Paying Online Surveys

I have some vital information for you if you'd like to make money online. Please feel free to read it over and hopefully it'll be of value for you. Click Here For A Paid Surveys Online Product Review

Sociology of Mental Illness: the Study of Un-institutionalized mentally handicapped in Abeokuta, Ogun State. Nigeria

Sociology of Mental Illness: Survey of Un-institutionalized Mentally handicapped in Abeokuta, Ogun State. Nigeria

BY

DR. JO SHOPEJU *; DR. CA onifade * AND DR. A. DIPEOLU **

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

* Department of General STUDIES
UNIVERSITY OF AGRICULTURE
Abeokuta

** Department of Agricultural Economics
UNIVERSITY OF AGRICULTURE
Abeokuta

CONTACT: E-mail address: joshopeju12@yahoo.com

Mobile phone 08037125917

Sociology of Mental Illness: Survey of Un-institutionalized mentally handicapped in Abeokuta, Ogun State. Nigeria

The focus of this paper is on the poor / economically weaker advantaged, non-institutionalized and socially classified as mentally handicapped (or is deemed to be mad) people who roam the streets of Abeokuta, the capital of Ogun State Nigeria. It tries to address the issue of mental illness as a social construction. It is thought that the ability for these people to survive without formal care, should be a source of study that will help to shed some light into problems for a number of individuals and groups in society. For example, if we believe that the majority of these people live in isolated self, it will focus our minds on the need to understand, appreciate, and come to terms with the fact that, as Erickson (2001) says, ".. .. It is impossible for some people to come to terms with their own isolated self is counterproductive underscored by their inability to relate to others in interpersonal one-to-one. "The point is that many of these people did at one time or another from the community who put pressure on them to draw the line of social expectations. These expectations, as defined by social institutions (religion, family, economic, political – both civilian and military, and education) that govern their lives and also serve as a support system and the errors in the same system to continue to give as much need of support, have assisted in boxing them into a corner thereby interrupting them from the existing conventional social relationships. It is also felt that a better understanding of the underlying factors that influence behavior and the lives of these people, and with a little help from the rest of us, they would cope better with some of the problems for them. In short, we feel strongly and agree with Carol Gill, a Ph.D. holder, wheelchair users and co-organizer "Bioethics Symposium" which expressed the view that "we should examine the barriers which society has established that demoralize people to the point that they find it too difficult to live with their disability, where the focus should be on our inability to muster the resources they need to live "(Nugent, 2005).
Literature Review
The more one reads about mental illness, see or interact with some of the mentally challenged or those that society considers to be mentally ill, the more the question of the reality of the problem comes to mind. Even more question pops up harder it is to reach a conclusion about what mental illness really is. An attempt to define mental illness helps to uncover the ambiguities and involved emptiness. This fact guided the idea of Mechanic (1980) in his book, "Mental Health and Social Policy." For example, Webster's Third New International dictionary defines insanity as, "such unsoundness of mind or lack of understanding as prevents one from having a mental capacity to enter into a particular relationship, status or transaction or to excuse one from criminal and civil liability. "One can infer from this definition that the law has been assigned the role of determining what conduct, which fits into this category. Of course, the law man-made and influenced by the types of conduct identified, compiled and classified as "unsoundness of mind or lack of understanding. "In short, the court can only ruminate on what already exists. Thus, the Law, in response to the evidence before the match them in this predetermined categories. The point here is that the law is culturally determined by the society or the social structure. That is, the social structure, in one way or another provides who is mentally ill, cured, and who will continue to wear the label. Another question is how the law concludes that a person is healthy while the other not? This point needs some clarification. That social structure determines what falls under the category of mental illness is a source of concern because it introduces subjectivity in meaning, definition and interpretation of "conduct" in question. Suppose that people in the social structure, what the normal behavior that is expected of their members. We can gather this from the fact that we all operate within the boundaries of "assumptive world." The concept of "assumptive world" refers the fact that our behaviors are continuously being evaluated by others and of ourselves – in comparison to others. This means that reactions (real or perceived) of people to our behavior (s) will determine / influence on how we feel about ourselves, the nature of the world around us, our ability to predict what to expect from each other, and the consequent effect for our actions (Frank, 1974:27-29). The factor that should be noted is that the assumptive world varies and depends on the culture. For example, it is assumed that the shoe is to be worn on the feet, not on the palms. Again, the type of shoes worn depends on the setting – bathroom slippers (depending on the social class) is not expected to be worn to formal functions. Eye contact should be made while discussing somebody not a still staring at the other ear – The Yoruba culture makes a further reduction, but did not expect a child to maintain eye contact with an adult. This shows that although these standards are not codified or written into the law that they exist, and people through socialization expected to learn / teach them along with relevant references. In fact, most of the times, we do not know that some of them exist until we have wronged them – but we are always ready to take the appropriate changes. Despite this, we are exposed, and we subject ourselves to the reactions of others about our behavior is positive or negative response. A positive response could mean that behavior is acceptable within the context in which it happens and we can therefore afford to repeat it. For example, in some churches, a spiritualist who goes into a trance while devouring the wrong doings of others, or while claiming to have seen God, whose praise of made the revelations are likely to repeat the behavior after the required cue. But with the interpretation of the Bible today, especially the Pentecostal churches, such persons could be ostracized or marked for deliverance – in accordance with this belief, or new interpretations, no people (because of sin) can ever see God, but could not see his Son Jesus Christ. Also, go into a trance is not endemic, but speaking in tongue is the current norm. This is the case, it becomes risky or costly for behavior for any member to repeat undeserved. The above reinforces the view that a particular behavior in different settings will cause different reactions and responses from people who are dictated by cultural interpretations, definitions and comprehension (Frank, 1974; Mechanic, 1980; Henslin, 2002). These definitions and responses are also affected by factors such as the person, his / her personality, and how and when to conduct. A good example is an incident that took place while a hungry Nigerian musician who was in a foreign country was "bowling" down some "akpu / FuFu" (a Nigerian flour made from cassava) at a station. Someone called the police claims that a Blackman attempted to commit suicide. Synthesis put all these reactions affect the participants and observers and the decision whether to continue with the prescribed behavior or not. The main factor is the person to know the signals and to respond appropriately, otherwise, it draws unwanted attention.
Mental illness is a concept that is very exciting to study. This allegedly bizarre behavior has always been of interest and concern for people. For example, in pre-industrial – Times, in Europe, "mentally ill" was purported to be haunted by demons (Szasz, 1961, Conrad and Schneider, 1980), thereby saving the community, they were burned or starved. Today, the view is very different. Post-Industrial Revolution produced some people who say it is a disease of the mind (head) as a result of sin, and in retaliation for his (Ackerknecht, 1968). In Chinese society it is believed that all diseases are caused by an imbalance of two forces of Yin and Yang. These two forces based on supernatural beliefs, representing the good / bad, positive / negative, male / female, moon and sun. Therefore, an imbalance between the two forces results when people deviate from the "Tao" or "way." Tao is considered ethical superstructure that provides for all eventualities in life and for all major types of interpersonal relationships (Veith, 1955; Sidel, 1975). Thus, in this culture, the difficulty is removed from the cause / source of the problem, and as such can not be held responsible for any behavior, while the mentally ill.
As in the Chinese culture, Nigerians perceive mental illness as a result of a person's bias in the social system. Thus disease is seen as a punishment from the gods or supernatural beings, witches and evil people. In antiquity, the mentally ill when they are not ignored, were usually taken care of (protected or exorcised) by traditional medicine men, priests and spiritual healers. The reason for psychiatric illness in the Nigerian can be summarized as: evil magic and witchcraft, failure by sticking to the cultural taboo act or omission by the person, if deemed offensive by the gods, heritage, natural causes or physical illness, medications such as marijuana or Indian hemp and environmental factors such adversity.
According to Sow (1980), fewer cases of chronic mental disorder occurs in rural-non-literate group than among the urban-savvy group. This is attributed to the fact that family / kinship bond that serves as an important ameliorator of socioeconomic and psychological conditions in rural Nigerians are weaker or impossible in urban areas (Sow, 1980; Asuni, 1968).

Two different approaches, the traditional and orthodox (Western) used to control mental illness in Nigeria. The choice of method depends on the belief system of users. The biggest difference between these approaches lies in their beliefs regarding etiology mental illness and diseases in general. The traditional approach is the "medical" practices that existed among the people of Nigeria, before they had European contact. A form of spiritual healing can also be grouped under this approach. Common to nearly all religions is the power of the spoken word, either in the form of incantations, orders the spirit to leave their patients, spells, exorcism, prayers or formulas prison pray for the forgiveness of the offended deity. Often this is accompanied by rituals, ritual movements and dances. Other therapeutic measures include the use of substances of plant or animal origin (as it is believed that they work in accord) are often drawn according to secret formulas to heal patients. Some traditional healers inhibits their patients by tying them with ropes or chains in extremely unhealthy. The orthodox (Western) approach to mental illness in Nigeria follow the Western medical model by locating the causes of mental illness in natural factors such as somatic organs, nervous system or stressful situations (Erinosho, 1979). The early belief that some people develop mental problems caused by the use of Indian hemp and other psychoactive substances (Lambo, 1981), is still highly respected. The treatment method used today have turned more toward psychotherapy and medication, while the shock treatment and psychosurgery appears to be of the past. There is evidence to show that universities existed in Nigeria in which psychoanalytically oriented methods were used (Erinosho, 1979; Laosebikan, 1973; Lambo, 1963; Shopeju, 1983). However, the general types of care options available today are located in the neuro-psychiatric hospitals, both in and outpatient facilities. Moreover, psychiatric facilities also available in various university teaching hospitals throughout the country.
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 there is no doubt that some behavioral disorders can be controlled with medication (Lickey and Gordon, 1983:75-104) psychiatry has been unable to come up with indisputable definitions, and highly successful methods / cure to prove his expertise on this topic (Szasz, 1961; Scheffer 1974; Henslin, 2002). The mystery which mental illness presents further revealed by the fact that mental health professionals do not always agree on what definition is. For example, psychiatrist, psychiatric social worker, clinical psychologist and other mental health professionals define it differently. While not denying the fact that some iota of consensus arising across some subjects (for example, approved and certified diagnostic manual for mental illness) is the idea that one would have felt more confident if the difference in diagnosis can be narrowed. Additional shortcomings in psychiatric definitions were revealed by Rosenhan experiment. Experimenter had referred some sane people to mental health experts for the diagnosis, they were all diagnosed "insane" (Rosenhan, 1973). Another concern is the area over-diagnosis and hence over-prescription of drugs (Diller, 2006; Eisenberg, 2007). In fact, some psychiatrists that little knowledge about mental illness and some like Szasz (1961, 1996, 1998) does not agree that it exists. Instead, it is believed that there are some people who find it difficult to live and that such behavior should be called "problem behaviors" no mental illness, insanity or other self-serving labels. The summary above is that the definition of mental illness is socially constructed, depending on the political, economic and social inclination or perception of reality and the resultant effect of unsuccessful socialization (Berger and Luckmann, 1967: 165-166).
Mon tempted to propose that the definition of mental illness should include input from those who are classified as mentally ill. However, the definition as achieved also has its flaws. If we accept the social learning / social reaction perspective, the definitions arrived at will be influenced by their perception of reality and stereotypical views with mental illnesses these people have learned (Scheffer, 1974; Yarrow, et al, 1968) and those resulting 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 speaking the local language (Pidgin English or Yoruba). They behave also in the way people around them expect them to behave. The following illustrations serve to make the point clearer. Ajisoro, called a madman, decided to show its displeasure by pulling missiles against his tormentors, unfortunately, he hit and broke the windshield of a parked car. Mob down on him and gave him a thorough beating, He had not gone to his heels shouting (in Yoruba) "mo GbE o" (which means I'm in serious problems) that he probably would have been lynched. Another case is about a man who feigned madness to escape reality by vigilante groups. The man had arrived very late (1:30) from Lagos and know quite well that there was no way any healthy person would be allowed to walk the streets during this period, has decided to withdraw leaving only his underwear. He went his way wear his clothes neatly folded on his head, continued to speak loudly and unrepentant as he continued. According to him, none of the several vigilante groups that he met showed interest in him. Of interest is that even one of its neighbors in one of the groups just stared at him without saying a word. On getting home, the actor after dressing up, sat on the sidewalk in front of his house. About half an hour later he was the man vigilante neighbor as visitors. The visitor expressed his surprise over the actor's conduct, but agreed that he would not have been able to help him, he had shown himself to be a healthy person. In short, only the visitor wishes to confirm if his neighbor had really manifested the expected behavior as a socially defined was insane. Worth noting is that nobody has noticed that his clothes were neatly folded and balanced on his head, for it is only a madman or "harmless" person would break curfew. This also shows that the social structure creates and encourages people to act as it considers appropriate for various social, cultural, political and economic situations while taking into understanding the status of players. Also suggest that people generally assessed on the basis of conduct that already exist and which considered to be normal, abnormal or bizarre. In short, all types of behavior precedent for sane and those classified as mentally ill or insane, and that the social structure intersect our reality world, and we can not simply wish it away (Berger and Luckman, 1967:1-3).

The perceived functionality behavior also influences its categorization. For example, we had the opportunity to witness people speaking in "tongues" in some churches. Some had lain flat on the floor at chest, while slapping the ground with their palms and shouting in the name of Jesus ", some rolled on the floor" in the name of Jesus ", in other cases, members went babbling and singing words to praise the Lord. In the white garment churches, we observed that some nominated members go into a trance while also prophesy. These people's behavior, neither was seen as bizarre or unacceptable, but socially acceptable in the circumstances. The largest source of differences is in the interpretations we give the normal people behavior as influenced by our perception of their functionality. For example, Alhaja Sheidat Mujidat Adeoye, a female dealer in Osun State in southwestern Nigeria, where suddenly had a "spiritual" meeting, the original interpretation of her behavior was that the manifestation of insanity. But today, because she was unable to handle behavior by prophesy and healing people, a behavior that is directly related to the perceived functionality manifestation Alhaja Adeoye is now highly respected in his community. She is now a Muslim missioner, spiritual healer, leader and founder of a religious group called "Fallullah Muslim Mission" in Osogbo community in Osun State, Nigeria (Ogungbile, 2004).
Methodology
This paper results from about several years of observing and studying the mentally challenged people who have been labeled "mad", insane or mentally ill. The study involved also have discussions with "sane" as a way to get more information about the target audience. Despite the fact that inquire about these people usually elicited some kind of prying eyes and expressions from the respondents, our informants were aware of the purpose of our studies. Surprisingly, respondents seem to know almost all mentally challenged people roaming the streets of Abeokuta. For example, discussions of one of the researchers in a beer house, visited by taxi drivers mechanics, welders, etc., were revealing. We were informed that Casa was deported from a foreign university, where he developed mental problems and Talia was the female beer parlor owner's primary school friend and childhood neighbor. Please not that all names are fictitious invented in connection with this investigation and can not be traced to the participants.
A seven item questionnaire that was used as an instrument (the guide instrument) to the selection of subjects for this study was administered to twenty randomly selected university students. The area of focus Abeokuta, Ogun state capital state in the southwest (Yoruba speaking) area of Nigeria. According to the fact that these people roam the streets, it is assumed that they either come from very poor, or what we have chosen to call "economically disadvantaged" backgrounds or families and must be left. This assumption is sanctioned by the fact that two neuro-psychiatric public hospitals and a community (out patient) psychiatric center in the state capital, which offers both in and out patient care for a fee. The normal practice requires that family members or caretakers deposit up to thirty thousand (N30000.00) Naira (or around two hundred and fifty dollars) to cover board and medication for a month. Both the traditional and spiritual healing centers also complement the Western Orthodox mentally ill (Shopeju, 1983). And also interesting that the Yoruba people patronize any form of treatment irrespective of their origin and cost, the main key factors is the perceived effect of the type and that the sick recovers (Shopeju, 1983) – built in this is the hope that sufferers will eventually overcome this disorder. As previously mentioned, whatever strategy is chosen, or medical care requires a degree of financial commitment, and there seems to be no guarantee that there is an end to this and other (social and psychological) obligations. Despite the fact that many of them still go home and sleep, and some family members monitor and sometimes ensure that they fed and have clean clothes, some family members expressed their frustration in the care of these people time and money is time consuming and traumatizing. In light of the above we tend to believe that: (a) cases were considered hopeless by their families, (b) they were simply abandoned because their caretakers lacked funds to To start or continue to pay for psychiatric treatment, whether orthodox or conventional (c) the families or caretakers lacked the ability and capacity to continue to care for them.
The sample for this study was limited to twenty-five selected topics using guide instrument from every odd number of mentally challenged persons encounter by running through the major streets. Moreover, the subjects either seem to prefer frequently used streets and feel less threatened to drive public / Commercial sectors (we are inclined to keep it later as the decisive factor). For example, we observed that residents in neighborhoods where most of the middle and upper income classes reside, and ensure that they (subjects) are discouraged from roaming their streets by physically removing them. Actually, they are often labeled as people who pretend to have mental problems during the day but become agile criminals at night (garnered from the researchers' experiences at meetings of their neghbourhoods). During the study, three of the subjects disappeared to reappear somewhere else, a search was always made and they were replaced only when they could not be located. Three fell into this category. Method for identification of each implied assignment of numbers and fictitious names, but also keeping notes with descriptions of the subjects chosen. The major identification factor is the physical appearance subjects. The following coded (0 for low rating and 1 for good / high rating) features were used to determine the suitability of the subject of investigation:
Stage A:
(1) choice of dressing – dirty / rags = 0, clean / no rags = 1;
(2) condition of the hair-dirty / dreadlocks = 0, clean / dress = 1;
(3) footwear-no shoes / shoes are not offset = 0, acting shoes = 1;
(4) the overall impression – dirty = 0, nice / clean = 1
A person who is expected to consistently score an average less than 2 points in ten meetings with the scientists who finally chosen for the next phase of the selection process. This approach is necessary that some of them to return to their homes (or are forced to return with their families) to brush (bath and change clothes – even with this, many of them their clothes often or on a daily basis). Also, we have to distinguish between those whose jobs do not allow them to wear clean clothes while working as mechanics, bricklayers and other strange jobbers.
Stage B:
(1) Association: a loner = 0, in contact with other people = 1
(2) Talking to other people: zero = 0, unable to keep coherent discussion = 1
(3) mixing / distant look = 0; attention to the presence of other people = 1st
An average of 1 or less qualified person for this study. Finally, the "sane" people confirmed the status of the participants.
Regular visits were made with an interval of three months to establish stability of the status of the selected subjects. Chance meetings (with selected subjects) were also taken into account. For example, some stray in petrol stations, drinking sessions or parties (especially outdoors) and markets or to beg for money or food. Virtually all subjects have their routes carefully and keep on them. The method of observation adopted by the researchers include (1) sitting in their cars, (2) visits to markets and beer parlors (male researchers). The latter method provided an opportunity to elicit reactions from the "sane" on the issues, and (3) stroll / drive by the subjects' "home."
Gender-wise sample consisted of seventeen men and eight women. Only small number (5 or 20 percent) of the population studied is willing or is unable to speak or communicate "reasonably" with other people. Apart from sporadic and mostly expressionless gaze at people, they do not seem to notice, or perhaps feel themselves disturbed by anyone. This creates problems for the ability to study this group of people who use conventional methods of investigation, which investigation, interview questionnaire and participant observation techniques. These methods require the researcher to penetrate the social setting, they are trying to describe, and "the creation and measurement attitudes. "The methods also elicit atypical roles and responses, and are limited to those that are available and will cooperate, and the feedback response is produced part of the dimensions of individual differences irrelevant to the topic at hand (Webb et al, 1966:1). Strictly sampling technique does not even seem to be suitable for selection of issues that some of the topics to disappear again after some time (the point being made here is that we feel compelled to replace subjects who disappears in more than three weeks). Finally, the focus of this study is more to our perception of these people, rather than on how they perceive us.
From the above, it is Clearly, a nontraditional approach is desirable that this type of study – thus, we used the discrete technique. This method allows the researcher to observe people behavior (which, strictly speaking, do not care) without knowing that they are being studied (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 has proved to be most relevant to this study that as mentioned earlier, a major part of the test will not speak or respond appropriately to questions, if put to them. We are aware of consequences of prolonged periods of discouragement or lack of social interaction with the reorganization (see Coleman, 2001). Again, since the focus of this study is to our understanding of the way of life the subjects, their coping mechanisms and how the rest of us can better help them, data collection method does not necessarily require the active participation of or interaction with subjects. Another factor that gives confidence to the use of discreet techniques derived from the observed reactions from some of the subjects perceived intrusion into their normal activities. For example, schoolchildren, when taunt them, they have a tendency to react violently when chasing the kids or withdraw missiles against them. Some tend to engage in lengthy and disjointed tant Space – Talia (described below) fall into this category. Casa, also discussed below, seeks eye contact approach before approaching the "client" he wants to beg money from. Sha, or "Lady sanitation", taking shelter at night in front of a local government-owned shopping center (which is also located opposite a drinking joint), verbally warn people from urinating in front of the center. These examples show that any attempt to get their real or natural behavior must not penetrate in their natural environments, unless we are interested in the responses to intrusions. Since our study is about how these people live from day to day basis, our interests are, how they are able to survive and what can be done to help them to live better lives under more hygienic and safe conditions.
Ethical issues
Some ethical issues arising from the method adopted in this study. For example, is it ethical to draw inferences when the subjects there are also helpless not knowing that their actions were being recorded? Is it ethical to obtain information about other people without revealing our mission? The answer to the above questions are focused on (1) the need to obtain independent real life condition subjects. We are aware that the behavior of the mentally disabled are often misdiagnosed or misinterpreted, which some have labeled as hypocrites. Some have been abused, exposed to public ridicule or even killed. The condition of these people live is full of danger. They have no shelter from the harsh weather and harassment from other people. There are cases of rape, as some of the mentally challenged women have been impregnated with unknown people, words that some have been killed for ritual purposes, (2) our experiments is an honest concern for the situation of these people, and is intended as a channel to reveal this to him and philanthropic organizations, the alternative is to continue to behave as if they do not exist, and allows them to continue to live in misery, (3) there is no doubt that these people have been neglected and rejected by the government, NGOs and the rest of us. Whether we will admit it or not, we have contributed to their state of mind through society rejection and isolation and drive them further into the inner-minded people. (4) society has never really been fair or kind to them or count them. Actually, these people never won any kind of human rights. Although the last Nigerian census claimed want to count mentally challenged, has no figures were released, and the purpose was not to provide services to these people. In short, the rights of these people not guaranteed, because nobody has bothered to study them. We also feel that our experiments will provide the much needed attention by collecting useful information, which we hope will give them recognition and may help to improve their lot. There is a need to know what the effects of social rejection has done to these people. Finally (5) answers we are reluctant to give more of the questions. Who we get permission from to be able to interact with these people? It is their families, Government or the issues? There are worse, complete rejection / abuse of these people that society or our attempts to duplicate them as a prelude to understanding them? We prefer the latter.
Observations
There is no doubt that some people are operating in a second "world" from which we have defined for ourselves, the question revolves around the threat they are mad, 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 population studied, would not speak or enter into a meaningful discussion. But, interesting dialogue, as reported here sometimes arose between the "mentally challenged" and "sane." We chose to present these cases because we feel a lot can be garnered about how the interaction with "sane" can aid the mentally challenged.
The scene was an outdoor wedding reception. A nicely dressed man (one of our subjects) in an outdated Yoruba "dashiki" and wearing a large gold-like necklace with large pendant stopped at a table to ask for money (now known as Banda). Someone gave Banda some money, and he walked away. It was said that Banda was mad and that he used to be a prosperous tailor, and his wife left him after the ailment affected him. Banda was seen several weeks later at around 9:00 (it was random observer had stopped to buy some roast beef is called "Suya"). Unlike the first time, but even he had the same clothes, the chain was gone, and he looked unkempt. He had stopped to buy a cigarette from a Mallam. He got his choice of cigarettes, and he paid for it. The observer was curious and wanted to know his future actions. First, Banda put the filter end of the cigarette between his lips, struck a match with his palm Cupped to prevent the wind blows out the flame, drew in the smoke inhaled and exhaled some rest in a ring. Not everyone, he also asked for his change! In reply to vendors claim that he had no change, he said in Yoruba "mo presses closely," sense – is not playing any pranks. He left only after he had collected the correct change. The third meeting with Banda was one where he was communicating with an invisible person. He lay flat on the asphalt road with head and hands raised to the air. All attempts to drive past him without disturbing his mind failed, as he stood to make room for the next car, but returned to the previous position after the car passed him. This shows that whatever his state of mind, he had internalized the view that cars can get hurt, maim or kill. Perhaps this is related to instinct which all animals exhibit. (This incident recalls similar cases of people in the church, as mentioned earlier). Further comments shows that Banda sometimes dresses nicely, and that with regular guidance he could maintain this behavior. He still speaks for itself and has no friends.
Casa is a second man with special characteristics. He is often at a particular gas station near a university campus. He begs for money to feed themselves, (but in the older days) irrespective how desperate he is, he would not accept money from a woman, or the knowledge that it belongs to a woman. When it was found that he only approaches male drivers, we asked our female colleague to give him money which he refused to accept several times. We also found that the requirement that the money offered him belonged to a woman elicited polite refusal to accept the money. He usually retorts with, "no, no, no sir, I can not take money." Why? "BBB-, because it belongs to a woman —- Women are evil, they can harm you. "The latest observations show that he has moved from its former rigidity – he now accepts the woman's money, only if it is given to him by a man. His new rationale is that since money was not in possession of a woman at this stage that it does to listen to her, and he is thus free to accept it (a new survival mechanism). As shown, Casa maintained good conversation, and explains why he would not interact with women. To him, women are poor and not magic, but evil and as such should be avoided at all times. Casa discrimination in his choice of where to beg for money. For example, he will not approach the table, where a woman sits or receive money from there. While driving home one day, one of the researchers noted insignia on a van, which reads: "Beware of women. "Judging from this, is the Casa not seem to be too far from the world of sane. The difference between the driver and the Casa is located in the manifestation of mental challenges confronting them – while a drive, the other roams the streets. At least, all parties to nurse some fear of the threatening socially defined "risk" women pose to humanity. His changed its position to receive the money, shows that with help he could behave just like the sane.
Talia is a woman who likes to keep the surroundings clean, although she always looks unkempt. It is not uncommon to see her carry a basket, which she uses to collect the refuse that she personally had been swept up. We also found that she always remember where the curve is observed. When Talia is excited, especially when she feels offended by a person, she tries to make her case known by complaining to people whether they were listening or not. This rant could go on for hours. However, it was noticed that sometimes she listens to complaints from people to calm down. She is well known in the areas she move and seem to recognize many of the people. She also sometimes requests to be allowed to help people, especially the elderly, to sweep their rooms. Talia's event reminds us of a typical traditional Yoruba man, his wife and children go to the farm. Normally, the harvest period, all except the man carrying a basket with which today's The proceeds will be carried to the village or town for sale.
Sha or "Madam sanitation" is another lady on our list. She is usually over-dressed in that she wears at least two types of dresses at a time. In short, look Sha overstuffed with clothes. Investigation shows that she was married and has at least one adult son, and her man who had lived in another city recently died. She enjoys listening and dancing rhythmically (always with a smile on her face) to the music. But she roams the streets when she dances. We were also informed that she was never prevented from sleeping in the family's house when she wanders into the ground. Sha we call "Mrs. sanitation" because she is always warning people to urinate in the gutter in front of the shopping center, where she usually uses her night.
After observing the subjects for about a year, we were able to list some common behavior among these people as follows: (1) They all know how and when to walk across highways. In short, none of the twenty-five "mentally ill" people "roaming the streets of Abeokuta metropolis that we observed for a duration of the study who ever attempted to cross the motor road, when it was not safe to do so, (2) they have also learned to walk on the sidewalk (if possible) and usually at the foot of ways, (3) they generally do not care about people looking at them or not (4) they seem to feed well, since they apparently do not get sick as a "normal" people (5) they have routine routes that are specific to each of them (6), they appear to have areas where they live as empty / abandoned bus stops, under trees and where they do not seem to disturb anyone, (7) They are worried about the public hygiene in that we never once saw any of them, defecate in public-in short, they seem to be toilet trained; (8) They all seem to have been socialized or taught in the early years, the genitals should not be exposed. Thus, males almost always have a piece of cloth tied / wrapped waist while women ensured that they also cover their chests (9) Nobody seems to be violent (violent among the normally displaced by community members), (10) each have some "Property" (consisting of rags, or a bunch of junker or things we have discarded). Quantity and quality of the property depends on the willingness of each of them (11) can be classified as loners, in that although they are part of the audience, they are in the periphery with each other to do his / her "thing" without much concern for the rest of us, and finally, (12) some of them showing signs of potential improvement especially in their interpersonal relationships with people and have developed coping mechanisms. For example, (a) Banda knows worth of money when he is being cheated, and how to fight for themselves, (b) Casa will now accept a woman's money as long as a man is to offer it to him, and (c) Talia listens and sometimes come to rest when appealed to. In total, beside their bizarreness they seem to mix well with the masses while ensuring uniform or patterned lifestyle. It should also be mentioned that, just like the rest of us, age seems to catch this set of people. They all show signs of having drunk aspects culture, as expressed in their daily behavior. This signals that with a little help and guidance, they could be rehabilitated.
Conclusion
Having looked through some of the experiments as regards the definition of mental illness (apart from organic psychosis), which has seen them, we are so categorized, we would like to join to agree with Thomas Szasz, as he shows in his writings (1961, 1996, 1998), we must find a more appropriate name for mental illness in the sense that we expect that this conduct to be out there, and we manage to get it just because we believe in it. We are also inclined to agree Mechanic (1980:3) that the definition of mental illness in "the form of failures in social adjustment or failure to conform to social expectations" is an inappropriate definition. While there is no doubt that some people have problems to adapt to specific living conditions. It is not necessarily true that they are mentally ill. Simply put, mental illness, as is customary, not exist. No organic evidence can create (as there was none in the past), the neuroses and psychoses (excluding organic psychosis) exists. The confusion arises from the fact that we lack proper understanding of the behavior and it is simply convenient for us with the assistance of the medical model to classify them as mental illness. For example, let's take a good publicized case. John Hinckley, Jr. planned and shot late former President Reagan and others. He was arrested and brought to justice. Despite the fact that psychiatrists testified at both sides, no one could cite no organic cause. Each tried to define him as either mentally ill or not based on abstract factors or causes. But he was found not to be guilty by reason of insanity of attempted murder. John Hinckley Jr. still holds in a psychiatric institution, and perhaps for the rest of his life. Who dares claim to have cured him, when there is no physiological evidence? We have no doubt that medication can be used to control people's behavior and effectively channel the expected behavior, but we think that sometimes if left alone, or if the disturbing circumstances or conditions are removed, could these people back to their "normal" behavior and perhaps the insane are those who try to change the already marked. For example, how can we explain the behavior of churchgoers who feel unfulfilled but goes haywire? What about the nursing mother of six children whose husband is unemployed, but still looking for feeding children? What is the status in the mind of an unemployed man in a male dominated society? Some people unity clear mechanisms, as the pregnant woman who also has a baby on her back with a four-year-old child todd opment along, as this child smirks every time she catches up with her pace, while mumbling to himself. Our view is that if the rescue did not come to time, she could develop a mental breakdown.
Our trips to some Nigerian markets present some revelations. They are mainly populated by women from different professions with different facial expressions – some look frustrated and for different reasons. Some because the car could not contain what they had bought, while for others it may be because they did not have enough money to buy what they needed for their families and others are still excessive. It really is a jungle of fulfilled wishes and crashed and expression waiting to be manifested and interpreted. But some are good leaders, regardless of problems that may confront them, some simply turning the other hand, perhaps irrevocably. For example, choose some students cheating in examinations, while some develop phobia each time the investigations are around the corner. In summary we believe should be mentioned that we were told stories about some people who were insane, but somehow recovered and returned to the world of sane without any known medical treatment or organized after that all hope is lost. A well celebrated case is that a "crazy" woman because she was impregnated by and unknown person won sympathy of a church. After a few weeks of spiritual "cleansing" and by divine intervention, she was "healthy" again and was reunited with her husband, who lived in another town and had reported that she was missing a few months earlier. Another case is that a woman who was being treated for depression. After several failed attempts, her doctor decided to try an alternative to medication. The diagnosis showed that women were under pressure from having to pay high fees for her (four) children who attended private schools. After taking to her doctor's advice by moving the children to public schools, the depression subsided. In short, questions what is our ability to manage our individual problems, while the expected societal norms. Without doubt, it is possible / available for strengthening the people around us that makes the difference.
We would like to stress again here that mental illness (as used today) is a human social construction. This design is vulnerable to changes in time, place and culture (Szasz, 1961), and it also depends on who the actor is how he is perceived as available opportunities, and of course, the perception of social definitions and self-employed.
We would like to conclude by saying that although we seem to ignore them, but we are aware that they are there, and we consciously move out of their way. We have constant access to them by their behavior, and on this basis, judge and decide how to deal with and react to them. If we judge them as peaceful or as not intervene in our space, we normally take account of our business, but keep a reasonable distance. If judged as violent, we tolerate them to the extent that they do not threaten our existence otherwise we will vigorously to remove them from the streets. Usually, these people seem to have mastered / preserved survival references and have drunk "live and let live" syndrome. This is certainly neither accidental nor instinctive. In short, they only seem to notice us or invade our world when there is a felt need, and they see us as their only saviors. For example, rather than taking our possession such as food, they ask (usually by without a word to identify their open palms on us or gesticulating – behave as someone put food in mouth) for what they will drink water from a source, and help themselves to some of our unwanted clothes and buildings. Some will remove the cloth banners and use these to cover themselves, others somehow seem to get food and clothes at times of their relatives, while others barely survive. Only God knows how they manage for moving around like birds, whose behavior is dictated by instinct. Thus we sometimes see them and other times they disappear. Despite all, we give them to roam our streets. Why do they have to be stigmatized and should be classified as insane and not simply as a mentally challenged? For example, we refer to some people, physically challenged, and we try very hard to help them.
Recommendations
As described above, these people show patterned ways to behave and appear to have acquired pieces of our normal behavior. There seems to be a glimmer of hope that these people can get help to live better and conventional life. Such an organization "concerned People International was founded by Mrs. Jumoke Martins, a visionary, General Manager of a thriving plant service and a law student in Lagos, Nigeria. Martins started taking food and clothes to these people. Her earlier fear of the "mad" as violent, unapproachable and unreachable people were removed as she says, "by the time I got them, surprisingly, they all received me with warm embrace "(Martin, 2004). Research that aims to investigate the effect of teaching some these people know how to make a living by doing some crafts for sale are going. As a result of these observations, it is recommended that a program be set up to help them, we have classified in this category. The program should not institutional, but should include workers who want to create some interactions with them, while presenting them with the expected societal models. Longer, it is recommended that providers of assistance should be non-governmental. This proposal is to ensure that customers are being treated out of genuine concern for their welfare rather than the economic gains that may accrue to the employees or helpers.

References
Ackerknect, EHA 1968th A Short History of Psychiatry. New York: Haefner
Asuni, T. 1968th "Vagrant Psychotic in Abeokuta." In Deuxieme Colloque
Africain de Psychiatric. Dakar, Senegal, 5-9 (Marc) Paris: Audecam
115-123.
Babbie, Earl. 2005th The Basics of Research. Fourth Edition. Belmont, CA:
Thomson Wadsworth.
Berger, Peter L., Luckmann, Thomas. 1967th The social construction of
Reality: A Treatise in the Sociology of Knowledge. New York: Anchor.
Coleman, John R. 2,001th "Dairy of a homeless man. "In Down to Earth
Sociology. Introductory Readings. Eleventh Edition. Edited by James
M. Henslin. New York: Free Press. Pp. 205-217.
Conrad, Peter, Schneider, Joseph W. 1980th Deviance and Medicalization:
From Badness to illness. London: Mosby.
Diller, Lawrence H. 2006th The last general Child: Essays on the Intersection
for Children, Culture, and psychiatric medications. Westpoint: Praeger.
Eisenberg, Leon. 2007th Book Forum. American Journal of Psychiatry 164:835 —
836.
Erickson, Kai. 2,001th "Disaster at Buffalo Creek." In Down to Earth Sociology.
Introductory Readings. Edited by Henslin, James M. New York: Free
Press. Pp21 8-229.
Erinosho OA 1979th "The Evolution of Modern psychiatric care in Nigeria."
American Journal of Psychiatry 136:12.
Frank, Jerome. 1974th Persuasion and Healing: A comparative study of
Psychotherapy New York: Schock.
Henslin, James M. 2,001th Down to Earth Sociology: Introductory readings.
New York: Free Press.
Henslin, James M. 2002nd Essentials of Sociology: A Down-to-Earth Approach.
Boston: Allyn and Bacon.
Kennedy, Ian. 1980th The Reith Lectures. Des Register, February, 1981st
Martin, Jumoke. 2004th "I Feel Fulfilled Care of Mad People." Features
Branch. Vanguard.
Lambo, Adeoye. 1963rd "Growth and Development of an African child. "Pan
Africa Conference, Abeokuta, Nigeria.
Laosebikan, supo A. 1973rd "Mental Health in Nigeria: the promise of a
Behavioral method of treatment and rehabilitation. "Journal of
Black Studies 4:2. December.
Lickey, Marvin E.; Gordon, Barbara. 1983rd Drugs for Mental Illness: A
Revolution in Psychiatry. New York: Freeman.
Mechanic, David. 1980th Mental health and social policy. Englewood
Cliffs: Prentice Hall.
Neustatter, Lindesay W. 1957th Mental disorder and crime. New York:
Philosophical Library.
Nugent, Joe. 2005th "Bioethics Subject of Obermann Symposium." Education
in Iowa. Fall.
Ogungbile, David 0 2004th "Religious experiences and Women Leardership In
Yoruba (Nigeria) Islam: A Case Study of Alhaja Sheidat Mujidat
Adeoye. "Sex and Behavior: 2:117-140.
Rosenhan, DL 1973rd "On Being Sane in Insane Places" Science: 179:250 —
258.
Scheffer, Malcolm; Kitsuse, John. 1974th "Labeling Theory of Madness. "
American Sociological Review, 39 (June): 444-452.
Sidel, Ruth. 1975th "Mental illness in China and their treatment." In Labeling
Madness Edited by Thomas Scheffer. Englewood Cliffs: Prentice-Hall
Shopeju, J. 0 1983rd "The social control of mental illness in Nigeria."
Area Unpublished Paper. MA Degree Requirements, University of
Iowa.
So, Alpha I. 1980th Anthropological Structures of Madness in Africa.
Translated by Joyce Diamanti. New York: International University.
Szasz, Thomas, 1961. The Myth of Mental Illness. New York: Harper-hoebs.
Szasz, Thomas. 1996th "Mental Illness is still a myth." In Lawrence M.
Salinger. Guilford, Conn: Dushkin. Pp. 200-205.
Szasz, Thomas. 1998th Cruel Comparison: Psychiatric Control of Society's
Junk. Syracuse University Press.
Veith, I. 1955th "Psychiatric Thought in Chinese Medicine." Journal of History,
Medical and Allied Science :10:261-268th
Webb, Eugene J., Campbell, Donald T., Schwartz, Richard D., Sechrest, Lee
1966th Unobtrusive measures: nonreactive research in social
Sciences. Chicago: McNally.
Webster: The International Dictionary
Yarrow, Marian, Charlotte G.; Murphy, Harriet; DEASY, Leila C, 1968. "The
Psychological Meaning of Mental illness in the family. "In Deviance.
Edited of Probington and Weinber, pp 31-41.

About the Author

Work From Home in Brockton, Massachusetts (MA)