Slide 2:
The more one reads about mental illness, sees or interacts with some of the mentally challenged, or those whom society considers as mentally ill, the more the question about the reality of the problem comes to the mind. Also the more the question crops up the harder it is to arrive at a conclusion regarding what mental illness really is. An attempt to define mental illness helps to expose the ambiguity and the futility involved. This fact guided the thought of Mechanic (1980) in his book, “Mental Health and Social Policy.” For example, Webster’s Third New International dictionary defines insanity as, “such unsoundness of mind or lack of understanding as prevents one from having a mental capacity to enter into a particular relationship, status or transaction or as excuses one from criminal and civil responsibilities.” One can infer from this definition that the law has been assigned the role of determining what behaviours and who fits into this category.
Slide 3:
The point here is that the law, is culturally determined by the society or the social structure. That is, the social structure, in one way or the other determines who is mentally ill, cured, and who should continue to bear the label. Another question is how does the law conclude that one person is sane while the other is not? This point needs some clarification. That the social structure determines what falls into the category of mental illness is a source of concern because it introduces subjectivity into the meaning, definition and interpretation given to the “behaviours” in question. Let us assume that people within the social structure know what the normal behaviours that are expected of their members are. We can garner this from the fact that we all operate within the boundary of the “assumptive world.” The concept “assumptive world” relates to the fact that our behaviours are continuously being evaluated by others and by ourselves – relative to others. That means that the reactions (real or perceived) of the people to our behaviour(s) will determine/influence how we feel about ourselves, the nature of the world around us, our ability to predict what to expect from others and the resultant effect of our actions (Frank, 1974:27-29).
Slide 4:
Two different approaches, the traditional and the orthodox (western), are used to control mental illness in Nigeria. The choice of approach depends on the belief system of the users. The major difference between these approaches lies in their belief as to the etiology of mental illnesses and diseases in general. The traditional approach is the “medical” practice which existed among the people of Nigeria before they had European contact. Some form of spiritual healing can also be grouped under this approach. Common to virtually all the religions is the power of the spoken words whether in form of incantations, orders to the spirit to leave their patients, spells, exorcism, prayers or penitential formulas asking the forgiveness of the offended deity. Often this is accompanied by rituals, ritualistic movements and dances. Other therapeutic measures include application of drugs of plant or animal origin (as it is believed that they work in accord) often prepared according to secret formulas to cure the patients. Some traditional healers restrain their patients by tying them with ropes or chains in extremely unhealthy conditions.
Slide 5:
We wish to conclude by saying that even though we appear to ignore them, yet we are aware that they are there and we consciously move out of their way. We are constantly accessing them by their behaviours and on that basis, judge and decide how to treat and react to them. If we adjudge them as peaceful or as not encroaching into our space, we usually mind our business but keep reasonable distance. If adjudged violent, we tolerate them to the extent that they do not threaten our existence otherwise we forcefully remove them from the streets.
Slide 6:
There seem to be a ray of hope that these people can be assisted to live better and conventional lives. One of such organization, “Concerned People International” founded by Mrs. Jumoke Martins, an Evangelist, General Manager of a thriving plant service and a law student, exists in Lagos, Nigeria. Martins started by taking food and clothes to these people. Her earlier fear of the “mad” as violent, unapproachable and unreachable people was allayed as she says, “by the time I got to them, surprisingly, they all received me with warm embrace” (Martin, 2004).