STIGMA, how it hinders recovery.

The Stigma around hearing voices, in particular Schizophrenia is severe. the SANE guide to stigma states

“Stigma causes harm in lots of ways… It blights the life of people with mental illness, cause stress and unhappiness in the lives of their friends and families too, and damages society as a whole.”

It discourages help seeking, makes recovery harder, and promotes discrimination.

A New Zealand in depth report called “FIGHTING SHADOWS” on the excellent Like Minds Like US site, outlines these effects in detail. Not only does the stigma manifest in the way others treat those diagnosed with an illness, but can have a devastating effect on the people who “accept the stigma”. That is Selfstigmatise. Beleive the stigma, and thus lose all hope. The research says this

Self-stigma is an issue that most people with experience of mental illness would recognise, seeing it either in themselves or in other people. It is generally believed that self-stigma arises from internalising the negative messages and behaviour that people with experience of mental illness receive from others. In other words, the concept of selfstigma seems fundamentally and inextricably linked to the concept of discrimination”

An example of the effect of self stigma are found further on.”

One writer, on being diagnosed with schizophrenia, immediately began thinking he would never again hold a job and started considering suicide (Mind 2002)…

Research has repeatedly found that people with experience of mental illness who self-stigmatise are more isolated, alienated, and socially withdrawn than are people with experience of mental illness who are not self-stigmatising (Caltraux 2003;Ritsher and Phelan 2004; Bromley and Cunningham 2004; Stuart 2005). This social isolation usually involves withdrawal from, and problems with, friendships and family relationships, and includes avoiding employment (Caltraux 2003). Because selfstigmatising people with experience of mental illness may have relatively limited social networks, they are less likely than the general public to receive support when they need it (Bromley and Cunningham 2004).”

An interesting paragraph. It would ask the question then, are many of the symptoms of mental illness, actual symptoms, or reactions to the current public perception and stigma around the illnesses. This is even more reason why we should support the removal of the label Schizophrenia as it seems to have no positive connotations for an individual, when the crippling stigma is taken into account. The importance of positive reporting of hearing voices gains more relevance. To have better information available on the hearing of voices accessible for the public.

The research paper also mentions “circuit breakers” to counter stigma. These include better education on the nature of their condition, peer support groups, role models, and empowerment.

“Enhancing empowerment is mentioned in the literature as a means of combatting self-stigma(Watson and Corrigan 2001; Health and Development Networks 2004; Shih 2004; Bagley and King 2005).Following a review of the literature, Bagley and King(2005) conclude that many people with experience of mental illness might cope best with active problem solving, which involves people having control over their lives. The Stigma-AIDS eForum states that one of the best means of combatting self-stigma is by facilitating empowerment, especially at the point of diagnosis (Health and Development Networks 2004). Shih (2004) argues that empowerment helps people with experience of mental illness to develop feelings of mastery and self-efficacy, and thereby helps them to combat discrimination and avoid internalising stigma.”

This is just a small snippet of the lengthy and interesting research paper. I have placed it also in the links section for future access, or click on the “fighting Shadows “link above.

 

Mind U Theatre Live performance- by Toi Ora Artists

For all who attended the Hearing Voices Network Aotearoa NZ June 2008 AGM, you will no doubt remember this performance. The Drama group at Toi Ora Live Art trust wrote and peformed this drama piece to better highlight what the experience of hearing voices can be like for a person. Or in this case two people. This was the first time the group had performed in front of an audience and they all did exceptionally well. Everyone loved it.

I hope you enjoy it too, and will help you to better understand why voice hearers often seem unable to concentrate!!

For more information on the courses that Toi Ora give please go here

“How to Hear Your Angels” – A BOOK REVIEW

“How to Hear Your Angels” By Doreen Virtue PhD ISBN 978-1-4019-1705-0

This book is available at the Auckland Public Libraries NZ.

Many people think only of mental illness when discussing hearing of voices. But there are many sectors of our international community that actively seek, and enjoy the experience of hearing voices. Their voices are seen as helpful guides offering inspirational advice upon their life paths. Doreen Virtue is one of these people. She has written many books on her experiences of talking to and seeing Angels, in fact a quick tally at the front of this book lists 31 of them.

I was reading this book when I read of Shane Fishers story in the newspaper ( see below) who was hospitalised for talking and hearing his angels, it seemed appropriate to post a review. Important to validate his belief that one can talk to an angel. It seemed ironic while some seek ways to get rid of voices, Doreen Virtue is selling books teaching people to be able to hear voices. One student complains that she can only hear a few words at a time. But by the end of the course, she is having full conversations with her angels and is very releived.

This book is a good comprehensive guide. Doreen is a Clairvoyant and was also once a psychotherapist. As such her book also touches on clairvoyant experiences and mentions receiving messages from beloved ones that have passed on. She has many techniques of discernment, which is an important key to dealing with voices.  There is a brief overview of what and who the different angels are, and what “areas” they each specialise in.

Here is her description of Angel Sandalphon

Archangel Sandalphon’s name means “brother”, because like Archangel Metatron he was once a human prophet (Elijah) who ascended in angeldom. Sandalphon is the archangel of Music and prayer. He assists the Archangel Michael to clear away fear and the effects of fear (with music). Put on some soothing music and call upon him to dispel any spiritual confusion.

Interestingly anyone who deals with those that are distressed by their voices will testify that listening to music is one of the main coping strategies first used.

As a clairvoyant she has a chapter on talking to the deceased, and another on messages from children in heaven. This all very light mainly positive uplifting reading. She is of the opinion that all those that have passed on are more uplifted and of a good disposition looking young and happy without the troubles of earth life. This varies from views sometimes expressed by other mediums. Maori people often report seeing an angry ancestor, if there is some transgression of tapu. Some spirits present themselves as the way they appeared at the time of death so that the clairvoyant has more information to give to the deceased. Buddhists beleive that sometimes spirits can become confused and loss. She does mention lower energies, though to be fair, and does have some techniques with dealing with it, or at least differentiating from the higher energies.

 Her advice on how to “know” if it is the angels- is good advice for all who hear voices. There is a  practical guide to differentiate between the good and the bad. Here are only a few of her points that I selected to give you a brief idea. Her list is much fuller and comprehensive.

ANGELS:involving FEELINGS: feel warm and cuddly like a Hug;makes you feel safe even if warning of danger; feel like someone is touching your head, hair or shoulder;

             involving THOUGHTS: be positive and empowering; involve you taking some human steps and doing some work; Ring true and makes sense; Be consistent with your natural talents and interests.

             involving HEARING: The voice is loving and positive even if warning you of danger; you may hear your voice being called upon awakening; You might receive a message about self improvement or helping others; The voice is to the point and blunt.

She also lists points for

FALSE GUIDANCE: Be discouraging an abusive, consists of depressing or frightening thoughts; Seem hollow and ill conceived, Be unrelated to anything you’ve previously done or been interested in.

The Hearing Voices Network, however see abusive voices can indeed be a guide( not an angelic one) but a pointer perhaps to the wounds in our spirits that have not yet healed. When we can see these too as loving entities in their strange way, often the healing we need occurs.

We do agree that discerning the positive from the negative is important. One of the HVN techniques for successfully coping with the voices is asking the positive ones to help you to cope with the bad ones. The angel book as such would be a good pointer on how to bring the positive uplifting ones forward.

If you do have clairvoyant abilities this book has good pointers on identifying spirits and their messages, such as hearing a song in your head, a smell associated with them, a feeling/ knowing of the person.

It includes some techniques for psychic protection and for cleansing “psychic debris” from your energy. There are some guided meditations , and some clear visualisation exercises. One of the discernment techniques suggested in the how to recognise and receive guidance section was to keep a journal, so that you could accurately assess the guidance and ideas received. This is something at the HVN we suggest for voice hearers, so they can sort out the helpful from the unhelpful.

I found the book well written, clearly laid out, uplifting and positive in nature. It addressed many issues around the hearing of voices, no doubt due to her informed background. She included some research , was thorough and would recommend it to anyone interested in learning more about the subject of angels, or divine communications.

A Family Fights to Break the Silence

The following story is in the Weekend Herald today.  
When I read this article, it makes me so sad. This young mans angels were most likely that which kept him going through his dark times. Perhaps if instead of just medicating him to remove the voices, he had been helped to find spiritual friendship or guidance as well, that may have provided him with the comfort that he needed. Filling his life with spiritual support on this plane, before ripping away the one that he already had in place with his angels.
I noted also, as per the HVN research- his voices started after a traumatic event, the death of his brother. A death can often leave a person confused about their spiritual values. One often questions the issues of God and heaven at the time, trying to understand why a loved one has been taken from us. 
 
It appears once the angels were gone he was left feeling as if he was alone in the darkness, and ended his life to rejoin the angels. This case reitirates how important it is that we start to see hearing voices as having meaning, as pointing the way to the wounds in our souls that we need to heal.
 
Are the voices bandaids to cover our wounds? Does ripping them away with medication heal us, or just leave us more exposed. So often people talk of a great sense of loss when their good voices disappear. Do we need to heal ourselves within slowly so we are ready to let go of them one at a time?What do you think?
 
Here is an edited excerpt of the article.
 Written By Chris Barton
The inquest into Shane Fisher’s death begins with a song.

“This will be a difficult day for you,” says Dr Murray Jamieson to Shane’s parents. “And I want to express my sympathy.”

At their request, says the Auckland coroner, the court will hear “a recording by the late Shane Fisher, an accomplished guitarist”.

There’s an awkward moment. The music plays in fits and starts. The registrar gets up, sits down and then gets up again. Mercifully, the track settles and Shane’s melodious acoustic guitar and voice eerily fill the courtroom.

The tribute is a poignant reminder of a life cut short. The stuttering start has resonance too – Shane’s story has waited 29 months to be heard.

For years Shane lived in a world of spirits, visions and astral travel, a world where he saw himself as a leader of angels. But on May 18, 2006, with new medication, Shane reveals he does not feel controlled by spirits, does not see visions or hear the angels commanding him, and is not having thoughts put into his head.

 

The medication is clearly working, but there is a tragic side effect. The loss of his auditory hallucinations, his psychotic world, is also a loss of his identity. Shane is missing his angels and is talking about self-harm as a way of rejoining them.

Two days after the final review he was to have at Te Whetu Tawera, the Auckland District Health Board (ADHB) acute mental health unit which was caring for him, Shane was found dead at home.

The question at the centre of the inquest into his death is whether someone as unwell as Shane received the proper level of care. It’s a question that goes to the heart of the recovery-based ideology that guides our mental health services.

It’s a question that asks whether there are gaps in that service – whether it has the expertise and resources to deliver its goals.

Whether Shane was given the time and support he needed to get better, or whether a service under strain pushed him back into the community before he was ready. At the end of the two-day inquest, the coroner finds Shane’s death, on May 20, 2006, was self-inflicted and intentional and that no other person was directly responsible. Shane was 26.

Suicide. It’s what everyone knew when it happened, but only now, such is the legal taboo on uttering the word, can it publicly be uttered.

Normally, that would be the end of it – name, address, occupation, self-inflicted death – another statistic to add to the 500 or so who die this way each year. Our Coroners Act prohibits the publication of details of individual suicides. And no one can publish that the death was by suicide until the coroner says so.

But Shane’s case is different, largely because the family wants the inquest evidence made public. It’s an unusual circumstance disrupting the logic behind the Coroners Act: that the family and friends of anyone who commits suicide suffer enough grief without having it played out in the news media. Normally, suicide is nobody else’s business.

The Fishers disagree. They want the information to come out to highlight the plight Shane, and others like him, face under what they view as a mental health service in chaos.

Thanks to their courage, and Dr Jamieson’s lifting of the publication prohibition – in the hope some “good could come out of the death of a much-loved son” – the wall of silence of what happens in a suicide inquest is broken through…

What we can say is Shane was diagnosed schizophrenic, had attempted suicide before and was found dead at home, by his younger brother. The onset of his illness is thought to have been triggered by a traumatic event – the death in 1998 of his brother Glen of meningococcal septicaemia.

Glen was 17, a year younger than Shane. The family tragedy was compounded by a 2002 coroner’s finding of “poorly organised and inadequate” care at North Shore Hospital, which wrongly diagnosed Glen’s condition as an influenza-like illness when he arrived at the Emergency Department.

Sally Fisher recalls her previous experience in coroner’s court – coincidentally, also before Dr Jamieson – battling for Glen.

“Today I am once again confronted by lawyers – their fee being subsidised by taxpayer dollars. I find this distressing, disturbing and immorally wrong.”

She says the lawyers’ adversarial focus on achieving the best outcome for their client – “the sanitation of the truth” – doesn’t help either.

“The determination of DHBs to refuse responsibility and avoid culpability needs to be addressed.” As an example of insensitivity, she points to a letter from the ADHB apologising for the delay in writing to the family, as was agreed, following mediation. It was an apology that came 14 months late.

Fisher stays in combat mode for most of the inquest. Dr Jamieson often patiently reminds her that this is an inquiry into Shane’s death, not a commission of inquiry into the state of mental health services in New Zealand. And that she needs to frame a question rather than make a statement and allow those giving evidence, time to answer.

Fisher: Is Lorazepam addictive? Yes or no?

Coroner: You don’t need to say yes or no.

But she also takes time to talk about her son – the eldest of five children, intelligent, an avid sportsman, talented and passionate musician, keen surfer and conscientious student with a wide circle of friends. “He had a very full life and was a very happy and contented child, idolised and admired by his siblings … we were very privileged parents.”

At Rosmini College he obtained an A bursary in his seventh form year and also passed Trinity College exams for both speech and music.

In his school reference the headmaster writes: “Shane is an open, friendly, mature individual who comes from a very supportive family, responds positively to authority and relates well to peers and adults.”…

…Shane returned to Auckland where he was given fortnightly injections of Risperidone by the Community Mental Health team. He was readmitted to Te Whetu Tawera on Boxing Day in 2005, returning home in mid-February. Shortly after, Shane tells people he would “do away with himself” if the intolerable headaches he was experiencing didn’t cease.

He does attempt suicide on March 20 and is re-admitted. He remains in the unit with the right to unescorted leave until his death in May.

It’s during this period that psychiatric staff determine Shane is non-responsive to Risperidone. They are mindful that headaches and migraines are a documented side effect of the drug. But with a change in medication and a reduction in the headaches, another problem emerges. With the diminishing of his psychotic world, Shane is also feeling a loss of identity.

“While still psychotic but beginning to respond to treatment he told me on 10 April 2006 that he noticed the withdrawing of the angels, he was missing them and he considered self-harm to rejoin them,” says one of the psychiatric staff.

To read the article in its entirety go to Weekend Herald site here.

What is happening next few days?

RADIO BROADCAST

Listen out tomorrow for Lorna Murray, the co-chairperson of the Hearing Voices Network Aotearoa NZ, will be speaking on various topics, one of which is hearing voices- on the PlanetFM radio show in Auckland at 12.30pm with Sheldon Brown.  The number to tune your radio into is 104.6 FM.

Don’t worry if you’ve missed it, or aren’t in Auckland, as the show is usually posted on the Like Minds Like US website in the next few days afterwards.

 

AUCKLAND SUPPORT GROUP MEETING

The HVN support group in Auckland is meeting at Te ATA 146 Lincoln Rd, Henderson Auckland On Wednesday 5th November 7pm till 8.30pm. There are only a few more meetings this year before we break for the holidays- 5th and 19th November, 3rd December 2008.

All welcome.

INTERVOICE MEETING IN PERTH.

The INTERVOICE MEETING is being held in Perth Australia this week. Hosted by the Richmond Fellowship. People from all around the world, from many different Hearing Voices Networks are meeting to discuss “Voices and the Emotions.” We would like to wish everyone a pleasant stay in Perth, and look forward to hearing all the reports of the discussions later.  For more information click on HVN Perth or Intervoice website address in the links section of this page.

Hearing distressing Voices Workshop in Palmerston North NZ

Taking a glimpse inside the mind

By JUDITH LACY – Manawatu Standard | Sunday, 05 October 2008 

At first, the voices are just irritating.

 

And incessant.

You can’t make out what they are saying, but by the tone you know they are not wishing you a nice day.

In both ears, different voices, varying volumes.

Then you pick up the messages: repetitive, commanding, distressing.

“You are disgusting.”

I turn off the tape.

It’s part of the Hearing Voices That Are Distressing workshop, run in Palmerston North by Pathways to Wellbeing Huarahi Whakaoranga Inc.

The interactive, three-hour workshop gives participants insight into some of the challenges faced by people with experience of mental illness, MidCentral region co-ordinator Diana Oomen says.

But listening to the distressing voices is just part of the challenge for workshop participants.

Simultaneously, they have to perform tasks such as brain teasers, reading, asking for information and being interviewed by a health professional.

Ms Oomen says the voices are different to having an internal dialogue, hearing non-distressing voices or trying to tune out background noise while studying.

There’s also not knowing when the voices will start, stop and return, and the tiredness all of it brings.

Imagine, she says, going to the police station to report a break-in, while the voices are occurring.

Or going to Work and Income with a query about your benefit.

Read the full story from the Manawatu Standard here 

 

 

Penina UliUli- Contempory Challenges in Mental Health for Pacific peoples.

There are many perspectives on the voice hearing experience. In many ways they can be as unique as each person is. Some people may view voice hearing as a spiritual experience. As a way of speaking to their spirit guides and to their ancestors. Within this category we have many cultural expressions. Within New Zealand and the Pacific Islands our cultural heritage is very strong.

In a new book out called “Penina Uliuli, Contempory challenges in Mental health for Pacific peoples”, they have provided a very thorough exploration into the topic of Pacific mental healths unique needs.

I attended the lectures by those that complied the book at the latest TheMHS conference in Auckland and was very impressed. Too often  people are treated as symptoms, rather than as a person with a mind a body and spirit. In this book time and time again it talks of healing the spirit of a person. I especially enjoyed the section by Karen Lupe.

The other area is which there was a lot of interest was that of the Afakasi. A person of different races. One expression was ” A coconut at a Hangi.” The veritable confusion that occurs in a persons psyche when they are of two different spiritual cultures. The Palagi/ pakeha, which seeks to have individual wealth and self gratification, on one half and the Polynesian that seeks to be part of a family group, that puts family needs before the needs of the self. The integration the multiracial groups within a person I am sure will be a subject that will be explored further in the years to come.

There was an interesting section of Foetal Alcohol syndrome, and the negative effects that the terrible effects it has on the mental health of all these people later in life. It certainly presses home that no amount of alcohol is a safe amount when a woman is pregnant. It also touched on some of the issues faced in mental health for adopted children. A subject that has come up often in hearing voices groups and discussions.

It is a very interesting read, I would well recommend it. I got my copy out from the library to read, but it is on Amazon.

http://www.amazon.com/Penina-Uliuli-Contemporary-Challenges-Pacific/dp/0824832248

Great resource, great read.