Interview
How Poor Mental Health Costs Nigerian Economy N21.6 billion Yearly – Merino
Published
4 years agoon
Dr Akindotun Merino is a professor of psychology based in the United States. She is the president of Jars Education Group whose goal is to help restore people and organisations to optimal well-being and productivity. She is also the founder of African Mental Health Alliance. In this interview, she talks about her mental health programme holding in Lagos on Friday, the importance of mental health and the various roles government, institutions and individuals can play to have citizens with sound mental health. Excerpts:
Why are you in Nigeria now?
I am in Nigeria to push this mental health advocacy. We do have programmes in mental health, a round table, a symposium of sort and we are gathering legislators and stakeholders, psychiatrists, psychologists, policy makers and anyone who has interest in mental health to see how we can as a nation move forward in making this a structured and systemic part of the nation. When we talk about mental health, we are talking about the mental wellbeing of people, one needs to know that mental health issues contribute a lot to human right violation, premature death, all kinds of deterioration of health, global and national economic loss. A study says that over $6trillion is lost as a result of mental. Mental health has to do with anything about health.
What do you tend to achieve with the symposium?
The vision of the programme is to gather practitioners, gather advocates, legislators, gather laypeople interested so that we can start to talk about mental health. It is for both awareness and policy development. Our goal is that people achieve the highest standard of health and wellbeing they can achieve in this world. It is important that socially, in your marriage, academically anywhere, mental health is very important. We are trying to reduce the stigma, reduce the discrimination, we are ready to talk about it.
There are a lot of issues around mental health ailments in the US despite the awareness, what’s your take on that?
When we talk about people killing themselves or carrying guns, they have to deal with the second amendment in the US that allows you to protect yourself. People committing suicide is a global thing and the reason why we do not hear about it so much in this country and Africa is because there is no much report on that. People are committing suicide here, domestic violence. There is nothing much that is going on in the outside world that is not happening here, just that we are not talking about it. Most people do not even know it is trauma, most people do not even know it is mental health. When you see someone who cannot keep a job, always angry, tends to be crying all the time or something like that if you do not address it the way it ought to be, it could lead to serious mental problems. Even in the United States we still do outreach to the minority communities, African communities, religious communities because these communities we need to train them and make sure we begin to address the impact of all the mental health in the society.
Do you think we have enough structures to manage mental health ?
We are having this symposium to see what is out there, what people are doing, not like there is no structure but just that individuals will like to manage it in their own spaces, there is no guidance. If there is no mental health, there won’t be a sustainable economy. Depression and anxiety in Nigeria cost the economy N21.6billion annually. The treatment coverage is low, that is why we are doing this, to stop losing people to this pandemic, there is a mental health pandemic that we need to make sure that we address it. We hear of few cases of suicide, we want to tell people that this is treatable, no one has to die from it. Do you know that when you have mental health issues, it lowers your life by 10 to 15 years? This is so serious that we need to talk about it. What I do tell people is that if you are experiencing any sort of suicidal thoughts, some kind of anxiety, you have to talk about it. One of the cures for depression is connection to check on people. In Nigeria, people connect together. But it feels people are getting isolated, people need to be checked on.
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Which states do you think are investing in mental health?
The Kaduna State government is doing a lot, they have a structure, we are having a conversation with them and Lagos State has done somethings in mental health too. Everybody is at the beginning of putting structures together so that people can have access. The most fundamental thing is training, especially in trauma care so that they can care for people who are traumatized and when people are trained to know what to look for it tends to help a lot. One of the basic things we have to do as a nation is to know what to look out for. It is important to train staff members and teachers, it is just a little thing that is to be done in the system, to create a structure that is sustainable.
What’s your take on criminalizing suicide in Nigeria?
Criminalizing suicide, most states said they do not implement that legislation, it is an old law that needs to be changed, it has no business being in any kind of law in our land. It needs to be removed, it does not speak well for us a nation. It is like if you have cancer and somebody said they are going to put you in prison for having cancer, that does not make sense. People who commit suicide, it is not that they wake up one morning and decide to jump off the bridge, no, there are extreme mental issues that have impacted them. Sometimes it could be environmental, biological issue, it could be psychological issues and they do not just happen. It is one of the reasons we are having this symposium, it is very important so that we can talk about how to get our voices heard so that that particular law should be taken out.
A lot has been done n the area of mental health but yet not much outcome. What innovative approach are you bringing to ensure sustainability?
I am not sure a lot has been done, a little has been done in mental health in Africa. We have not implemented the WHO expectation of twenty something years ago, we have not allocated money to mental health. Saying that a lot has been done, I do not agree with that, we have not even done the bare minimum for mental health. What we need to do first, professionals have to come together, have a national resource and number two, we have a national mental health number so that everybody knows the number to get access to. We need to train all the medical staff so that they can know what to look for. We can start with these two basic things. Awareness, make sure medical personnel are trained in trauma and mental health 101 and also make sure that we have advocates who are championing the legislation.
People feel stigmatized and often seek refuge in faith-based institutions. How can these institutions be integrated into mental health care?
One of the things we need to do and are doing is to talk to faith-based institutions. We talk to churches about mental health that it is not opposed to faith. Mental health is everyone’s responsibilities. As a Christian, talking about mental health Jesus did not just die for our physical health but emotional and psychological health. So we connect with people with large congregations. We let them know we are not bringing anything, rather it is scriptural. We educate them on the importance of mental health wellness. Again, the faith-based institution need to get trained or hire trained personnel. We salute the work being done in some faith-based institutions who have done well in this area but one of the issues is that we need more rehabilitation centres and be monitored. Individuals, faith-based institutions need to be trained or hire trained people so that they can know what to do. If you want to have a mental health programme in your church, make sure you have to follow the mental health protocol.
What are the effective roles the government can play?
Government roles, create awareness, we need a mental health campaign, we need trauma-informed campaign, we need national and statewide campaigns, even at the local government. All hands have to be on deck. It is not a one-man show so that people will know that it is there. Trauma-informed care matters will need this sort of care. People need to know the symptoms to look out for regarding mental health issues, like if you see yourself yelling all the time, if you see yourself sleeping more than you should, if you notice you are crying when you are not supposed to, you have thought in your head you cannot go on, you need to talk to somebody. Persistent headache and stomach ache should also be looked out for.
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INTERVIEW
How A Dull Student Graduated From University With A First-class Degree
Published
5 months agoon
June 18, 2024How do you feel after making a first-class degree from the Nasarawa State University?
I feel very elated, in fact it’s a dream come true. At the time I got admission into Nasarawa State University Keffi, a lot of students tried to discourage me, including some of my course mates for being too serious with my academics, some of them even said “nobody will give you first class”. But after my first semester result at 100 level came out, I had 4.30/5.0. This was the moment that changed everything, I realized it was a goal possible to attain only if I put in more effort and work smarter. At the 200 level first semester, I already had a first class CGPA of 4.53, so I just kept on with the tempo. Although faced with so many challenges, at the end graduated as the best student in my department with a CGPA of 4.59
What are you doing currently?
Currently, l’m serving my father’s land under the umbrella of the National Youth Service Corps (NYSC). It’s a privilege to serve, I must say and I’m using this opportunity to impact the students at my PPA and ensuring they get the best education in both practical and theoretical aspects of their studies.
Judging by your name Emmanuel Edirin Onomuakpokpo, you are obviously from Delta State in the South-south. Why did you leave all the universities in the South-south to attend Nasarawa State University?
After I wrote my first JAMB in 2017, Delta State University, Abraka (DELSU) was the first school to which I applied. My dad wanted me to go for medicine but unfortunately I applied for medical biochemistry instead because I didn’t hit the cut-off mark for medicine in my JAMB. However, I had 98/100 in their Post-UTME exam but yet was not given admission to study medical biochemistry. I could remember crying my eyes out that year, seeing my friends whom we graduated from secondary school together gaining admission to universities, I never wanted to sit at home doing nothing. May be it was actually God’s plan not to get admission then because medicine was never something I envisaged for myself. My drive had always been agriculture because I have always loved the idea of growing food and feeding the nation as a kid. So, studying an agricultural discipline would be to me a fullfiment of that dream. The next year 2018, thanks to Engr. Uzoma Kenneth .K, a neighbour of ours at the time and a family friend who introduced me to the concept of agricultural biotechnology, he told me this was the future of modern agriculture and encouraged me to focus my attention there since I already had interest in agriculture. So that very year I researched schools that offer this course, to the best of my knowledge Nasarawa State University Keffi was the closest I could find. Proximity to the university was another advantage to me since we resided in Nasarawa State. These and many other factors contributed to me leaving all the universities in the South and studying at the prestigious Nasarawa State University, Keffi.
What inspired you to attain that academic height?
Let me cut the long story short. I wasn’t always this brilliant and intelligent. There was a time I was called dull by my principal when I was in primary school. I struggled with my academics so much that my principal had to advise my mum to change my school because he couldn’t help my situation. This made my mum cry so much and I could feel her pains. After my mum agreed to change my school, I was repeated and had to be in the same class with my younger sister at the time. The moment I will never forget was one fateful morning, I was seated at the back sit of the class writing my exams, I think English Language, as I was focused on my paper suddenly I heard my name Emmanuel!! with a thunderous and aggressive voice, when I raised my head up it was my quantitative reasoning teacher Mr. Haruna. I will never forget his name. He called me out to the front of the class, and without first telling me the crime I had committed, he gave me a dirty slap. After which in an angry tone, he told me I failed his quantitative reasoning exam, that I had 16/70. I held my face with my hands, because I was very fair, the marks of his hands were visible on my face. I went home that day with that trauma and anger and told myself that never again would I be humiliated because of my academic performance. I didn’t just tell myself out of emotion, I backed it up with actions. Nobody was telling me to read my books, I told myself, I stopped playing too much and I began focusing on my books. The next term after the previous one the incident happened, I came second in class. This made my mum so happy . My dad was in Benin at the time, he had to send a bicycle for me as his present to show his appreciation of my performance. I was happy with myself too. From then on, there was this consciousness I woke up to that ignited my desire to become the best in everything I do. I was also inspired by my dad’s academic performance, Mr. Augustine A. Onomuakpokpo. He graduated with a second class upper. At the time I got into the university I told him I was going to beat his results. He challenged me to it and now I guess I won, all glory be to God.
Did you envisage coming out of the university with that class of degree?
At first I envisaged graduating with a good grade, maybe second-class upper degree. But after my first semester result at the 100 level, I took a pen and wrote on a sheet of paper “l’m a First-class Plant Biotechnologist” and pasted it on my wall in my room. At this point I knew it was possible and waking up everyday to the writing on my wall, I became restless and heavy each time I missed out on my reading timetable because the man on the wall was the only thing I could see.
What were the challenges you faced and how did you overcome them?
The challenges were numerous but the most daunting one was the issue of balancing my academic life, social life and spiritual life. I had to find a way to be active in all. To surmount the issue of socialization, when I got into the university at the 100 level, because of how pro-active I was in all things pertaining to student welfarism, I was made the course representative. This exposed me to interacting with students from different backgrounds, cultures and traditions. I had to develop leadership skills, listening skills and attentiveness to be able to shoulder the responsibilities of being a course rep and secretary general of the department. I was also very active in religious activities. During the 100 level second semester, I discovered that from 100 – 400 levels, there was no group dedicated to actively putting my school especially my department in prayers, so I formed one and congregated students to intercede for the department. I believe our prayers worked and God helped us. Although I was engaged with all these activities, I also ensured that only 20% of my time was given to them and 80% of the time, I was always on my books.
How did your lecturers support you ?
I wouldn’t have achieved this great feat without the help of my lecturers. At this point, I’m proud to call them my mentors. They include Dr. Bello Abdulkarim, Dr. Muhammad Hassan Sani Loko and my very unquantifiably supportive supervisor Prof. J. C. Onovo. They saw the potential I was carrying, and they drew me close like a father would a son and constantly fed me with words of encouragement. Dr. Bello Abdulkarim and Dr. Muhammad Hassan Sani Loko would always admonish me and call me to order when they noticed I had derailed. University is a place filled with so many distractions, sometimes we may get carried away by activities forgetting the very reason why we are there. Having people like these was a blessing to me and I’m proud to say these were the people that encouraged me and pushed me beyond my self to bring out academic excellence in me.
What is your plan after your youth service?
My plan after my youth service is to get a fully funded scholarship in Canada, USA or Europe, to further my academic career in order to gain advanced knowledge in scientific research especially in the area of biotechnology, genome sequencing, environmental conservation, plant breeding and genetics, and bio-resource engineering. So that with the scientific skills acquired from this programme, I would be able to positively impact the Nigeria agricultural sector and the world at large, to help combat the issue of food insecurity and to proffer solutions to plant-related issues using biotechnology.
What advice do you have for students who desire to graduate with a first-class degree?
My advice is simple, make your academics your priority and exclude unnecessary distractions and put God first. Have a CGPA goal for each semester and remember each time you fail is an opportunity to reinvent yourself to do better the next time you try.
Interview
Toyin Falola Interviews To Hold Panel Discussion On Languages And Archives In Knowledge Reproduction About Africa
Published
9 months agoon
February 8, 2024The Toyin Falola Interviews has scheduled a discussion with distinguished panelists, Professors Ngom Fallou, Ghirmai Negash, Abiodun Salawu, and John Mugane, who will be sharing their expertise on “Languages and Archives in Knowledge Production About Africa”.
Sunday, March 3, 2024
5 PM Nigeria
10 AM Austin
Register and Watch:
https://www.tfinterviews.com/post/Languages
Join via Zoom:
https://us02web.zoom.us/j/81714206181
By Toyin Falola
Of all the things that have happened to the African continent in the past decades, the growth and expansion of Christianity and Islam have been one of the most impressive. This deep commitment to faith is not totally removed from the natural gravitation toward hope and positivity. Against the background of declining opportunities, many Africans have found solace in religion and the promise of a better life. If things don’t work well on Earth, the afterlife offers more than a promise.
Within the enormous growth of Christianity in Africa has been the steady rise in the popularity and expansion of Pentecostalism. The socio-economic, religious, and political nuances of the rise of Pentecostalism will be one of the subjects of the Interview with a preeminent figure, Apostle Professor Opoku Onyinah, on February 4, 2024.
Pentecostalism on the African continent dates to the early 20th century, with the earliest movements such as the Apostolic Faith Mission, Assemblies of God, the Pentecostal Zionist Movement (all in South Africa), l’Église Harriste (in Côte d’Ivoire), Christ Apostolic Church, morphing from Precious Stone Society, and the Apostolic Church (all in Nigeria). Some would argue that I may be confusing some of these churches with latter-day Pentecostal ones.
Pentecostalism took off during the colonial era, heavily influenced by the American Pentecostals, including but not limited to William Seymour (who wrote the Apostolic Faith newspaper that sparked the influx of Pentecostalism into the continent), Lucy Farrow, Paul Marty, and Julia Hutchins. Like all successful expansions in history, the Pentecostalist movement came to Africa at a time when the environment was fertile for its growth. Some would also argue that Pentecostalism was homegrown.
The African people were subjected to colonialism, and in seeking a way out, they found hope in the core ideals of the new movement — grace, salvation, an afterlife, spiritual empowerment through the Holy Ghost, healing, and wonders — promises that held liberation for the people and freedom from the shackles of the second-class citizenship that colonialism offered them on their soil.
The case has often been made in favour of classifying religion as a social concept. This classification does not seek to discredit the divinity that any of the religions claim. However, it is a way to argue that religions belong in the human society, by humans; as much as cultures and civilizations belong to the human society. A point of note in the argument for the classification of religion as a social concept is religious syncretism. Just like any other human social phenomenon capable of influencing and being influenced by other phenomena, religions and religious denominations and factions influence and get influenced by other religions and religious denominations, and Pentecostalism is not an exception.
Pentecostalism has witnessed several cultural adaptations and syncretism. Religious worship among Christians is subjected to personal perceptions and subjective interpretations of the divine. A Christian can only offer worship in the best way he can conceive in his mind who his Creator is. He can imagine the wonders of the Creator. Therefore, as the Pentecostalism movement grew in popularity across and spread across the African continent, it was influenced by several indigenous African belief systems and practices.
The result has been a dynamic interplay of Pentecostal Christianity with traditional African spirituality, giving rise to unique, Afrocentric expressions of faith. One of these unique, Afrocentric expressions of faith is the upbeat mode of religious worship among Pentecostal churches. This upbeat mode reflects vibrant and lively music, energetic dancing, loud prayer sessions, and an insurmountable belief in the intervention of divine forces in terrestrial affairs.
Furthermore, the communal nature of African societies, influencing the people’s strong belief in and connection to their ancestral heritage, has made the belief in and war against ancestral curses, “village people”, and witchcraft popular elements in the Pentecostalism practised in the African continent. From the earliest years, prayers of war against witches, wizards, and enemies formed an integral part of churches such as the Christ Apostolic Church and even served as one of the biggest factors in the swift growth and expansion of African Pentecostal churches.
I stated above that Pentecostalism has been one of the fastest-growing phenomena on the African continent. However, it is vital to note that Pentecostalism’s growth has not only been about the founding of several churches and the expansion of such churches across Africa and other continents. Beyond its spiritual dimensions, Pentecostalism has highly influenced the social landscape in Africa. The swift growth and expansion of Pentecostal churches, the construction of mega-church buildings, and the management of several church-owned operations have also meant that these churches have become large employers of labour, with thousands of members earning their living through church operations. Some of these large Pentecostal churches own printing presses, primary schools, secondary schools, and universities — some of which have gone on to be ranked among the best institutions on the continent.
These large-scale operations have afforded people access to education and employment, two of the most critical elements in any society. Furthermore, donation and support outreaches are an integral part of the existence of many of these churches. There is no denying the level of influence Pentecostal churches wield in society, from the grassroots to the elite strata, especially as their large sizes mean they can always boast of members in every industry and at every level. The brotherhood approach of these Pentecostal churches means members are quick to identify and help each other. This, often called “being favoured”, is a case where members of mega Pentecostal churches belonging to the elite strata of society find placement for their fellow church members at government parastatals and institutions, multi-national companies, and other companies.
The founding of mega Pentecostal churches and the construction of grand worship centres have also been instrumental in the construction of healthcare centres, road networks, and housing structures. Furthermore, several African Pentecostal churches have been involved in the organization of large-scale empowerment programs, especially for women and youth, and community development initiatives, including serving as pressure groups to influence government policies.
In saying that Pentecostalism in Africa has experienced immense growth, I am also saying that while globalization has become increasingly realistic with the increased connectivity of people across the globe, Pentecostal churches in Africa have tapped into the advantages of technology to bring their operations to a global audience. Several Pentecostal African churches — such as The Redeemed Christian Church of God, the Christ Apostolic Church, The Apostolic Church, United Family International, Church Doxa Deo, CRC Church, the Living Faith Church, Deeper Life Bible Church, and the Church of Pentecost — have established a global presence spanning hundreds of countries, influencing the diaspora community, and contributing to the global Pentecostal movement.
The introduction of satellite television networks played a crucial role in the expansion of African Pentecostal churches into the diaspora. As members of these African churches relocated to other countries, they sought the need to continue in fellowship with their churches and founded branches in their new locations, getting an easy connection to the headquarters through the internet, satellite television, and transnational networks. African Pentecostal churches in the diaspora do not only impact global Christianity, but they also play an unmistakable role in the shaping of the religious experiences of the African diaspora, serving as a haven and a new family for new immigrants and positioning as centres of cultural preservation, spiritual solace, and community building.
Although there has been immense growth and expansion within the Pentecostal movement in Africa — with an undeniable socio-economic impact — there are deeds and developments among Pentecostal churches on the continent that leave room for criticism and questions.
To properly explore Pentecostalism in Africa, it is vital to examine some of the critiques that have been levelled against Pentecostal churches on the continent. The first and perhaps biggest concern that has been brought up in the wake of the growth of Pentecostalism has been the commercialization of spirituality, a phenomenon that has manifested itself through several dimensions. There have been cases of churches categorizing spiritual problems and assigning financial costs to each category for members seeking deliverance.
There has also been an emphasis on tithes, offerings, and giving back to the church, sometimes overly emphasized at the detriment of the giver, who may not be financially buoyant but must succumb to the pressure and belief in the promises of manifold blessings and the multiple returns on every token given for every token given.
Several Pentecostal churches in Africa promote the prosperity gospel, which has seen their leaders rank among some of the wealthiest spiritual leaders in the world. The theological concepts of the prosperity gospel emphasize material wealth as a sign of God’s favour, sometimes elevated as the core of a church’s message, thereby ignoring the possibility of members seeking wealth, including through financial misappropriation, fraud, embezzlement, and other crimes.
Over the years, doctrinal controversies have also rocked the Pentecostal movement in Africa, sometimes threatening to disrupt the movement and tear it asunder. Although Pentecostal churches on the continent share some common beliefs revolving around salvation through grace, healing, and some other concepts, there are stark differences in some of their doctrines, with some churches accusing others of peddling heresy. The doctrinal divergence in the African Pentecostal movement has sparked theological debates, including spiritual gifts, speaking in tongues, the role of women in the church, and what constitutes holiness.
Pentecostalism in Africa has come a long way, and by all indications, it shows the potential to grow in leaps and bounds. It is, therefore, with utmost pleasure that I invite you to join us on the next edition of The Toyin Falola Interviews, where we will host Apostle Professor Onyinah — a scholar of excellence and a leading theologian in the field of African Pentecostalism.
Sunday, February 4, 2024
5:00 PM Nigeria
4:00 PM Ghana
10:00 AM Austin CST
Register and Watch:
https://www.tfinterviews.com/post/opokuonyinah
Join via Zoom:
https://us02web.zoom.us/j/87059407807