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Background: Recovery-oriented mental health service has become the focus of global change in mental health services. Most of North industrialized countries have adopted and implemented this paradigm in the last two decades. Only recently that some developing countries are trying to follow this step. In Indonesia's case, there has been little attention to developing a recovery orientation by mental health authorities. The aim of this article is to synthesize and analyze the recovery-oriented guidelines from five industrialized countries that we can use as a primary model for developing a protocol to be implemented in community health centre in Kulonprogo District, Yogyakarta, Indonesia. Method: We used a narrative literature review by searching for guidelines from many different sources. We found 57 guidelines, but only 13 from five countries met the criteria, including five guidelines from Australia, one from Ireland, three from Canada, two from the UK, and two from the US. To analyze the data, we used an inductive thematic analysis to explore the themes of each principle as described by the guideline. Result: The results of the thematic analysis revealed seven recovery principles, including (1) cultivating positive hope, (2) establishing partnerships and collaboration, (3) ensuring organizational commitment and evaluation, (4) recognizing the consumer's rights, (5) focusing on person-centeredness and empowerment, (6) recognizing an individual's uniqueness and social context, and (7) facilitating social support,. These seven principles are not independent, rather they are interrelated and overlap each other. Conclusion: The principle of person-centeredness and empowerment is central to the recovery-oriented mental health system, while the principle of hope is also essential to embracing all the other principles. We will adjust and implement the result of the review in our project focusing on developing recovery-oriented mental health service in the community health center in Yogyakarta, Indonesia. We hope that this framework will be adopted by the central government in Indonesia and other developing countries. [ABSTRACT FROM AUTHOR]

Researchers have observed high rates of recovery from first episode psychosis in some cultural settings. This study explores the course and long‐term outcome of a small set of cases of first episode psychoses, focusing on clinical predictors of outcome and local cultural processes supporting recovery in Javanese society in Indonesia. Researchers followed nine individuals with a first episode of psychosis intensively during one year of ethnographic research and measured clinical markers of the outcome at onset and at two‐ and 14‐year follow‐ups. Despite some relapses, a majority of individuals substantially recovered at one year and continued to function near‐normal at 14 years; two cases represent long‐term illness. Clinical factors associated with recovery included the acute onset of illness and short duration of untreated psychosis. Ethnographic research identified cultural models, linked to Javanese folk stories and local Islamic ideas, and social and cultural processes supportive of recovery from psychosis. [ABSTRACT FROM AUTHOR]

The cultural understanding of illness among caregivers of first-episode psychotic persons is a crucial issue. Not only does it influence caregivers' care-seeking behavior and length of time until receiving medical treatment (known as the 'duration of untreated psychosis' or DUP), but it also predicts the outcome of the illness. This article aims to explore cultural understanding and care-seeking behavior among caregivers of psychotic patients in Java, Indonesia. Data for this article have been taken from two studies conducted by our research group in Yogyakarta, Indonesia. Methods of data collection include surveys, case studies, ethnographic fieldwork, and in-depth interviews. Results of analyses, within and across studies, indicate that caregivers have employed diverse cultural explanatory models in order to understand psychotic illness. Local cultural beliefs, including possession and forms of black magic, were among the most common initial concepts held by family members in relation to psychosis. This echoes broader cultural beliefs in Java. However, it was not uncommon for caregivers to also understand illness in psychological terms (such as frustration, disappointment, and stress) and attached medical explanations. Caregivers' understanding of illness also changed over time following the changing course of the illness. Both models of illness and the rapidity of care-seeking are also related to the acuteness of onset. This article concludes that it is important for mental health providers, as well as those designing systems of care, to understand the diversity and changing nature of caregivers' cultural understanding of psychotic illness. [ABSTRACT FROM AUTHOR]

The treatment gap in mental health care in Indonesia is a critical issue due in large measure to the dearth of professional mental health staff. In response to this need, our team designed a mental health training program for existing community health workers. The training program was offered to 65 participants at 2 (two) community primary care center (Puskesmas); we evaluated the training program with quantitative and qualitative methods. We assessed the gains in knowledge using a 20-question knowledge assessment test. In addition, in Puskesmas 1, the test was repeated as a follow-up test 4 months after the training. Statistical analysis showed that the differences between pre-test and post-test scores were significant in both Puskesmas 1 (p = 0.004) and Puskesmas 2 (p < 0.001). This study concluded that the model of integrative training appears effective for preparing Indonesian CHWs to recognize and respond to needs for mental health care. [ABSTRACT FROM AUTHOR]

Recent writing in anthropology, particularly of Southeast Asia, suggests a "spectral" turn within ethnographic theorizing, influenced by Jacques Derrida's Specters of Marx and wide‐ranging writing on ghosts, haunting, and spectrality within cultural studies. This article argues that "haunting" and "hauntology" have a critical place within psychological anthropology and theories of subjectivity. The article provides a personal genealogy of how the author has come to use this concept for reflections on over 20 years of work in Indonesia. And it makes four suggestions for theorizing hauntology in psychological anthropology. It suggests first, that hauntology requires that we address the complex processes through which traumatic dimensions of contested historical experience are simultaneously kept hidden and made visible, and second that such accounts must address the complex relations between individual psychological experience and the political, which in turn requires a conception of the barred self and its haunting. Third, it suggests that we address questions of why outbreaks of ghosts appear when they do and what kinds of social and psychological responses they provoke. The article concludes with a brief exploration of the possibilities of a "hauntological ethics." [ABSTRACT FROM AUTHOR]

This paper provides an overview of more than 22 years of research conducted in the central Javanese province of Yogyakarta, Indonesia, by teams of researchers associated with Gadjah Mada University and Harvard University, led by the authors of this essay. This work is placed in the context of the very limited literature on early psychosis and mental health services in Indonesia. It provides an overview of mental health services in Indonesia and of this team's research trajectory, then addresses four key domains: the cultural phenomenology of early experiences of psychotic illness; patterns of onset, with a particular focus on extremely rapid onset psychoses; patterns of care-seeking for first episode illness; and mental health services and patterns of utilization. It then discusses the importance of rapid onset psychosis for research on early psychosis, and the question of whether collinearity of rapidity of onset and rapidity of care-seeking raises questions about the long-standing finding that a short duration of untreated psychosis leads to better outcomes. It concludes by discussing difficulties of prioritizing early intervention models in settings with very low mental health resources. [ABSTRACT FROM AUTHOR]

Aim: Brief psychoeducation for families of psychotic patients has been shown to significantly increase family members' knowledge of the disorder. This increase is associated with reductions in relapse and rehospitalization. The aim of this study was to assess the effectiveness of brief psychoeducation about schizophrenia to caregivers of patients in early phases of psychotic disorders in Yogyakarta, Indonesia. Methods: This study was a prospective, randomized trial with 2 parallel groups. Subjects were patients in the early phase of psychotic disorders and their respective caregivers. Inclusion criteria included a diagnosis of acute and transient psychotic disorders, schizophrenia, schizoaffective disorder or delusional disorder. Participants were randomly assigned to either control or intervention groups by means of paired simple randomization. A brief psychoeducation was conducted for both the patients and caregivers. The interventions were conducted in 4 interactive sessions, once per week. Effectiveness was measured using standardized instruments before the intervention, and at 1 and 6 months post‐intervention. Assessment instruments included the Knowledge of Psychosis (KOP), the Compliance and Relapse Assessment, the Brief Psychiatric Rating Scale and the Positive and Negative Symptoms of Schizophrenia scale. Results: Interventions improved KOP scores significantly in the intervention group. The intervention group had increased regularity of follow‐up with health providers and improved compliance. No statistically significant difference in relapses/rehospitalization was observed. Conclusions: This study demonstrated that brief psychoeducation with caregivers of patients with early phase psychosis was feasible in our setting, significantly improved caregivers' knowledge, and resulted in improved regularity of contact with health providers and compliance with pharmacotherapy. [ABSTRACT FROM AUTHOR]

In both the Acehnese and Indonesian languages, there is no single lexical term for “nightmare.” And yet findings from a large field research project in Aceh that examined post traumatic experience during Aceh’s nearly 30-year rebellion against the Indonesian state and current mental distress revealed a rich variety of dream narratives that connect directly and indirectly to respondents’ past traumatic experiences. The results reported below suggest that even in a society that has a very different cultural ideology about dreams, where “nightmares” as such are not considered dreams but rather the work of mischievous spirits called jin, they are still a significant part of the trauma process. We argue that it is productive to distinguish between terrifying and repetitive dreams that recreate the traumatic moment and the more ordinary varieties of dreams that Acehnese reported to their interviewers. Nightmares that refer back to conflict events do not appear as an elaborated feature of trauma as the condition is understood by people in Aceh, but when asked further about their dreams, respondents who reported symptoms suggestive of PTSD were more likely to report PTSD-like dreams, memory intrusions that repeat the political violence of the past. [ABSTRACT FROM AUTHOR]