing a mood disorder and that genetic cause was associated with a reduced implicit bias against major depression. Furthermore, each study pointed to the centrality of judgments of differentness in determining affective responses and direct and proxy measures of behaviour. In contrast, manipulation of genetic and psychosocial cause in Study 5 found that causal condition largely failed to impact upon student attitudes. Mediator analysis did, however, find that beliefs about the stability of the vignette actor's condition fully mediated the relationship between the negative influence of genetic cause on proxy helping behaviour. Manipulation of psychosocial, genetic and biochemical cause with the inclusion of a non-depressed control in Study 6 resulted in more ambiguous findings. The combination of findings from Studies 1 to 6 suggest that focusing on the impact of the controllability of cause of depression onset on student attitudes is unwarranted. Instead researchers and public health educators should be examining models which facilitate the examination of the cognitive factors that mediate these relationships. Two such models, namely the social-cognitive and sociological models of stigma, were found to adequately fit the data. Recommendations for integrating these two models of stigma are discussed.

This thesis is concerned with philosophical perspectives on the stigma of mental illness, with each chapter exploring different philosophical issues. Chapter one delineates the central concept around which the rest of the work revolves: the stigma of mental illness. It provides an outline of the stigma mechanism, how it applies to mental illness, why it is such a large public health concern and what has been done so far to combat it. Chapter two is concerned with the application of recent literature in the philosophy of implicit bias to the topic of mental illness. It suggests that we have hitherto been preoccupied with explicit formulations of the stigma mechanism, but argues that there are distinctive issues involved in combatting forms of discrimination in which the participants are not cognisant of their attitudes or actions, and that anti-stigma initiatives for mental illness should take note. Chapter three applies the philosophical literature concerning the ethics of our epistemic practices to the stigma of mental illness. It contains an analysis of how epistemic injustice- primarily in the forms of testimonial injustice and stereotype threat- affects those with mental illnesses. The fourth chapter brings in issues in the philosophy of science (particularly the philosophy of psychiatry) to explore the possibility of intervening on the stigma process to halt the stigma of mental illness. The first candidate (preventing labelling) is discounted, and the second (combatting stereotype) is tentatively endorsed. The fifth chapter is concerned with how language facilitates the stigma of mental illness. It suggests that using generics to talk about mental illness (whether the knowledge structure conveyed is inaccurate or accurate) is deeply problematic. In the former, it conveys insidious forms of social stereotyping. In the latter, it propagates misinformation by presenting the category as a quintessential one.

The primary objective of this research was to explore the impact of possible social factors on non-institutionalized adults 18 years of age or older residing in the United States who exhibited severe mental illness (SMI). A holistic sociological model was developed to explain SMI by incorporating elements of social learning theory, social disorganization theory, and gender socialization theory with social demographic factors. Based on the holistic sociological model, the following factors were investigated: demographic aspects of age, education, income and gender; gender socialization; influence of neighborhood area; social network influence based on communication and interaction among peers and family members; and socially deviant behaviors such as frequently smoking cigarettes, drinking alcohol and using drugs specifically marijuana. The impact of these factors on SMI was examined. A sample of 206 respondents drawn from National Survey on Drug Use and Health, 2003 was assessed. These respondents had answered all the questions related to SMI; social deviant behaviors; neighborhood environment; and communications among peers, family members and friends; and the other studied factors. Ordinary linear regression with interaction terms was employed as a statistical tool to assess the impact of social determinants on SMI. Being female, living a disorganized neighborhood, and frequent and high levels of smoking cigarettes and drinking alcohol had a significant influence on SMI. This reevaluation and reexamination of the role of gender socialization path, socially deviant behaviors like smoking and drinking, and community construction on SMI provided additional insights. This research is one of the first to develop a more holistic sociological model on SMI and explored the previously untested interactive relationships. The limitations of this study suggest the need to test a potential recursive research model and explore additional bi-directional associations.

Thesis(M.A.( Psychology)) -- University of Limpopo, 2020 / The growing number of young people in schools presenting with mental illness is increasingly becoming a disconcerting issue locally and globally. This qualitative study sought to explore the perceptions of mental illness by learners drawn from four secondary schools in Ga-Dikgale rural community (Limpopo Province). Twenty-seven learners (males = 14; females = 13) were selected through purposive sampling and requested to participate in the study. Semi-structured individual interviews and focus group discussions (n = 2) were conducted. The following three themes emerged from the data: a) Knowledge of mental illness, its causes and symptoms b) Knowledge on the management and types of interventions needed for mental illness c) Challenges associated with mentally ill people. The themes and sub-themes emerging suggested deep seated Afrocentric cultural perceptions which tended to shape learners’ views and understanding of mental illness. Some paradoxical explanations with regard to mental illness also emerged. Based on the findings of the study, it is recommended that mental health literacy campaigns be conducted in schools / VLIR-UOS

Indiana University-Purdue University Indianapolis (IUPUI) / Research suggests that misperceptions about the mentally ill and about their ability to recover and live productive lives are still commonly held by the public. Psychoeducation programs and direct contact can help both correct misperceptions and offer encouraging messages about recovery in those with and without mental illness. Consumer presentation programs, such as NAMI’s In Our Own Voice (IOOV), were designed in part for these purposes. This study examined archival IOOV audience evaluations (n = 599) from 2009 to better understand how audiences respond to IOOV in natural settings. Qualitative and quantitative analyses were conducted to examine: 1) viewers’ responses to the program, 2) differences between consumer and nonconsumer responses, and 3) whether the program satisfies program goals for audience members. Results indicate that the majority of viewers respond positively, in a variety of ways and to a variety of program elements not previously identified. Additionally, the program’s effects appear to generalize across consumers and nonconsumers equally well, with the exception that nonconsumers more frequently reported finding the program educational and consumers more frequently reported personally relating to presenters. Finally, results suggest that IOOV is indeed meeting its two stated program goals for audience members: educating the public and offering a hope-inspiring message of recovery. In conclusion, IOOV, as it is performed in the field, appears to be a valuable addition to educational and inspiring recovery-oriented programming available to the public.

Attitudes of male and female subjects toward a prospective social group member who did/did not have a history of mental illness were investigated. The cognitive, behavioral and affective components of subjects' attitudes were measured. Results from the cognitive measure indicated that: 1) Subjects in the experimental condition perceived the confederate less positively on personal characteristics indicative of moral character. 2) Male subjects perceived the confederate as more dependable when she had a history of mental illness, while female subjects perceived her as less dependable when she disclosed history of mental illness. On the behavioral and affective component measures, there were no significant differences between the groups.