From healing rituals to music therapy: bridging the cultural divide between therapist and young Sudanese refugees

Addressing Stigma Relating to Mental Illness in Low- and Middle-Income Countries

“…In sum, there are specific factors within developing countries that, despite showing substantial stigma and discrimination as described above, may contribute to favorable implementation of anti-stigma projects ( 32 ). Some examples include (a) communities that are more able to tolerate and protect consumers (e.g., within the Jamaican population) ( 34 ); (b) social solidarity by offering work opportunities in local businesses (e.g., tribal or village associations in Latin America) ( 35 ); (c) participation in traditional and religious healing rituals such as musical rituals in Sudanese culture ( 36 ); (d) more flexible job requirements (e.g., agrarian work within rural China) ( 37 ); (e) family and extended kinship or a communal network to support individuals with a mental disorder (e.g., kinship ties in Ethiopia and Tanzania) ( 38 ); and (f) attribution of cultural or spiritual value to psychotic experiences such as visions, or what might be interpreted as prophetic encounters (e.g., Uganda) ( 39 ). We propose that to most effectively implement anti-stigma interventions in LMICs, interventions might best leverage these existing strengths to combat the severe mental illness stigma and discrimination that occurs within these contexts.…”

Sudanese Adolescent Refugees: Acculturation and Acculturative Stress

“…Female Sudanese adolescents may be the most vulnerable to feelings of depression, and as previously discussed, counsellors need to be aware of this, although Sudanese adolescents currently appear to use professional counsellors very little. With the challenges of acculturation in Australia, and as research suggests that 14 to 16 years of age is the best time to intervene in psycho-social development of adolescents (Frydenberg & Lewis, 2002), ▲ a look at coping programs developed with various focuses may help some Sudanese adolescents to sustain wellbeing (Frydenberg & Lewis, 2002;Jones et al, 2004).…”

“The beat will make you be courage”: The role of a secondary school music program in supporting young refugees and newly arrived immigrants in Australia

“…Although there are differences in attributes and needs of refugees and immigrants who have chosen to migrate, many of their needs may initially be similar in the resettlement period and a number of refugees identify as immigrants because of a perceived stigma attached to refugee status (Gifford, Correa-Velez, & Sampson, 2009). To varying degrees, refugees and newly arrived immigrants may face a range of social, emotional, and cultural challenges related to geographical and cultural displacement and trauma experienced both in the country of origin, en route, and in the process of relocation and resettlement (Aroche & Coello, 2002; Berry, 1997, 2001; Fazel & Stein, 2002; Hamilton & Moore, 2004; Jones, Baker, & Day, 2004).…”

“…Other studies have investigated how music and dance programs for young refugees and displaced youth in Sierra Leone, Ghana, and Slovenia assist in developing forms of communication, and a sense of belonging and empowerment, and contribute to cultural maintenance, identity construction, stress relief, integration within the host country, and connection with the home country (Harris, 2007; Jones, Baker, & Day, 2004; Lederach & Lederach, 2010; Pesek, 2009). In discussing the role of music more generally in refugees’ lives, Reyes (1999) suggests that songs, instrumental music, and dance provide an alternative avenue for communication for refugees whose oral communication may be inhibited by danger, trauma, and language difference.…”