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Sociology of mental illness: the study of the UN-institutionalized Mentally Challenged in Abeokuta, Ogun State. Nigeria

Sociology of Mental Illness: The study of the UN-institutionalized Mentally in Abeokuta, Ogun State. Nigeria

BY

DR. SHOPEJU OJ *; DR. * Onifade CA AND DR. Dipeolu A. **

joshopeju12@yahoo.com; drcaonifade@yahoo.com; waledipe@gmail.com

* Department of General Studies
University of Agriculture
Abeokuta

** Department Saved agricultural
University of Agriculture
Abeokuta

Contact: E-mail: joshopeju12@yahoo.com

Mobile phone 08037125917

Sociology of Mental Illness: The study of the UN-institutionalized Mentally Challenged in Abeokuta, Ogun State. Nigeria

The aim of this paper is on the poor / economically disadvantaged, non-institutionalized and socially classified as having a disability (or considered crazy) people who wander the streets of Abeokuta, the capital of Ogun State, Nigeria. It attempts to answer the question of mental illness as a social construction. It is estimated that the ability of these people to survive without formal care should be a source of study that will help shed light on the problems faced by many individuals and groups within society. For example, if Considering the fact that the majority of these people live themselves as isolated, it will focus our minds on the need to understand, appreciate and reconcile with the fact that, as Erickson (2001) says: ". . .. The inability of some people to reconcile themselves with their own isolated cons-is indicated by their inability to bear on relationships with others face-to-head. "The fact is that many of these people took off at one time or another of the companies, which have exerted pressure on them to draw the line of social expectations. These expectations, as defined by the institutions social (religion, family, economic, political – both civilian and military, and education), govern their lives and also serve as a support system, and that the failure of the system itself to continue to provide the necessary support so that helped to put in a corner and therefore, their separation from the existing conventional social relationships. It is also estimated that with a better understanding of the underlying factors that influence behavior and lives of these people, and with a little help from the rest of us, they would better cope with some of the problems they face. In short, we firmly believe and agree with the opinion of Carol Gill, a Ph.D., in a wheelchair and co-organizer "Bioethics Symposium" who expressed the opinion that "we should be examining the company has erected barriers that demoralize people to the point they find it too difficult to live with their disability, where the emphasis should be placed on our inability to mobilize the resources they need to live "(Nugent, 2005).
Literature Review
The more one reads about mental illness, sees or interacts with some of the mentally ill challenged, or those that society considers as mentally ill, over the question on the reality of the problem comes to mind. The earlier the issue of cultures is more difficult to achieve a conclusion about what mental illness really is. An attempt to define mental illness helps explain the ambiguity and futility involved. This has guided the thinking of Mechanics (1980) in his book, "Mental Health and Social Policy." For example, Webster's Third New International Dictionary defines insanity as "mind or falsity of such a lack of understanding that prevents you from having a mental capacity to enter in a particular relationship, status or transaction or apology as one of criminal and civil liability. "One can deduce from this definition that the law has been assigned the role to determine what behaviors and which falls into this category. Of course, the law comes from human and influenced by the types of behaviors identified, collected and classified as "weak of mind or lack of understanding." In short, the law can ruminate on what is already in existence. Thus, the law in response to the evidence presented before them falls within this predetermined categories. The point here is that the law is culturally determined by the society or social structure. That is, the social structure, one way or the other determines who is mentally ill, cured, and should continue to wear the label. Another question is how the law to conclude that person is of sound mind while the other is not? This point requires some clarification. That the social structure determines what falls into category of mental illness is a source of concern because it introduces subjectivity in the sense, the definition and interpretation of behavior "In question. Suppose that individuals within the social structure known normal behaviors that are expected of their members. We may collect this because we operate all within the world "assumed." The concept of "world supposedly" is that our behavior is constantly being assessed by others and by ourselves – compared to others. This means that reactions (real or perceived) of the population of our behavior (s) will determine / Influence how we feel about ourselves, the nature of the world around us, our ability to predict what to expect of others and the effect result of our actions (Frank 1974:27-29). The factor that must be noted is that the world is supposed variable and depends on the culture. For example, it is assumed that the shoes must be worn on the feet, not on the palms. Again, the type of shoes worn depends on the configuration – bath slippers (as social class) should not be worn at official functions. Eye contact must be made while talking with someone not for one to continue looking at the ears of others – the Yoruba culture is an additional restriction, it does not expect a child to maintain eye contact with an adult. This shows that even if these standards are not codified in law or in writing, they exist and other people are expected to learn socialization / learning, in conjunction with the appropriate indices. In fact, most of the time we do not know that some of them exist until we have violated – but we are always ready to appropriate fine. Despite this, we submitted and we submit our responses to others as if our behaviors are positively or responded negatively. A positive response could mean that the behavior is acceptable in the context in which it exists, and can therefore afford to repeat. For example, in some churches, a spiritualist, who goes into a trance while devouring the misdeeds of others, or claiming to have seen God, if rented revelations is able to repeat the behavior after the prescribed index. However, today with the interpretation of the Bible particularly by the Pentecostal churches, they could be ostracized or marked for the issue – because, according to this faith or interpretation new, no human being (because of sin) can never see God, but could see his son Jesus Christ. In addition, entering a trance is not to the agenda, but to speak in the language is the current standard. That being the case, it becomes too costly or risky behavior for any member of repeat the undeserved. The above reinforces the idea that a particular behavior in different foster the development of different reactions and responses people as dictated by cultural interpretations, definitions and comprehension (Frank, 1974; Mechanic, 1980; Henslin, 2002). These definitions and responses are also influenced by factors such as the person concerned his personality, and the place and date of the behavior. A good example is an incident that happened when a Nigerian musician who is hungry in a foreign country was "bowling" in certain Akpu "/ fufu" (A meal of cassava in Nigeria) to a station. Someone called the police claiming that a Blackman attempted to commit suicide. In summary, all the above reactions influence actors and observers and the decision on whether to continue with the behavior specified or not. The key factor is the person to know the signs and respond appropriately, otherwise it draws unwanted attention.
Disease Mental is a concept that is very interesting to study. That allegedly strange has always been of interest and concern for people. For example, during the pre-industrial times, Europe, the "mentally ill" have been taught to be afflicted by demons (Szasz, 1961, Conrad and Schneider, 1980) and thus save the company, they have been burned or starved. Today, the view is very different. post-industrial revolution produces people who say it is the disease of the mind (in the head) caused by sin and as punishment for sin (Ackerknecht, 1968). In Chinese society, it is believed that all diseases are caused by an imbalance of two forces Yin and Yang. Both forces based on supernatural concepts, are good / bad, positive or negative, masculine / feminine, the moon and the sun. Therefore, an imbalance between the two forces results when people deviate from the "Tao" or "track". Tao is considered the superstructure of Ethics which provides all the eventualities of life and essential for all types interpersonal relationships (Veith, 1955; Sidel, 1975). Thus, in this culture, the afflicted is removed from the cause or source of the problem and as such is not liable for any conduct committed while he was mentally ill.
Just as in Chinese culture, Nigerians perceive mental illness as a result of misalignment of a person with the system office. Thus, the disease is considered as punishment of the gods or supernatural beings, witches and evil. In ancient times, the mentally ill, when not ignored, are generally supported (or exorcised protected) by traditional medicine men, priests and spiritual healers. The etiology of mental illness in Nigeria can be summarized as: witchcraft and witches, failure to comply with taboos cultural, action or inaction of the person if it is deemed offensive by the gods, heritage, natural causes or physical illness, Drugs such as marijuana or Indian hemp and the environmental factor such as adversity.
According to Sow (1980), fewer cases of disease chronic mental disorders occur in the rural group, non-literate group among the urban literate. This is attributed to the fact that the bonds of kinship family / Ameliorator which serves important socio-psychological and conditions of Nigerians in rural areas is lower, if not impossible in urban areas (Sow 1980; Asuni, 1968).

Two different approaches, the traditional and orthodox (west), are used to control mental illness in Nigeria. Choice the method depends on the belief system users. The main difference between these two approaches lies in their belief about the etiology mental illness and diseases in general. The traditional approach is the "medical" practice that existed between the people of Nigeria before European contact. Some form of spiritual healing can also be grouped under this approach. Common to virtually all religions is the power words spoken either in the form of incantations, orders the spirit to leave their patients, spells, exorcisms, prayers or formulas of penance asking forgiveness from the offended deity. Often this is accompanied by rituals, movement and ritual dances. Other measures include the application of therapeutic drugs derived from plant or animal (as we believe they are working agreement), often prepared according to secret formulas to cure patients. Some traditional healers hold their patients by tying them with ropes or chains in extreme conditions unhealthy. The Orthodox (west) approach to mental illness in Nigeria following the western medicine model by identifying the causes of mental illness in the factors natural disasters such as somatic organs, the nervous or stressful situations (Erinosho, 1979). The early belief that some people develop psychological problems due to the use of marijuana and other psychoactive substances (Lambo, 1981), is still highly respected. The treatment method employed Today has tilted more toward the pharmacotherapy and psychotherapy treatment of shock and psychosurgery seem to be the past. There is evidence for show that asylums existed in Nigeria, where methods based on psychoanalysis have been used (Erinosho, 1979; Laosebikan, 1973; Lambo, 1963; Shopeju, 1983). However, the general types of care facilities available today are located in the neuro-psychiatric hospitals, both in and outpatient facilities. In addition, psychiatric facilities are also available in various university teaching hospitals in nation.
In recent years, medicine has succeeded in bracketing mental illness in one of his areas of specialization – psychiatry (Szasz, 1961, Conrad and Schneider, 1980; Henslin, 2002). Unfortunately, while it is no doubt that some behavior problems can be controlled with Medicines (Lickey and Gordon, 1983:75-104) psychiatry has not been able to propose definitions undeniable and very successful methods / Cure to prove his expertise on this topic (Szasz, 1961, Scheff 1974; Henslin, 2002). The mystery that this mental illness is still revealed by the fact that the mental health professionals do not always agree on what the definition is. For example, the psychiatrist, a psychiatric social worker, psychologist clinician, and other mental health professionals to define otherwise. While not denying the fact that some iota of consensus occurs in some occupations (For example, there is a certified and approved diagnostic manual for mental illness), the idea is that we felt more confident if the difference in diagnosis may be closer. Other gaps in the psychiatric definitions have been proved by experience Rosenhan. The experimenter had referred the sane mental health experts for the diagnosis, they have all been diagnosed "mad" (Rosenhan, 1973). Another concern is in the field of over-diagnosis and therefore prescription drugs (Diller, 2006; Eisenberg, 2007). In fact, some psychiatrists agree that little is known about mental illness and others like Szasz (1961, 1996, 1998) do not agree that it exists. It is of the view that there are people who have difficulty to live and that such conduct should be called "problem behavior "is not a mental illness, dementia or other self service stickers. The summary of the above is that the definition Mental Illness is a social construction based on political, economic and social inclination or the conception of reality and the resulting effect socialization failed (Berger and Luckmann, 1967: 165-166).
One is tempted to think that the definition of mental illness should include input those who are classified as mentally ill. However, the definition so reached will also have its flaws. If we accept the social learning / outlook Society response, the definitions arrived at will be influenced by their conception of reality and stereotypical mental illness of these people have learned (Scheff, 1974; Yarrow, et al, 1968), and those arising from stigma based on social definitions (Berger and Luckmann, 1967:165-166). This is reflected in the observation of these people in Nigeria shows that they do not seem to have difficulty understanding or speak local languages (Pidgin English or Yoruba). They behave in the way people around them expect them to behave. The following illustrations serve to make the point clearer. Ajisoro, a so-called crazy, decided to show his displeasure by firing missiles at his tormentors, unfortunately, he struck and broke the windshield of a parked car. The mob descended on him and gave him the stick, had he not taken his heels screaming (in Yoruba) "o GbE mo" (meaning I'm in trouble), he probably would have been lynched. Another case concerns a man who feigns madness to escape forged the vigilante groups. The man had arrived very late (1:30) from Lagos and knowing that there was no way any sane person would be allowed to walk the streets during this period, decided to band leaving only his underpants. He continued its way carrying her clothes neatly folded on his head, continued to speak out loud and incorrigible as he proceeded. According to him, no vigilante groups, He met several have expressed interest in him. It is interesting that even one of his neighbors in one of the groups, none of his business without a word. On returning, the actor, after dressing up, sitting on the pavement outside his house. About thirty minutes later, he received the neighbor vigilante as a visitor. The visitor expressed his amazement at the behavior of the actor, but acknowledged he would not have been able to help Had he appeared as a sane person. In short, the visitor wanted to affirm if his neighbor had really shown the expected behavior defined as socially for the insane. It should be noted is that nobody has noticed that his clothes were neatly folded and balanced on head because only a fool or "safe" person would break the curfew. This also shows that the social structure creates and encourages people to act as it deems appropriate for social, cultural, political and economic situations while also knowing the status actors. Also implied is that people are generally considered in the light of behaviors that are already in existence and are considered as normal, abnormal or weird. In short, all types of behaviors have a history of sound and those classified as mentally ill or insane and that the social structure sculpts our real world and we can not wish it away (Berger and Luckman, 1967:1-3).

Functionality perceived behavior also affects its categorization. For example, we had the opportunity to see people speaking in "tongues" in some churches. Some were lying flat on the floor on his chest while hitting the ground with their palms and shouting the name of Jesus ", some rolling on the floor" in the name of Jesus ", in other cases, members walked chatter and sing the words to praise the Lord. In the white garment churches, we have observed that some members appointed in trance, while prophesying. These behaviors of people are not considered strange or acceptable but as socially acceptable in the current circumstances. The main source of differences, however, is in the interpretations that we give to normal people behavior as influenced by our perception of their functionality. For example, when Alhaja Sheidat Mujidat Adeoye, a trader of women in Osun State south-west Nigeria has suddenly had a "spiritual" meeting, the first interpretation of his behavior was that of the manifestation of the madness. However, today, because she was able to manage behavior in prophesying and healing of individuals, a behavior that is directly related to the perceived functionality of the event, Alhaja Adeoye is now highly respected in his community. She is now a missionary Muslim spiritual healer, leader and founder of a religious group called "Muslims Fallullah Mission" together in Osogbo, Osun State, Nigeria (Ogungbile, 2004).
Methodology
This document is the result of some years of observation and study of people with developmental disabilities who have been labeled "crazy" crazy or mentally ill. The study also included discussions with the the sane "as a way to get more information about the target group. Despite the fact that information about these people often attracted a kind of curious eyes and expressions of respondents, our informants were informed of the purpose of our research. Surprisingly, respondents seem to know almost all people with intellectual disabilities are roaming the streets of Abeokuta. For example, discussions by researchers in a beer parlor frequented by taxi drivers, mechanics, welders, etc., have been revealing. We have been informed that Casa has been expelled from foreign university, when he developed mental problems and Talia was classmate primary owner of the tavern wife and neighbor children. Please not that all names used are fictitious, invented for the purpose of this study and can not be traced to the participants.
A questionnaire seven element that served as the instrument (hereinafter referred to as guide instrument) to select the subjects for this study was administered twenty students selected at random. The area of interest is Abeokuta, the state capital of Ogun State, south-west (Speaking Yoruba) Zone of Nigeria. By virtue of the fact that these people roam the streets, we assume that they are either very poor or what we have chosen to call "difficulties economic "or family backgrounds and must be abandoned. This event is sanctioned by the fact that two neuro-psychiatric public hospitals and community (patients) a psychiatric exist in the capital of the state that provide both inside and outside the patient takes care of expenses. The normal practice requires that family members or caregivers deposit up to thirty thousand (N30000.00) Naira (about two hundred fifty dollars) to cover the boarding and medication for a month. The two centers of traditional and spiritual healing is also more Western Orthodox mental health facilities (Shopeju, 1983). In addition and interestingly, the Yoruba people attend any type of treatment irrespective of their origin and their cost, the main factors are the perceived effectiveness of nature and the healing of sick (Shopeju, 1983) – This is integrated in the hope that patients eventually recover from the disease. As mentioned earlier, whatever the approach, treatment or care requires commitment and financial there seems to be no guarantee that there is an end to all forms (social and psychological) of commitments. Despite the fact that many of them still go home to sleep and some family members to monitor and ensure that they are sometimes fed and have clean clothes, some family members expressed frustration in dealing with these people's time and money and traumatic. Based on the foregoing, we are inclined to suggest that: (a) cases were considered hopeless their families, (b) they were simply abandoned because their guardians did no funds to start or continue to pay for psychiatric care, orthodox or traditional, (c) families or caregivers did not have the capacity and the ability to continue to take care of them.
The study sample was limited to twenty-five subjects selected using instrument guide every odd number mentally persons met by the driving through the main streets. Moreover, the subjects seem to prefer is commonly used roads or feeling less threatened folds public and commercial sectors (we are likely to present as late as the deciding factor). For example, we observed that residents of housing estates, where the majority of middle and upper classes live, make sure they (Subjects) are discouraged from roaming their streets by removing them physically. In fact, they are often labeled as people who claim have mental disorders during the day but become criminals agile night (collected from experienced researchers in meetings in their neghbourhoods). During the study period, three subjects disappeared only to reappear elsewhere, a search was conducted always and were replaced if they could not be located. Three were in this category. Method of identifying each issue involved the allocation and fictitious names, while keeping notes with the description of selected topics. The main factor is the identification of the appearance physics topics. The following code (0 for low score and 1 for good / high grade) characteristics have been used to determine the suitability the topic:
Phase A:
(1) mode of dressing – dirty / rags = 0, clean / rags step = 1;
(2) dirty hair condition / Dreadlocks = 0, clean / dress = 1;
(3) shoes-no shoes / footwear does not = 0, shoes matched = 1;
(4) Appearance General dirty = 0, clean / clean = 1.
A person should always score an average of less than 2 points in ten encounters with researchers who are finally selected for the next stage of the selection process. This approach is necessary because some of them return to their homes (or are forced to return by their parents) to cool (bath and change of clothes – even with that, many of them are often not their clothes or on a daily basis). In addition, we must distinguish those whose jobs do not allow them to wear clean clothes while working as mechanics, bricklayers and other resellers odd.
Phase B:
(A) Association: a solitary = 0, in contact with other people = 1
(2) conversation with others: nil = 0, able to hold meaningful talk = 1
(3) Bland / distance search = 0; aware of the presence of other people = 1.
An average of 1 or is qualify the person below for this study. Finally, 'healthy' people have confirmed the status of participants.
Periodic visits were made at an interval of three months to establish the stability of the status of selected subjects. chance meetings (with themes selected) were also taken into account. For example, some stray into service stations, joints or drinking parties (particularly Air open) and / or markets to beg for money or food. Virtually all subjects have their routes carefully and follow them. The method of observation adopted by researchers including (a) sitting in their cars, (2) visits to markets and fairs of beer (male researchers). This method yielded responses of healthy "topics and (3) walking and driving past the subjects' homes.
Gender-wise sample consists of seventeen men and eight females. Only a small number (5 or 20 percent) of the study population is willing or able to speak or interact "Reasonably" with other people. Beyond looking sporadically and mostly without expression to the people, they do not seem to notice or perhaps feel disturbed by anyone. This poses problems for the opportunity to study this category of people using traditional methods of study, such as investigation, interview techniques and participant observation questionnaire. These methods require the researcher intrusion into the social body, they attempt to describe and, "they create as well as attitudes. The methods also elicit atypical roles and responses, and are limited to those accessible and will cooperate, and the responses obtained are produced partly by the dimensions of individual differences unrelated to the topic (Webb et al, 1966:1). Strictly random sampling technique do not seem to be appropriate for the selection of subjects in that some subjects disappearing to reappear after a certain time (this point being made here is that we feel compelled to replace subjects who disappear for more than three weeks). Finally, the purpose of this study is our perception of these people rather than on how they perceive us.
From the foregoing it is evident an unconventional approach is desirable for this type of study – so we used the technique discreet. This method the researcher to observe the behavior of people (who in the true sense does not care) without knowing they are under study (Webb et al, 1966; Henslin, 2001; Barbie, 2005). The main advantage of this approach is that it does not require strict physical or verbal interaction between the researcher and subjects. This method proved to be most relevant for this study in that, as mentioned above, a greater proportion of the sample will not talk or respond coherently to questions if they are asked. We are aware of the effects of discouraging extended or lack of interaction social with the sane (see Coleman, 2001). Again, since the purpose of this study is our perception of lifestyle topics, their mechanisms survival and how the rest of us can better help them, the data collection method used does not necessarily call for active participation of or interactions with subjects. Another factor that gives credence to the use of the technique stems from the discrete observed responses of some subjects with an intrusion on their normal collection. For example, when students harass them, they tend to respond with violence chased the children or fire missiles at them. Some tend to go into fits of rage long and incoherent – Talia (see below) falls into this category. Casa, also discussed below, the approach tries eye contact before approaching the "client" that wants to beg for money. Sha, or "Mrs Clean" who takes refuge in the night in front of a shopping center owned by local government (which is also located in front of a local drink), verbally warned people to urinate in front of the center. These examples show that any attempt to obtain their actual behavior or natural does not interfere in their natural environment, except that we are interested in responding to intrusions. Since our study focuses on how these people live on a daily basis, our interest is on how they can survive and what you can do to help to live a better life under more hygienic and safer.
Ethical issues
Some ethical questions arise about the method adopted in this study. For example, is it ethical to draw conclusions when the subjects are as powerless do not know that their actions are being registration? Is it ethical to obtain information about other people without revealing our mission? The response to the above questions is articulated on (1) the need for state fair real life subjects. We are aware that the behaviors of mentally handicapped are often poorly diagnosed or misinterpreted, which some have labeled as contenders. Some have been abused, subjected to public ridicule or even killed. The condition of these people live in is full of dangers. They have no shelter from weather assaults and harassment of other beings humans. There are cases of rape, as some women with intellectual disabilities have been impregnated by strangers, words have it that some have been killed for ritual purposes, (2) our attempt is a genuine concern for the fate of these people and is intended to be a channel to highlight to the concerned agencies and charities, the alternative is to continue to behave as if they do not exist and they continue to live in poverty, (3) there is no doubt that these people were neglected and rejected by the government, NGOs and organizations is of us. What we want to admit it or not, we have contributed to their state of mind by the social rejection and isolation and leads them further inland minded people. (4) the company has never really been fair or good for them or deal with them. In fact, these people have never been granted any form of human rights. Even if the last census of Nigeria claimed to want to count the mentally disabled, no figures were published and the aim was not to provide benefits to these people. In short, the rights of these people were not guaranteed because no one has bothered to study them. We also feel that our attempt to create awareness much needed by the collection of useful information that we hope will give them the recognition and perhaps help to improve their lot. It is necessary to know what are the effects of rejection by society have done to these people. Finally, (5) of the response that we are reluctant to give more questions. Who can we permit to be able to interact with these people? Is it their families, the government or individuals? Worse, The total discharge / abuse of these people by the company or our attempt lining in preparation for their understanding? We prefer the latter.
Comments
There is no doubt that some people run into another "world" and that we set for ourselves, the question revolves around the threat they are crazy, or just have problems with our interpretations of their lifestyles and as such their ways of communicating with the rest of us. A relatively high proportion (18 or 72%) of the study population would not talk or engage in a constructive discussion. However, the interesting dialogue, as shown here, sometimes ensued between the "mentally handicapped" and sane. " We have chosen to present these cases because we believe much can be raised about how the interaction with the sane "can help the mental challenge.
The scene was an outdoor wedding. A well-dressed man (one of our subjects) in an obsolete Yoruba "gown" and wearing a big gold chain as a pendant stopped at a table to ask for money (known as Banda). Someone gave Banda little money and he walked away. It was said that Banda was crazy and he used to be a rich suit and his wife left him after the illness struck. Banda was seen a few weeks later, at approximately 9:00 p.m. (which was by chance, the observer had ceased buying beef roast called "Suya"). Unlike the first time, even if it had the same clothes on, the chain had disappeared and he looked unkempt. He stopped to buy a cigarette from a Mallam. He was given the choice of his cigarettes and he paid for it. The observer was intrigued and wanted to know some of his later actions. First, put the tip Banda the filter of the cigarette between his lips, struck a match hollow of his hand to prevent the wind from blowing the flame, drew in the smoke inhalation or more blew the rest in a ring. This is not all he also asked his change! In response to demand from suppliers that had no change, "he said in Yoruba" My serekere, "meaning – do not play pranks. He left only after he had received the correct change. The third meeting with Banda was one in which he was communicating with an invisible person. He was lying flat on the asphalt road with his head and hands air. All attempts to pass him without disturbing his mental state did not then he stood to make room for the car approached, but returned to the previous position after the car the past. This shows that whatever his state of mind, he had internalized the idea that cars can injure, maim or kill. Perhaps this is akin to the instinct that all animals present. (This incident is not reminiscent of similar cases of people in the church as mentioned above). Other observations indicate that Banda sometimes dresses carefully and regular advice that he can maintain this behavior. He talks to himself and has no friends.
Casa is another man with special characteristics. It is common in a particular gas station near a college campus. He begged money for food, (but in the early days), regardless how he is desperate, he would not accept money from a woman or if they say it belongs to a woman. When he was observed that he approached male drivers only have we asked our colleague to give him money which he refused to accept repeatedly. We also found that claims that he was offered money belonged to a woman raised polite refusal to accept the money. He usually responds with: "No, no, no sir, I can not take the money." Why? "BBB-, because it belongs to a woman, The —- women are bad, they can hurt you. "However, recent evidence shows that it has changed much since its earlier rigidity – it accepts Now money from a woman unless she is given to him by a man. His new argument is that since the money was not in possession a woman at that time, he grabbed hers, and it is therefore free to accept (a new survival mechanism). As shown, Casa maintains a good conversation and explains why it would not interact with women. For him, women are evil and leaves nothing but evil and as such should be avoided at any time. Casa discriminatory choice of where to ask for money. For example, it will not approach any table where a woman sits, or accept money from there. While driving home one day, one of the researchers have noticed the insignia on a commercial vehicle, which reads: "Beware of women." judge of this, Casa does not seem too far from the world of sound. The difference between the driver and the Casa is found in the manifestation of the challenges they face mental – while one drives, the other wanders the streets. At least all Parties nurse some concern about the threat socially defined "danger" women facing humanity. His attitude has changed towards the reception money shows that, with the help he could behave like sane.
Talia is a woman who likes to keep its environment clean although it always seems overlooked. It is not uncommon to see her carrying a basket it uses to collect the refuse that she had personally swept. We also observed that it always remembers where the basket is kept. Whenever Talia is excited, especially when it feel offended by someone, she tries to make his case known to the people complaining if they were listening or not. This tirade could last for hours. However, it was observed that sometimes she listens to calls from people to calm down. It is well known in the common areas and it seems to recognize many people. She also sometimes asked to speak to help people, especially seniors, to sweep their premises. Talia's case reminds us a typical traditional Yoruba husband, his wife and children going to the farm. Usually, during the harvest period, all except the man bring a basket with the day product is conducted in the village or town for sale.
Sha or "Mrs. Clean" is another lady on our list. It is generally overdressed in that it carries at least two types of dresses at a time. In short, Sha looks stuffed with clothes. Survey shows that she was married and has at least one adult son and her husband had lived in another city recently died. She likes to listen and dance rhythmically (always with a smile on his face) to the music. However, she wanders the streets, when she does not dance. We were also informed that never prevented from sleeping in the family home when she wanders into the place. Sha we call Mrs. Clean "because it is always warning people to urinate in the gutter in front of the mall where she usually spends his night.
After observing the subjects for about a year, we able to list common behaviors among these individuals as follows: (1) they all know how and when to go across the highway. In short, none of the twenty-five "patients mental "people" roaming the streets of Abeokuta metropolis that we observed for a period of study, never tried to cross roads engine when it was not safe to do so, (2) they have also learned to walk on the sidewalks (if available) and more often on how to walk, (3) In general, they do not care whether people watch or not, (4), they seem well fed, because they do not seem to get sick as "normal" people (5) they have roads that are routine specific to each of them (6), they appear to have areas where they reside, as empty and stops abandoned bus, under the trees and they seem not to bother anyone, (7), they are concerned about public health in what we do never once saw one of them defecating in public, in a word, they seem to have been toilet trained (8), they all seem to have been socialized or learned in the early years that the genitals should not be exposed. Thus, males almost always have a piece of cloth attached / Wrapped around their waists, while females made sure that they also cover their breasts, (9) none seem to be violent (violence among IDPs are generally strongly by members of the community), (10) each have a certain "assets" (including rags, or a bunch of junk or things that we have discarded). The quantity and quality of the property depends on the willingness of each of them (11), they can be classified as loners, in that they are part of the crowd, they are at the periphery with each doing her "things" without worrying the rest of us, and finally, (12) some of them show signs of possible improvement especially in their interpersonal relationships with people and have developed coping mechanisms. For example, (a) Banda knows the value of money, when he is about to be deceived and how to fight for himself, (b) Casa will now accept money from a woman as long as man has to offer, and (c) Talia listening and quiet, sometimes the use of. In all, about their strangeness, they seem to mix well with the masses, while maintaining uniform or patterned ways of life. It should also to mention that, like the rest of us, age seems to be catching up with this group of people. They all show signs of having drunk aspects of culture as manifested in their daily lives. It is the fact that signals with little help and advice they could be rehabilitated.
Conclusion
After looking through some of the attempts made regarding the definition of mental illness, (Except organic psychosis) and after those we observed and classified, we would conclude in agreement with Thomas Szasz, as he shows in his writings (1961, 1996, 1998), we need to find a more suitable name for mental illness in the sense that we expect this problem to be there and be successful to do so, just because we believe in it. We are also inclined to think Mechanic (1980:3) that the definition of mental illness in "conditions of chess in social adjustment or lack of conformity to social expectations "is an inappropriate definition. Although there is no Certainly some people have problems adjusting to living conditions of some. This is not necessarily true that they are sick mentally. In other words, mental illness as it is commonly used does not exist. No biological evidence can establish (as there was none in the past) that neurosis and psychosis (except organic psychosis) exist. The confusion arises because we fail to understand the behavior and it is simply practical for us, with the help of the medical model to classify as a mental illness. For example, consider a highly publicized case. John Hinckley, Jr. and planned fired at the end of former President Reagan and others. He was arrested and tried before a court. Despite the fact that psychiatrists have testified on both sides, no one could cite no organic cause. Everyone tried to define it as being mentally ill or not based on facts or abstract causes. However, he was found not guilty by reason of insanity for attempted murder. John Hinckley Jr. is still incarcerated a psychiatric facility and perhaps will be for the rest of his life. Who dares claim to have healed when there is no physiological evidence? We trust the drug can be used to control the behavior of man and in fact expected to channel behavior, but we believe that sometimes, if left alone, or if circumstances or conditions are worrisome removed, these people can return to their "normal" behavior and perhaps fools are those who try to change the already labeled. For example, how can we explain the behavior of the practitioner who feels unfulfilled, but goes astray? How about the nursing mother of six children whose husband is unemployed, but has not yet seen the infant? What is the state spirit of her husband without a job in a society dominated by men? Some people coping device, such as pregnant women, also carrying a baby on her back with a child four years trotting along, that child giggling every time she catches up with his pace while muttering to herself. Our opinion is that if relief does not come in time, it could develop a nervous breakdown.
Our trips to some Nigerian markets present few revelations. They are mostly inhabited by women of different professions, with different facial expressions – the search for frustrated and for different reasons. Some because the car could not contain what they had bought while for some others, perhaps because they did not have enough money to buy what they need for their families and others overspending. It is indeed a jungle of desires realized and dashed and expressions waiting to be manifested and interpreted. However, some managers are good problems whatever that may make face While some simply return the other side and perhaps irreversibly. For example, some students choose to cheat at examinations, while others develop a phobia whenever tests are in the corner. To summarize our point of view, it is worth mentioning that we told stories of some people who have been alienated, but somehow recovered and returned to the world of sound without any medicine known treatment or organized, after all hope was lost. A well-known case is that of a "crazy" woman who, because she has been fertilized by and unknown person, has won the sympathy of a church. After several weeks of spiritual cleansing "and thanks to the intervention God, she became "healthy" and has been reunited with her husband who lived in another city and had reported it had disappeared several months earlier. Another case involved a woman who was being treated for depression. After several unsuccessful attempts, her doctor decided to try an alternative to medication. The diagnosis revealed that the woman was under the pressure of having to pay high fees for his (four) children attending private school. After taking the advice of his doctor moving children to public school, depression subsided. In short, what matters is our ability to manage our individual problems while maintaining expected standards of society. Undoubtedly, however, is the opportunity and access to reinforcement of people around us that makes the difference.
We wish to reiterate here that mental illness (as used today) is a social construct of man. This construction is vulnerable to change with time, place and culture (Szasz, 1961) and it depends, too, that the actor is, how it is perceived, opportunities offered and, of course, the perception of social definitions and self.
We wish to conclude by saying that even though we seem to ignore them, but we are aware they are there and we consciously out of their way. We are always accessible through their behavior and on this basis, judging and decide how to handle and respond. If we say them as peaceful or not to encroach on our space, we tend to mind our own business, but keep a reasonable distance. If deemed violent, they are tolerated insofar as they do not threaten our existence or we forcefully remove them from the street. Usually, these people appear to have mastered / retained survival indices and drew life "and let live" syndrome. It certainly is neither accidental nor instinctive. In short, they seem to notice or we get into our world, when we feel the need, and they consider us as their saviors only. For example, rather than take our possession, such as food, they beg (usually without a word, pointing to their open palms to us or gesticulating – acting like one to put food in his mouth) because they drink water from any source and help themselves to some of our clothes and undesirable properties. Some remove cloth banners and use them to cover themselves, others somehow seem to have fed and clothed sometimes by their relatives, while others barely survive. God alone knows how they manage so they move like birds whose behaviors are driven instinct. So sometimes we see them and other times they disappear. Nevertheless, we allow them to roam our streets. Why were they to be stigmatized and should be classified as insane and not simply as a disability? For example, we refer to certain people that persons with disabilities and we are trying very hard to help.
Recommendations
As presented above, these people show ways reasons to act and seem to have acquired parts of our normal behavior. There seems to be a glimmer of hope that these people can be helped to survive and conventional lives. One of these organizations, "Concerned People International" founded by Ms. Jumoke Martins, an evangelist, executive director of a prosperous factory service and law student, there in Lagos, Nigeria. Martins began taking food and clothing to these people. Her fear Previous people "crazy" as violent, unapproachable and inaccessible was dispelled as she says, "when I came to them, surprisingly, They all welcomed me warmly embrace "(Martin, 2004). The research aims to study the effect of teaching some of these people how to make a living by doing some craft shops, is underway. Following these observations, it is recommended that a program is in place help those whom we placed in this category. The program should be non-institutional, but must involve workers who will establish interactions with them while presenting models of society expected. In addition, it is recommended that providers of aid should be non-governmental organizations. This suggestion is to ensure that customers are treated real concern for their well-being rather than the financial gains that can accrue to the or aid workers.

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