Arts programmes are provided as part of the psychosocial rehabilitation for consumers with a mental illness. Consumers have reported that involvement in the arts has facilitated their recovery. This qualitative study was conducted to explore the ways in which involvement in an Australian community arts programme contributed to the recovery process. It also aimed to gain an understanding of intrinsic recovery, which focuses on personal satisfaction and meaning. Eight consumers with a mental illness who were members of a community-based arts programme participated in in-depth semi-structured interviews. The themes that were analysed thematically from the interviews included art as a medium of expression and self-discovery, and changes in internal conditions (spirituality, empowerment and self-validation). The findings revealed the usefulness of arts programmes in providing the external environment that facilitates internal recovery.

Background: Spirituality has been defined as an overarching construct that involves personal beliefs or values that provide a sense of meaning and unity with self, people, nature and universe. Spirituality may be experienced within or outside formal religion. At least in English-speaking countries, therapists reported discussing spiritual issues with service users more frequently than before. In the literature, there continues to be debate regarding definitions of spirituality and how spirituality fits with occupational therapy practice models. Methods and Results: To advance the discussion, we explore the concept of spirituality among indigenous people of Australia and New Zealand, and use mental health as a practice setting to suggest how occupational therapists can address the spiritual needs of individuals recovering from mental health problems. Conclusion: The implications for assessment and interventions to improve coping skills, social support, self-esteem and instil hope of recovery from mental illness are considered.

Jung's Word Association Test was performed under fMRI conditions by 12 normal subjects. Pooled complexed responses were contrasted against pooled neutral ones. The fMRI activation pattern of this generic 'complexed response' was very strong (corrected Z scores ranging from 4.90 to 5.69). The activation pattern in each hemisphere includes mirror neurone areas that track 'otherness' (perspectival empathy), anterior insula (both self-awareness and emotional empathy), and cingulated gyrus (self-awareness and conflict-monitoring). These are the sites described by Siegel and colleagues as the 'resonance circuitry' in the brain which is central to mindfulness (awareness of self) and empathy (sense of the other), negotiations between self awareness and the 'internal other'. But there is also an interhemispheric dialogue. Within 3 seconds, the left hemisphere over-rides the right (at least in our normal subjects). Mindfulness and empathy are central to good psychotherapy, and complexes can be windows of opportunity if left-brain hegemony is resisted. This study sets foundations for further research: (i) QEEG studies (with their finer temporal resolution) of complexed responses in normal subjects (ii) QEEG and fMRI studies of complexed responses in other conditions, like schizophrenia, PTSD, disorders of self organization.

From 1914 to the late 1960s, large numbers of Australian Aboriginal children were forcibly removed from their families and communities and placed in institutional foster care. Recently, attention has focused on the long-term mental health consequence of these forced separations. We describe the symptomatology of a group of nine adult members of the Australian Aboriginal ‘Stolen Generations’ selected for psychiatric examination for legal purposes. Interviews were conducted to Present Mental State Examination standard, using a culturally sensitive reflective listening mode. Interviewees also completed the Goldberg Shorter Anxiety and Depression Questionnaire (GSADQ). The clinical picture shared by all interviewees was consistent with contemporary understanding of the harmful impact of chronic trauma on the developing self. All reported high levels of distress on the GSADQ (means: Anxiety 8.6, Depression 7.8, total 16.4). The symptomatology fit diagnostic constructs of ‘complex PTSD, depressive type,’ with disorders of self-organization, and marked somatizing features. Specific issues of cultural identity conflict were also salient. Indigenous Australian cultures view links to kinship networks ( walytja), land ( ngura), and myth and ritual ( tjukurpa), as central to emotional and psychological well-being. All the members of our sample felt that it was precisely these linkages that had been attacked by the process of removal and deculturation, and that this was the cause of many of their problems. We also consider the larger question ‘how can this happen in a liberal society?’ in terms of Bion’s notions of ‘attacks on linking.