As we know the social democratic ideology very much takes an institutional approach in responding to the needs of society members. I would like to use a personal example of this approach to social welfare. A friend of mine suffered from a psychotic manic episode a short time ago. He was experiencing a sense of grandiosity and believed that the devil was going to make him do something terrible if he removed the bible away from his face. He believed that he had a certain mission that he was to complete by the end of the week and that if he didn’t succeed there would be major repercussions. As a result, he ran all over town and spent hours speaking in a tone and language that was very uncharacteristic of him. Psychologists say that often an environmental cue or situation can set a person off and it is my belief that his loss of his dream job and failure at being a business owner, acted as a trigger to his mania and caused him to turn into a state of chaos.
His family and close friends were at a loss as to what they could do for him and eventually the police were called. After much struggle, he was admitted involuntarily to the Center for Adult Psychiatry (CAP). I think that such institutionalization is a prime example of the government helping a citizen who could not be helped by his family, his church, or by himself. With institutionalization, he was diagnosed with bipolar disease, he received medication, and most importantly; he realized he had a problem and he needed help. His involuntary admittance was up after 48 hours and he agreed to stay for another 14 days to restore his mentality. Throughout his treatment it was found that depression and manic episodes were prevalent in his family history.
He has since been released from the hospital and from what I hear, he is doing much better. I believe that without being involuntarily admitted to CAP he could have been a threat to himself, to those close to him, and to society as a whole. His treatment gave him a sense of realization that this was abnormal behavior and gave him an opportunity to step back and form a plan of action to regain his mental health. The medical treatment and counselling gave rise to biological underpinnings and I think that this is critical because without such services they would have gone undiagnosed. Upon being released, he is now a healthier functioning member of our society.
We know that members of a society must be physically, socially, psychologically, financially, and materially healthy to strive (Chappell, 2010). In the case of my friend, many areas of his health were compromised and thus his social welfare was inhibited. At one point he was an aspiring and credible professional. He decided to open his own business with a partner and in the end, failed. I believe that his failures and poor decisions made him feel trapped in his current position. He looked at his old job and saw its success and thus he felt there was an unequal distribution of wealth and power in the profession within Brandon. His resulting debt and minimum income from a job he hated drove him into a state of disarray because of the frustration and hopelessness he felt.
I think that the prevalence of psychiatric institutions hold much stigma attached to them, and it wasn’t until an issue hit home with me; that I recognized the significance of such institutes. Psychiatric centres and practices have come a long way since lobotomies and inhumane treatment. Mental illness is a prevalent social problem and as a response to meet human needs. Such centers must exist to help at the individual and collective level to address special needs related to mental disorders (Chappell, 2010). This will give individuals with mental disorders an equality of condition by means of social democracy. ~ Tara
References
Chappell, R. (2010). The nature of Canadian social welfare (Chapter 1). Social welfare in Canadian Society (4th Ed,: pp. 1-29). Toronto: Pearson Prentice Hall.
In my blog post I am going to examine the recent increased media attention around the suicides in the LGBTQ* community. “As late as the 1970’s the psychiatric profession regarded homosexuality as an illness” (Harrison, 2003, p. 107). Startling as it may be, in the year 2010, we still have adolescent suicides occurring regardless of the advancements, awareness, and programs in place to support those in need and to educate uninformed people. Furthermore, suicides are occurring at an alarming rate. As discussed in our Social Welfare Policy course, in terms of Human Rights Legislation, in 1996 Canada recognized sexual orientation in the Canadian Charter (Straka, October 20, 2010). This advancement by the government will hopefully influence views at the personal level. Throughout high school, many LGBTQ* youth suffer under the domain of their ever-present overseer…the bully. Negative behaviour and bullying have caused psychological trauma that leaves these young adults with a sense of hopelessness. Still, the LGBTQ* community is oppressed in our society. Recently the media has excessively reported the events that took place in New Brunswick, NJ, where a 18 year old male named, Tyler Clementi, took his own life after a video exposed him being intimate with a man was posted online (CBSNewsOnline, 2010). Many talk shows also covered this occurrence, as did several hourly news shows. In time, this story disappeared, and more sensational news took its place. But, where does this leave these LGBTQ* adolescents?
In my opinion the adolescent age is a vulnerable time, full of conflicting feelings, uncertainty, and experimentation. Hormonal changes intensely influence these feelings. Experiencing an identity crisis or having to share an issue such as LGBTQ* leave many with confusion and self-doubt. Many fear rejection and judgment from their peers. It doesn’t help that LGBTQ* youth are labelled and overlooked as people; they become their sexual identity. At a time when the youth are trying to fit in and conform to peer expectations, many LGBTQ* feel they have no options and turn to suicide. The tragic suicide of the NJ youth was actually classified a “hate crime” (CBSNewsOnline, 2010).
SUPPORTING AUTHORITY REFERENCES & STATISTICS
“The gendered nature of suicidal behaviour is well documented, with men more likely than women to kill themselves and women more likely to self-harm” (Smalley, N., Scourfield, J., & Greenland, K., 2005, p. 133).
“Lesbian, gay and bisexual young people in general are more vulnerable to suicide, and young men especially. This is clearly a gender issue insofar as the pressure relates to the constraints of traditional gender roles and compulsory heterosexuality Boergers et al.’s (1998) study of adolescents who had attempted suicide suggests that half of the sample had wished to die, escape, or obtain relief from their emotional distress” (Smalley, N., Scourfield, J., & Greenland, K., 2005, p. 149).
“Coming out is associated with an increased risk of suicide. For both those who come out at an early age and those who do not come out at all, high levels of isolation are experienced. For example, a young person who is out is at risk of harassment or assault and so may experience psychological isolation. Also, a young person who is not ‘out’ may experience isolation associated with being unable to share their identity with those around them” (Smalley, N., Scourfield, J., & Greenland, K., 2005, p. 144).
“Distressed individuals may try to keep their sexual identities a secret because society encourages heterosexuality. They also may feel guilt and shame, and denial may become a powerful coping mechanism” (Harrison, 2003, p. 107).
“The decision to hide or disclose homosexuality creates multiple concerns for developing adolescents, including placing them at risk for social stigmatization, isolation, depression, suicide, abuse, and rejection by their families” (Harrison, 2003, p. 112).
“54% of suicide attempts occurred before parents knew of the youths’ sexual orientation” (Canadian Mental Health Association, 2003).
“Youth who were gay, lesbian, bisexual, or unsure of their sexual orientation were 3.4 times more likely to report a suicide attempt in the previous 12-month period” (Canadian Mental Health Association, 2003).
“Gay, lesbian, and bisexual (GLB) youth are at an increased risk for suicide” (Canadian Mental Health Association, 2003).
“Nine out of ten gay, lesbian, and bisexual students are bullied in school. And they are four times more likely than straight kids to attempt suicide” (CBSNewsOnline, 2010).
After reviewing the consequences of bullying, it is evident that LGBTQ* youth have an increased risk of psychological problems, including suicide. I am going to view this social issue from the perspective of technology, which intensifies the effects of oppression. According to the YouTube video, live images were posted online of the victim being intimate with a man. This coupled with posting on social networks strengthen the negative influences affecting LGBTQ*. The entire situation that led to the tragic death of a young man revolved around poor decisions, the internet, and public outings. The roommate revealed the identity of the victim on a social network and then the victim attempted to cope through the same outlet; an online gay community message board. Sadly, the unfortunate “last words” of Tyler Clementi, were typed on Facebook and not spoken. Even now, a memorial for the victim is available on Facebook, the same social network that held his suicide note (CBSNewsOnline, 2010). Unfortunately the internet has allowed bullying and harassment to swell into a global problem and the penalties in having such a popular system has increased cases of cyber bullying and public humiliation.
In high school, my best friend revealed to me he was gay. I was the first person he told and he was virtually the first person to be openly gay within our community. I was certainly open minded and receptive to his secret. I had actually suspected for many years and I was enthusiastic about offering my emotional support with his unfamiliar transition. Our peers however, were intolerable stemming from their uneducated way of thinking regarding sexuality issues. He was treated inhuman and was taunted every minute of high school. At one point, it went beyond emotional abuse and actually became physical because our male peers feared attempted sexual advancements. My friend revealing his sexuality was essentially the gateway to many males and females exposing their sexuality within our small town. Luckily he had a strong enough sense of identity and was able to endure and triumph over the bullying. He did not turn to suicide as some feel they must.
In conclusion, the recent media attention of suicides among adolescents has amplified the attention level to this heterosexism and the prevalence of this social issue. There still needs to be continuous attention through the government and media to encourage acceptance. Advancements around gay marriage, gay spouse benefits, and adoption by gay couples are improving, but improvement is not enough, a breakthrough has to happen. As per the YouTube video posted by CBS News, as a result of the Tyler Clementi story, 2 people are being charged with invasion of privacy. Prosecution needs to be followed through to send the message that harassment is not acceptable and people need to be held accountable. Even after Rutgers University kicked off a civility campaign, with respect to encouraging kids to use technology the right way, tragedies like this case still happen.(CBSNewsOnline, 2010). Tyler Clementi was exposed publically and he ended it publically.
-Darcie B.
Canadian Mental Health Association. (December 2003). Suicide among gay, lesbian, bisexual or transgendered youth. The Center for Suicide Prevention.
When it came time to start my research for this blog, it took me a while to finally decide on a topic.This is because viewing mental health from a queer perspective isn’t just something I am doing for class, because I am someone on the queer spectrum with a mental disability.These aren’t just theoretical for me; they affect me, my friends and my community. There are so many issues, that I decided to discuss the overall issue of self-disclosure in the mental health system.
Queers have had a long and somewhat confrontational relationship with mental health.Since the birth of psychiatry in the late nineteenth century, until 1973 for the American Psychological Association, and 1991 for the World Health Organization, homosexuality was considered a mental disorder. (Murphy, 1997)I have long thought of myself as crazy, but not for being attracted to women.It is easy for me to understand how this could make people reluctant to seek help from institutions.
As Daley (2010) says, “…Stein and Bonuck’s (2001) comparative study of disclosure between lesbian and heterosexual women indicate that the assumption of heterosexuality often means that women are required to initiate discussions about sexual identity/orientation and the disclosure process during their interactions with service providers.”I have run into this myself.The questions go through your head of “How do I bring this up?”, “Do I have to bring it up?”, “What if they (the service provider) have a problem with this?”, “Will I have to start all over again with someone new?”It seems to me that all these extra doubts can exacerbate already serious mental health issues.It is very important, as students going into social work, we remember that not everyone is heterosexual, and try to make help with mental illnesses as accessible as possible.
References
Daley, Andrea (2010) ‘Being Recognized, Accepted, and Affirmed: Self-Disclosure of
Lesbian/Queer Sexuality Within Psychiatric and Mental Health Service Settings’, Social
Work in Mental Health, 8: 4, 336 - 355
Murphy, T.F. (1997). Gay science: The ethics of sexual orientation research. New York:
Columbia University Press
Simkin, R. (1992, Spring/Summer). Lesbians face unique health care problems. Health Sharing,
40-42
Stein, G.L., & Bonuck, K.A.(2001). Physician-patient relationships among the lesbian and gay
Community.Journal of the Gay and Lesbian Medical Association, 5, 87 - 93
In my blog post I am going to reflect on the current social issue around mental disabilities through an indigenous perspective in connection with residential schools and substance abuse. Alcohol addictions are just one of the injustices facing Indigenous people and their ongoing fight with oppression. I am going to examine the implications of residential schools in Canada where Aboriginal children were forced from their homes and had to endure serious emotion, physical, and sexual abuse (Llewellyn, 2002). The pain and suffering, coupled with years of neglect, left residential survivors unable to cope emotionally causing a generational ripple effect on their families. I believe this led to the social problem of alcoholism on reservations. Through video documentation from residential survivors (The Projector), alcohol is a common outlet used to help cope and heal from the psychological trauma they were faced with. I will display the positive progression Aboriginals are taking with the Truth and Reconciliation Commission, as indicated in the newspaper article “Truth commissioners evaluate 1st event,” from CBC News Manitoba. Lastly through my personal experiences with First Nations friends, I will share stories depicting the ongoing generational repercussions of residential schools and substance abuse.
Historically, Europeans believed Christianity was considered “fundamental to civilization” (Mawhiney & Hardy, 2009, p. 97) and they deemed it necessary to convert, the already self-governing, Aboriginals into replicas of the Europeans. Through assimilation, in the form of residential schools, Aboriginals were to become productive members in European society (Mawhiney & Hardy, 2009). According to Mawhiney and Hardy, the Europeans did not appreciate “that aboriginal cultures had achieved integrated systems for ensuring the physical, mental, emotional, and spiritual well-being of all community members” (Mawhiney & Hardy, 2009, p. 97). Aboriginal children were taken from their parents, off the reservations, and housed in Church run schools that were supported by the government. At the hands of their care givers, they suffered years of abuse and neglect, stripping them of their culture and identities. The children were allowed to return back to their homes when they became adults at the age of 18 (“A history of residential,” 2010).
I believe decades later, that in trying to force the Aboriginals to conform to European standards, the Government of Canada has stripped the positive values of Aboriginal culture. Also, the self-governance previously part of the indigenous civilization should not have been disrupted, allowing the Aboriginal children to grow up with a positive sense of identity, fostered from a nurturing environment. In the schools Aboriginals lost their culture, language, and identity (Fenwick, 2000). According to Fenwick “many native people blame some of the identified difficulties in native communities such as family breakdown, sexual and physical abuse, and alcoholism on the residential school system” (Fenwick, 2000, p.33). I strongly believe there is an obvious correlation. The mental turmoil faced by the survivors, not only from the abuse, but when trying to adjust back into the Aboriginal culture lead many to turn to alcohol. Through the negative conditioning most Aboriginal children, now parents, imitate the abuse and neglect they learnt in the residential schools. A form of ripple effect on the rest of Aboriginal culture has introduced these alcohol addictions into the youth and the legacy of alcoholism is in light of the overall dislocation and disruption
According to a CBC News article, the Truth and Reconciliation Commission held a national event in Winnipeg, Manitoba in June 2010 at the Forks historic site. The purpose of this event was public information and the chance for the survivors to have their voices heard; sharing experiences (“Truth commissioners,” 2010). The importance of this event, for the purpose of mental illness and alcohol addictions, was to have a positive outlet to help deal with the sufferings and distress resulting from residential schools and “show those individuals that they no longer walk alone” (“Truth commissioners,” 2010, para.2). Sharing and talking with others about experiences allows for another avenue for healing, making the use of alcohol less important.
I actually grew up near a First Nations reserve in Northern Manitoba. Many of my friends were Aboriginal and as an adult I witness firsthand the addictions issues overwhelming the Indigenous population. Many of these friends still live on the reserve, and decades later, are imitating the substance abuse issues related to the influences of residential school on their elders through the generations. Unfortunately several indigenous social problems, such as CFS dealings, alcohol and drug abuse, and criminal histories are common place in their lives. As children, and now as adults, my friends are very good people dealing with some very unfortunate historical implications of residential schools, oppression, and cultural genocide.
In conclusion, “In total, well over 100,000 Aboriginal children, or approximately 20 to 30 per cent of the Native population in Canada, attended residential schools. In practical terms, this means that as many as nine out of every ten Native people know someone who went to a residential school” (Llewellyn, 2002, p. 258). These residential schools are responsible for the problems indigenous people face in our current society. The survivors of residential schools and the generations of families have residual effects from the emotional trauma that the indigenous people still currently face through healing. Through the Truth and Reconciliation Commission, hopefully the Aboriginals will find a better outlet for helping them deal with their emotional injustices as a better alternative to alcohol abuse.
Fenwick, F. (2000). Residential School Update. LawNow, 25(3), 33-36.
Llewellyn, J. (2002). Dealing with the legacy of Native residential school abuse in Canada: Litigation, ADR, and restorative justice. University of Toronto Law Journal, 52, 254-300.
Mawhiney, A., Hardy, S. (2009). Aboriginal peoples in Canada. In J. C. Turner and F. J. Turner (Eds). Canadian social welfare (pp. 95-109). Toronto, ON: Pearson Canada.
We all have felt the exhilaration and euphoric feeling when standing in a line-up to purchase an expensive item that you have being wishing for. Most of us however can relate to a sudden twinge of anxiety and guilt when that card is approved, the money has been taken out of your account and you are walking out of the store saying “did I really need this”. The occurrence of this scenario generally occurs close to pay day and is what I like to call our “inner financial conscious”. Would you believe me if I told you that there are people that exist who can’t control their urge to buy and as a result suffer from serve psychological and financial problems? Such people do exist and suffer from a mental disorder known as Compulsive Buying Disorder (CBD) (Wikipedia, 2010).
CBD is characterized by the compulsive desire to shop, and it meets the criteria for an axis II disorder (personality disorder) in the Diagnostic and Statistical Manual of Mental Disorders (DSM-IV) (Wikipedia, 2010). Black (2007) states that CBD involves excessive shopping cognition's and buying behaviors that leads to stress and impairment. He also notes that “subjects with CBD report preoccupation with shopping, pre-purchase tension or anxiety, and a sense of relief following the purchase” (Black 2007). Black (2007) illustrates that there are indeed four distinct stages of CBD: 1) anticipation; 2) preparation; 3) shopping; and 4) spending. People with CBD generally shop alone and are more concerned with quantity rather than price and quality of items (Black, 2007). In addition, Black (2007) found that the most commonly purchased items include clothing, shoes, jewellery, cosmetics, and household items. Studies have shown that people suffering from CBD feel like they are out of control and as a result suffer from financial debt and problems (Black, 2007).
Alarmingly CBD is found in 5.8% of the American population, and of this statistic 80% are presumed to be women (Wikipedia, 2010). In a past Oprah Winfrey Show this statistic came to life when numerous house wives were confronted about their excessive buying habits and financial debt. I was unable to find the video clip online however I recall these women saying that engaging in such behaviors gave them a sense of power and identity and it defined who they were. Using the feminist perspective it can be argued that such women feel subordinate in the home and thus seek power and control in the behavior of shopping. Shopping is generally a chore performed by the women in the house rather than the man. Black (2007) attributed this to the fact that “women acknowledge that they enjoyed shopping whereas men were more likely to report that they ‘collect’". If a woman is feeling helpless, bored, and unappreciated in the home she may suffer from psychological distress and depression and may seek a behavior that elates her out of that state of mind. It can be argued that because men financially support the family institution, the woman in the household may feel that it is her obligation to purchase the family nice possessions thus enabling an addiction.
I found a video clip by Dr. Marc Kern (2008) who states that compulsive shopping is caused by the physiological perk of buying something that you want. There is a biochemical change that elicits a burst of positive feelings that removes pain or despair and is predictable (Kern, 2008). Perhaps the feminist view to combat CBD through physiological stimulation would be to provide such women with activities and social services that would stimulate similar positive feelings and hormones. "Mom's Group" is an example of a support group in Brandon whereby women get together and it is a great chance to interact with other women. Another example would be arranging to participate in a hot yoga class. The exercise would release endorphins and raise cortisol levels (or the feel good hormone). Perhaps by keeping busy with healthier behaviors, people suffering from CBD may be less inclined to shop.
In conclusion, although some services exist I would like to see more support groups and help for the homemaker. As my friend with five children says "when Mamma's not happy, no body's happy" and I think that the mental health of a mother should be at the top priority for both the family and for the larger social welfare. I also think that in addition to services and activities I propose that the women’s sense of wealth must be felt by the people that surround her and not by the objects that surround her. In addition to a caring social environment Black (2007) proposes that psychopharmacological treatment studies and group cognitive-behavioral therapy have been used as a form of treatment for CBD. He also notes that Debtors Anonymous, financial counselling, and marital and family counselling help in the role of managing a CBD (Black, 2007). Feminists have been advocating for years and it is the responsibility of women who feel oppressed in the family or work institution to recognize internal problems that may externally displayed in such outlets as spending behavior. This is an demonstration of one of the many mental disorders faced by women today. Action needs to be taken for these women to feel a sense of value in themselves and not in the value they spend.
~ Tara
References
Black, D. (2007, February). A review of compulsive buying disorder. World Psychiatry: Official Journal of the World Psychiatry Association (WPA), 6(1), 14-18. Retrieved fromhttp://www.ncbi.nlm.nih.gov/pmc/articles/PMC1805733/
There has been a lot of talk in the news lately about Fetal Alcohol Syndrome offenders not really being responsible for the crimes that they are committing. In an article from the Winnipeg Free Press that I read Federal Justice Minister Rob Nicholson talks about how to many people with fetal alcohol syndrome are ending up in the justice system.
“The Canadian Bar Association passed a resolution urging the government to change criminal sentencing laws for people who are disabled with Fetal Alcohol Spectrum Disorder, or FASD.” (Justice ministers look at solutions other than jail for fetal alcohol offenders, 2010) This resolution states that those who have this disorder should not be sent to prison, instead when they are convicted of a crime their “disability” should be recognized and their jail time should “accommodate” that disability. (Justice ministers look at solutions other than jail for fetal alcohol offenders, 2010)
Rod Snow states that the normal conviction and jail time for a crime doesn’t seem to help those with fetal alcohol spectrum disorder.(Justice ministers look at solutions other than jail for fetal alcohol offenders, 2010) Which to me makes sense because some of the affects of fetal alcohol syndrome are poor memory, attention deficits, impulsive behaviour, and poor cause-effect reasoning. (wikipedia) If a person cannon cannot look at the cause and effect reasoning of why they are in jail it makes sense to me that jail would not be a good place for people who have FAS to be.
Growing up I have always been around children who have fetal alcohol syndrome. My grandparents have been foster parents for the last 35 years and have had over 100 foster children, and when I found this article I thought of them instantly. I had the opportunity to be around her 3 foster children all summer, and got to experience working and being around kids that do have FAS. Seeing them in a safe loving environment gives me hope for them in the future, but like the article talks about once her kids are out of foster care the chance of them getting in trouble with the law is a possibility. Because they won’t have that constant motherly figure keeping them inline. (Justice ministers look at solutions other than jail for fetal alcohol offenders, 2010)
The statistic from the “Justice Department show that more than one in ten youth coming before Canada’s review boards had suspected or confirmed FAS.(Justice ministers look at solutions other than jail for fetal alcohol offenders, 2010)
Fetal Alcohol Syndrome also has a greater affect on Indigenous people. “Statistics show that about 14 per cent of indigenous people accused going through the review system were either confirmed or suspected FASD, compared to the .2 per cent of non-indigenous people accused.”(Justice ministers look at solutions other than jail for fetal alcohol offenders, 2010)
I think this statistic could be a repercussion of the poor living conditions Indigenous people have to live with as well as the low employment rates, and the the affect that residential schools have had to several generations. (Mawhiney and Hardy, 2009) I personally think having your child stripped from you to go to school would cause harm to any parents.
I really wish that the Canadian government could come up with some other alternative placements for the accused to fill out their sentence. It doesn’t seem right to me for people who have a mental disability like FAS to be in jail when their condition can prevent them from grasping the consequences of their actions. (Justice ministers look at solutions other than jail for fetal alcohol offenders, 2010) But on the other hand I do see how the public could react to having criminals on the streets if they are responsible for their actions or not. Either way I think it is great that the government is trying to fix this problem.
Alyssa V
References
Justice ministers look at solutions other than jail for fetal alcohol offenders. (2010, October 11) Winnipeg Free Press
As the years have passed we have seen a significant change in the way Canadian institutions views homosexuality. Ease can now be felt knowing that the voices of lesbian, gay, bisexual, transgendered, transsexual, and queer (LGBTTQ) communities are being heard and that one day life will not consist of constant oppression, stigmatization and discrimination. People within these communities have joined forced and have rallied to make LGBTTQ communities recognized. Canada has shown much advancement in the area of recognition and support and it is in the hopes of many Americans that one day their country will follow suit. Many of the important changes that have lead to social policy change in Canada are illustrated by Brian O’Neill (2003). The decriminalization of sexual acts between same sex people; the declassification of homosexuality as being a mental disorder; the recognition of the Rights and Freedoms of homosexual people; and finally an increase in the awareness of human service needs related to sexual orientation (O`Neill, 2003) have all lead to advancements towards social equality and recognition for the LGBTTQ community.
The area I would like to look in-depth involves that of the historical definition of homosexuality and I think that it is important because such a definition has influenced the way people today view homosexuality. Prior to 1973, The American Psychiatric Association (APA) defined homosexuality in the Diagnostic and Statistical Manual (DSM) as being a mental disorder (O`Neill, 2003). There had been few studies conducted at this time and thus it was assumed that because these people held different sexual orientations it must be due to pathology. It is important to note that inadequate consideration was made for social or biological contributions to ones sexual orientation prior to 1973. As we now know when looking at any part of an individual we must take into consideration areas of one’s biological, psychological, and social underpinnings (O`Neill, 2003) as they all are interconnected entities.
Jack Drescher (2009) sought out to study parallels and contrasts in the history of homosexuality and gender variance in the DSM definitions. He wrote that the “LGBTTQ community believe that it is wrong for psychiatrists and other mental health professions to label homosexuality and gender variance as a symptom of a mental disorder as it further stigmatizes an already highly stigmatized group of individuals” (Drescher, 2009). He notes that one must recognize that LGBTTQ individuals consider their behaviours and feeling to be normal and so who is society to tell them different. Drescher (2009) found that when doctors focus their attention on individual disorders rather than considering biological and social forces they are further causing diversity and oppression in these groups (Drescher, 2009).
Interestingly Drescher (2009) further found that the etiological theories of homosexuality included three major themes; normal variation, pathology, and immaturity (Drescher, 2009). Normal variation theories see homosexuality as being a normal difference and they see no place for homosexuality in the DSM (Drescher, 2009). The polar opposite is the view is that of pathology whereby the individual is seen as possessing some sort of disease caused by an internal defect and/or an external pathology (Drescher, 2009). Immaturity falls in the middle of the continuum whereby the individual is seen as passing through a phase on the way to heterosexuality (Drescher, 2009). This study illustrated that such differential theories of the causes of homosexuality illustrate the confusion in the past (and present) of what constitutes (and contributes) to homosexuality.
Homosexuality was removed from the DSM in 1973 due to the weight of empirical data, coupled with social policy change initiated by politically active gay community members in the United States (Herek & Garnets, 2007). It was found that homosexuality standards did not meet the criteria of a mental illness and thus a normal variation theory of homosexuality was taken. Psychiatrics opposed and for the change in the definition began to ask themselves “what then was the root of homosexuality” (Drescher, 2009). Some described it as a form of sexual behavior; others saw it as neurotic and psychotic; and some viewed it as social construction. As a result, different definitions such as “Gender Identity Disorder”, and “Ego-dystonic homosexuality” (Herek & Garnets, 2007) emerged in an attempt to reclassify homosexuality in the DSM.
With historical advancements, to date the only mental disorder specified in the DSM IV is Sexual Disorders Not Otherwise Specified which refers to persistent and marked distress about ones sexual orientation (Herek & Garnets, 2007). This is a significant part of LGBTTQ history. The APA has endorsed psychiatrists’ actions and has since advocated to minimize the stigma once associated with homosexuality (Herek & Garnets, 2007). I believe that this claim sounds nice in theory however one can only attribute the stigmatization of homosexuality rooting from is definition as a mental illness in the DSM. The empirical evidence suggests that homosexuality cannot be looked at without giving consideration to ones biology, psychology, and social conditions. We as a society need to open up to change and make the world see that in addition to all the races, ethnicities, and religions that exist, are individual people who are entitled to have their own sexual orientation. The written criteria has now been erased and society needs to recognize that LGBTTQ people are human beings and thus should be treated as such. The recent string of suicides related to homosexuality illustrates that LGBTTQ people do suffer from a mental disorder but it’s not homosexuality, its depression and it’s caused by homophobia and hate crimes in our society that need to change with a changing definition.
Tara
References
Drescher, J. (2009, September 25). “Queer Diagnoses: Parallels & Contrasts in the History of Homosexuality, Gender Variance & the DSM”: Arch Sexual Behavior, American Psychiatric Association 2009, pp. 428-460. Doi. 10.1007/s10508-009-9531-5
Herek, G.M., & Garnets, L.D. (2007). Sexual Orientation and Mental Health. Annual Review of Clinical Psychology, 3, 353-375. Retrieved from http://psychology.ucdavis.edu/rainbow/html/facts_mental_health.html
O’Neill, B. (2003). Heterosexism: Shaping social policy in relation to gay men and lesbians. In A. Weshues (Ed.), Canadian social policy: Issues and perspectives (pp. 128-144). Waterloo, ON: Wilfrid Laurier University Press
