Regarding the June 14 article, "Cops as Counselors": We cannot expect police officers to have the training of a mental health professional. However, it is necessary that they be provided some training on addressing the needs of those in crisis.
It is unfortunate that because of this lack of training that the potential for unnecessary escalation of crisis exists. It is unfortunate as well to see how dismal the mental health system is, which often treats people in crisis as objects, not people. For many individuals in crisis, both police and mental health professionals use force and coercion rather than compassion.
I recall in my work with a young man experiencing an extreme state of mind where he had delusional thinking and the hearing of voices. When police became involved, this often made him more afraid and agitated. I sought to connect with him, to build a relationship of understanding, and to join with him where he was. It took patience, but this was always a more effective means of de-escalation.
I suggest that there be a team of individuals to accompany police to crisis calls, people who may be familiar with the person in crisis as well as those with an appropriate level of training in dealing with crisis.
Some may argue about the inherent cost of such a program. However, I think it would be a huge investment in people's lives and offset the expense of unnecessary psychiatric hospitalization.
Lastly, I must comment on the choice of interviewing NAMI representatives as spokesmen for distressed people. This organization purports to be an advocacy group for the mentally ill. However, after Sen. Charles Grassley of Iowa requested information from this organization, it was learned that they receive vast funding from the pharmaceutical industry. This makes them spokesmen for that industry, not the true needs of those in distress.
DAN L. EDMUNDS Ed.D.
www.DrDanEdmunds.com
KINGSTON, PA AUTISM CONSULTATION Dr. Dan L. Edmunds, Ed.D.,B.C.S.A.,DAPA- is a highly sought after psychotherapist, Existential Psychoanalyst, autism specialist, social activist, speaker,and author. Dr. Edmunds's work is devoted to drug free, relational approaches for children, adults, and families undergoing extreme states of mind, autism and trauma. Dr. Edmunds can be reached for consultation at batushkad@yahoo.com. Dr. Edmunds' private practice is in Kingston and Tunkhannock, PA.
Dr. Dan L. Edmunds, Ed.D,B.C.S.A.,DAPA.
e-mail: batushkad@yahoo.com
Wednesday, June 17, 2009
Monday, June 15, 2009
I DOUBT IT: FROM BELIEF TO UNBELIEF
Recently, I wrote an essay detailing my experiences with various religious groups and my period of serving as a chaplain. I also commented on why I have come to a rejection of certain religious thought and conceptions. It was suggested to me to expand that essay into a book and I am presently undetaking that endeavor, with the title to be of the forthcoming work, "I Doubt it: From Belief to Unbelief"
-Dan L. Edmunds, Ed.D.
Professor of Comparative Religious Studies and Human Services
www.DrDanEdmunds.com
-Dan L. Edmunds, Ed.D.
Professor of Comparative Religious Studies and Human Services
www.DrDanEdmunds.com
RESPONSE TO SCRANTIN TIMES ARTICLE, 'COPS AS COUNSELORS"
Editor:
I am writing in regards to the article, "Cops as Counselors" (Sunday, June 14, 2009). We cannot expect police officers to have the training of a mental health professional however it is necessary that they be provided some training on addressing the needs of those in crisis. It is unfortunate that because of this lack of training that the potential for unnecessary escalation of crisis exists. It is unfortunate as well to see how dismal the mental mental health system is, which often treats people in crisis as objects, not people. For many individuals in crisis, both police and mental health professionals use force and coercion rather than compassion. I recall in my work with a young man experiencing an extreme state of mind where he had delusional thinking and the hearing of voices. When police became involved, this often made him more afraid and agitated. I sought to connect with him, to build a relationship of udnerstanding, and to join with him where
he was. It took patience, but this was always a more effective means of de-escalation. I suggest that there be a team of individuals to accompany police to crisis calls, people who may be familar with the person in crisis as well as those with an appropriate level of training in dealing with crisis. Some may argue the inherent cost of such a program, however I think it would be a huge investment in people's lives and offset the expense of unncessary psychiatric hospitalization. Lastly, I must comment on why the author of this article chose to interview NAMI representatives as spokespeople for distressed persons. This organization purports to be an advocacy group for the mentally ill however after Senator Charles Grassley of Iowa requested information from this organization, it was learned that they receive vast funding from the pharmaceutical industry. This to me, makes them a spokesperson for that industry, not the true needs of those in distress.
-Dan L. Edmunds, Ed.D.
www.DrDanEdmunds.com
I am writing in regards to the article, "Cops as Counselors" (Sunday, June 14, 2009). We cannot expect police officers to have the training of a mental health professional however it is necessary that they be provided some training on addressing the needs of those in crisis. It is unfortunate that because of this lack of training that the potential for unnecessary escalation of crisis exists. It is unfortunate as well to see how dismal the mental mental health system is, which often treats people in crisis as objects, not people. For many individuals in crisis, both police and mental health professionals use force and coercion rather than compassion. I recall in my work with a young man experiencing an extreme state of mind where he had delusional thinking and the hearing of voices. When police became involved, this often made him more afraid and agitated. I sought to connect with him, to build a relationship of udnerstanding, and to join with him where
he was. It took patience, but this was always a more effective means of de-escalation. I suggest that there be a team of individuals to accompany police to crisis calls, people who may be familar with the person in crisis as well as those with an appropriate level of training in dealing with crisis. Some may argue the inherent cost of such a program, however I think it would be a huge investment in people's lives and offset the expense of unncessary psychiatric hospitalization. Lastly, I must comment on why the author of this article chose to interview NAMI representatives as spokespeople for distressed persons. This organization purports to be an advocacy group for the mentally ill however after Senator Charles Grassley of Iowa requested information from this organization, it was learned that they receive vast funding from the pharmaceutical industry. This to me, makes them a spokesperson for that industry, not the true needs of those in distress.
-Dan L. Edmunds, Ed.D.
www.DrDanEdmunds.com
Sunday, June 14, 2009
PRISON ABOLITION
I am a supporter of the prison abolition movement. The United States has the highest documented incarceration rate. There is vast racial and class disparity within this system and prisons have failed to provide anything rehabilitative to these individuals. There are countless individuals who have committed non-violent crimes who are separated from their families, languish without any skills, are put in settings where violence is actually promoted, not discouraged. We find many situations where a young, poor person will be sent to lengthy time in prisons, whereas those with the resources to hire extensive (and expensive) legal representation are not sent to prison. Many residential 'treatment' centers for juvenile offenders can be seen in the same way, they are not always rehabilitative but rather seek the young persons conformity. The efficacy of such programs are questionable and there have been countless documented abuses in these facilities, not to mention that many of these young persons are typically disadvantaged. According to the National Center for Children in Poverty, in 2002 alone, states and the federal government spent more than $4.2 billion on residential treatment for children and youth with less than stellar outcomes. Program evaluations showed a very low rate of success for residential 'treatment' programs.
The disadvantaged are always the ones who are more likely to be psychiatrically drugged for reasons of social control and who are typically oppressed. I believe that we can find a more rehabilitative and restorative model of justice, and that we must focus our efforts on community based alternatives. In addition, if we focused more time and energy on the roots of crime, which largely is a social justice issue, and we transformed ourselves and how our society operates, particularly in regards to the disadvantaged, we would see a vast decline in crime. But as people feel hopeless and desparate, the chances of their entering into criminal actions for 'survival' remains high. When persons are released from prison, they are often set up for failure, as who wants to hire a convict? Thus, a cycle is started, and thr ruling class benefits, because these days the prison system has become a for profit industry. We must come to a greater sense of equality, fairness, and then it may be that what we term 'justice' may really arise.
-Dan L. Edmunds, Ed.D.
www.DrDanEdmunds.com
The disadvantaged are always the ones who are more likely to be psychiatrically drugged for reasons of social control and who are typically oppressed. I believe that we can find a more rehabilitative and restorative model of justice, and that we must focus our efforts on community based alternatives. In addition, if we focused more time and energy on the roots of crime, which largely is a social justice issue, and we transformed ourselves and how our society operates, particularly in regards to the disadvantaged, we would see a vast decline in crime. But as people feel hopeless and desparate, the chances of their entering into criminal actions for 'survival' remains high. When persons are released from prison, they are often set up for failure, as who wants to hire a convict? Thus, a cycle is started, and thr ruling class benefits, because these days the prison system has become a for profit industry. We must come to a greater sense of equality, fairness, and then it may be that what we term 'justice' may really arise.
-Dan L. Edmunds, Ed.D.
www.DrDanEdmunds.com
Friday, June 12, 2009
MY ENCOUNTER WITH RELIGION
MY ENCOUNTER WITH RELIGION
by Dr. Dan L. Edmunds, Ed.D.
Professor of Comparative Religion and Human Services
Founder, International Center for Humane Psychiatry
When I was 4 years old, I had my first encounter with the realm of religion. I was dressed in white shorts with matching white dress shirt and tie. I accompanied by great grandmother to the services at First Baptist Church in Apollo Beach, Florida.
I went to a summer camp at the YMCA in Town N' Country in Tampa for a few weeks. This YMCA later burned down and the land was boughtr by Buddhists who turned it into a Temple. When I was 18, I visited this Temple with my mother and brother. We were treated with much warmth and compassion by a Vietnamese Buddhist monk who offered us food and conversation.
My next encounter would be at a Lutheran summer camp that I attended with my cousin at my mother's insistence when I was 7. Even though I was only 7, I can remember to this day being disturbed by their frequently sending envelopes home with me asking for donations. This was on a weekly basis. I did not enjoy this camp, maybe even though a child I could read something about the insincerity of some of the people there. It was not until 13 that I attended any other religious service. A family friend with Lou Gehrig's disease invited us to two different groups he attended, one was a Messianic Hebrew congregation, the other a Full Gospel Church. This family friend was a man with a great heart, so I decided to attend with him. It was during this time, I encountered my first time seeing persons 'slain in the spirit' and 'prayer in tongues'. I did not find anything spiritually uplifting about what I saw at all but was actually terrified by what looked like a person having a seizure. I had some Reform Jewish friends at school, and after my exposure to the Messianic Hebrew Congregation, I wanted to see what authentic Judaism was. I attended Congregation Har Shalom in Fort Collins and participated in a summer course on learning Hebrew. I found many friends at the Temple, but felt in spite of this that there was some exclusivity because of my not being born and raised in a Jewish home. I spent two years attending the Temple, but finally decided that I did not fit into the Jewish community, though I had respect and admiration for Judaism. I was studying about the Middle East in Middle School, I was 15. As a project, I decided to interview some individuals at the local Islamic Center. It was here I encounterd Ali, a kind gentleman from Saudi Arabia. He later invited me to his home for dinner and introduced me to others in the Muslim community of Fort Collins. I spent another two years studying Islam, learning the Qur'an and Hadith. To this day, I still remember how to recite Surah Al Fatiha, Surah Al-Ikhlas, and Surah Al-Kauthar as well as how to chant the Adhaan. I began working for a man, Ahcene, from Algeria, and every Friday attended the congregational prayers with him.
Islam was a simplistic religion based on the oneness of God, however I must admit I was distressed and remain distressed about the militant nature of the religion. My friend, Margaret, was a Mormon, and she often asked me to come to chuch dances and services from time to time. However, I never could accept the ideas of Joseph Smith being the restorer of the 'true' church or Jesus visting the Native Americans. I find them family oriented people, but their beliefs were too unusual for me to embrace. I recall meeting a man who was a Bah'ai and was interested in how they seemed to be sycretistic and read from many different scriptures. I attended Methodist, Episcopal, and Lutheran churches on various occassions with friends when invited. My family moved back to Florida. When I was a child, there was a YMCA that was in my neighborhood where I went swimming. and down the road from us was a Roman Catholic Church. I began volunteering there, and became involved in a ministry for the physically challenged. I was baptized in the Roman Catholic Church after a period of study and inquiry. When I left for college, I remained an active and devout Roman Catholic, however I began to take great interest in the Eastern Rite. In Gainesville, there were no Eastern Rite Catholic Churches, so I attended the closest thing, a Greek Orthodox Church. I was enthralled by the beauty of the Liturgy and at the time was reading Eugira's diary, a 4th century account of the worship of Christians in Jerusalem. The worship I saw took me to that time and place. I began having discussions about Church history, Church Fathers, etc. with a group of Catholic and evangelical friends. We began attending Orthodox services. We formed into a campus mission and were eventually received by the Russian Orthodox bishop. I continued my degree in Religion and later petitioned to an Ukrainian Orthodox bishop to become a deacon in the Church. I was ordained to the diaconate in February 1996, only being 21. A year and a half later, at 22, I would be ordained to the priesthood. Prior to all this, while in college, I would be given the assignment of writing on a religious group for a class that we had never encountered before. There was a Hare Krishna temple in the area, so I chose to visit there. I remember entering a room and seeing a wax statue of Swami Prabhupada. Behind a curtain was an image of Krishna. The room was full of incense, bells were rung and food and flowers sat in fron of the image of Krishna. A small accordion was being played and bhajan being chanted. After, there was a meal and discussion on the Bhagavad Gita.
After my ordination to the priesthood, I visited monastic communities and lived monastic life for a time. I remember enjoying visting a small chapel in Tarpon Springs, FL. However, over time, I began to dislike the hypocrisy and authoritarianism within the Church. I recall many infightings and political disputes. I was particularly disturbed by the ethnic quarrelings I witnessed as well. Too make a long story short, I made my depature from active ministry, and began simply serving as a chaplain to the elderly. For a brief time I served as an interim pastor at a United Church of Christ, a group somewhat divergent from what I had been involved in, but compassionate people lacking a pastor at the time. Through my experiences, I came to some conclusions- first, that my initial desire to explore and embrace religiousity was based on a desire to be benevolent to others, however religion does not always teach benevolence, religious people are not always benevolent, and that one does not need religion to be benevolent. I also began to see how that religion is used by some as a means of oppression. I witnessed many who went through various rituals because it was 'what they were supposed to do' but it lacked any real sense of meaning for them and in many instances these rituals lacked any real sense of rationality. This was the other conclusion I came to, that religion often lacks any rationality, it plainly at times makes no sense. I find it interesting how new religions can be criticized as "cults" by the 'mainstream' religions, yet these 'mainstream' religions belief systems can ofen be seen as rather 'far out' though because there is a vast number adhering to it, it has become accepted. If we talk about body thetans, we are looked at strangely. If we talked about talking bushes and virgin births, we are not. To me, if we are to discuss "God", then it would be all the physical laws and our own innate potential as humans to be benevolent to one another. I have found that people often are looking to escape from life, to reject their own nature, and to try to alter nature. Rather than live joyfully, they live in drudgery expecting some idealized future existence. And often fear and rewards are employed to 'keep people in check'. Religion may have served as purpose in a time where people were distressed and sought meaning and stories and myths provided them comfort. But now, when we have the ability to explore our world far beyond previous eras, and we have more vast tools to be rational and make sense of our world, then religion becomes less of something that individuals should need to turn to. However, it remains because many in power impose it, families impose it on their children, and some retain it because for social reasons, to benefit themselves, or because they cannot find meaning in rational ways. Often rather than seeking to help and support one another, or looking to tranform ourselves and our society, we await something from above to come and do everything for us, so we never take any real action, or we rattle of our laundry list of requests (or sometimes demands), hoping that they will be heard, and when nothing changes, we think, well maybe it was not the Divine will.
by Dr. Dan L. Edmunds, Ed.D.
Professor of Comparative Religion and Human Services
Founder, International Center for Humane Psychiatry
When I was 4 years old, I had my first encounter with the realm of religion. I was dressed in white shorts with matching white dress shirt and tie. I accompanied by great grandmother to the services at First Baptist Church in Apollo Beach, Florida.
I went to a summer camp at the YMCA in Town N' Country in Tampa for a few weeks. This YMCA later burned down and the land was boughtr by Buddhists who turned it into a Temple. When I was 18, I visited this Temple with my mother and brother. We were treated with much warmth and compassion by a Vietnamese Buddhist monk who offered us food and conversation.
My next encounter would be at a Lutheran summer camp that I attended with my cousin at my mother's insistence when I was 7. Even though I was only 7, I can remember to this day being disturbed by their frequently sending envelopes home with me asking for donations. This was on a weekly basis. I did not enjoy this camp, maybe even though a child I could read something about the insincerity of some of the people there. It was not until 13 that I attended any other religious service. A family friend with Lou Gehrig's disease invited us to two different groups he attended, one was a Messianic Hebrew congregation, the other a Full Gospel Church. This family friend was a man with a great heart, so I decided to attend with him. It was during this time, I encountered my first time seeing persons 'slain in the spirit' and 'prayer in tongues'. I did not find anything spiritually uplifting about what I saw at all but was actually terrified by what looked like a person having a seizure. I had some Reform Jewish friends at school, and after my exposure to the Messianic Hebrew Congregation, I wanted to see what authentic Judaism was. I attended Congregation Har Shalom in Fort Collins and participated in a summer course on learning Hebrew. I found many friends at the Temple, but felt in spite of this that there was some exclusivity because of my not being born and raised in a Jewish home. I spent two years attending the Temple, but finally decided that I did not fit into the Jewish community, though I had respect and admiration for Judaism. I was studying about the Middle East in Middle School, I was 15. As a project, I decided to interview some individuals at the local Islamic Center. It was here I encounterd Ali, a kind gentleman from Saudi Arabia. He later invited me to his home for dinner and introduced me to others in the Muslim community of Fort Collins. I spent another two years studying Islam, learning the Qur'an and Hadith. To this day, I still remember how to recite Surah Al Fatiha, Surah Al-Ikhlas, and Surah Al-Kauthar as well as how to chant the Adhaan. I began working for a man, Ahcene, from Algeria, and every Friday attended the congregational prayers with him.
Islam was a simplistic religion based on the oneness of God, however I must admit I was distressed and remain distressed about the militant nature of the religion. My friend, Margaret, was a Mormon, and she often asked me to come to chuch dances and services from time to time. However, I never could accept the ideas of Joseph Smith being the restorer of the 'true' church or Jesus visting the Native Americans. I find them family oriented people, but their beliefs were too unusual for me to embrace. I recall meeting a man who was a Bah'ai and was interested in how they seemed to be sycretistic and read from many different scriptures. I attended Methodist, Episcopal, and Lutheran churches on various occassions with friends when invited. My family moved back to Florida. When I was a child, there was a YMCA that was in my neighborhood where I went swimming. and down the road from us was a Roman Catholic Church. I began volunteering there, and became involved in a ministry for the physically challenged. I was baptized in the Roman Catholic Church after a period of study and inquiry. When I left for college, I remained an active and devout Roman Catholic, however I began to take great interest in the Eastern Rite. In Gainesville, there were no Eastern Rite Catholic Churches, so I attended the closest thing, a Greek Orthodox Church. I was enthralled by the beauty of the Liturgy and at the time was reading Eugira's diary, a 4th century account of the worship of Christians in Jerusalem. The worship I saw took me to that time and place. I began having discussions about Church history, Church Fathers, etc. with a group of Catholic and evangelical friends. We began attending Orthodox services. We formed into a campus mission and were eventually received by the Russian Orthodox bishop. I continued my degree in Religion and later petitioned to an Ukrainian Orthodox bishop to become a deacon in the Church. I was ordained to the diaconate in February 1996, only being 21. A year and a half later, at 22, I would be ordained to the priesthood. Prior to all this, while in college, I would be given the assignment of writing on a religious group for a class that we had never encountered before. There was a Hare Krishna temple in the area, so I chose to visit there. I remember entering a room and seeing a wax statue of Swami Prabhupada. Behind a curtain was an image of Krishna. The room was full of incense, bells were rung and food and flowers sat in fron of the image of Krishna. A small accordion was being played and bhajan being chanted. After, there was a meal and discussion on the Bhagavad Gita.
After my ordination to the priesthood, I visited monastic communities and lived monastic life for a time. I remember enjoying visting a small chapel in Tarpon Springs, FL. However, over time, I began to dislike the hypocrisy and authoritarianism within the Church. I recall many infightings and political disputes. I was particularly disturbed by the ethnic quarrelings I witnessed as well. Too make a long story short, I made my depature from active ministry, and began simply serving as a chaplain to the elderly. For a brief time I served as an interim pastor at a United Church of Christ, a group somewhat divergent from what I had been involved in, but compassionate people lacking a pastor at the time. Through my experiences, I came to some conclusions- first, that my initial desire to explore and embrace religiousity was based on a desire to be benevolent to others, however religion does not always teach benevolence, religious people are not always benevolent, and that one does not need religion to be benevolent. I also began to see how that religion is used by some as a means of oppression. I witnessed many who went through various rituals because it was 'what they were supposed to do' but it lacked any real sense of meaning for them and in many instances these rituals lacked any real sense of rationality. This was the other conclusion I came to, that religion often lacks any rationality, it plainly at times makes no sense. I find it interesting how new religions can be criticized as "cults" by the 'mainstream' religions, yet these 'mainstream' religions belief systems can ofen be seen as rather 'far out' though because there is a vast number adhering to it, it has become accepted. If we talk about body thetans, we are looked at strangely. If we talked about talking bushes and virgin births, we are not. To me, if we are to discuss "God", then it would be all the physical laws and our own innate potential as humans to be benevolent to one another. I have found that people often are looking to escape from life, to reject their own nature, and to try to alter nature. Rather than live joyfully, they live in drudgery expecting some idealized future existence. And often fear and rewards are employed to 'keep people in check'. Religion may have served as purpose in a time where people were distressed and sought meaning and stories and myths provided them comfort. But now, when we have the ability to explore our world far beyond previous eras, and we have more vast tools to be rational and make sense of our world, then religion becomes less of something that individuals should need to turn to. However, it remains because many in power impose it, families impose it on their children, and some retain it because for social reasons, to benefit themselves, or because they cannot find meaning in rational ways. Often rather than seeking to help and support one another, or looking to tranform ourselves and our society, we await something from above to come and do everything for us, so we never take any real action, or we rattle of our laundry list of requests (or sometimes demands), hoping that they will be heard, and when nothing changes, we think, well maybe it was not the Divine will.
Tuesday, June 09, 2009
THE INTERNATIONAL CENTER FOR HUMANE PSYCHIATRY PRINCIPLES
Below is the principles of the International Center for Humane Psychiatry, established in 2006 by Dr. Dan L. Edmunds, Ed.D.
The International Center for Humane Psychiatry was founded in 2006 by Dr. Dan L. Edmunds, Ed.D., B.C.S.A., and is an emancipatory movement of mental health professionals, psychiatric survivors, educators, activists, and others concerned about human rights in the mental health system.
Our work is to fight against oppression and coercion in the mental health system, to eradicate the hierarchical barriers between 'doctor and patient', to eliminate the medicalization of emotional distress, and to develop means of helping distressed persons where their autonomy, experience, and dignity is respected. We seek to return a conscience to the field of mental health and create an environment where people undergoing distress feel validated, empowered, and capable.
We believe in the power of the human spirit and each person's potential to be resilient. We believe that the forging of relationship is a key to emotional healing as well as the ability to help a person explore themselves, their world, society, and the human condition. We we seek to join with people in setting life goals, understanding the human condition and experiences without looking upon the person as defective. ICHP encourages involvement in issues related to social justice and believes that our working together to create a world free from poverty, greed, conflict, and discrimination will go a long way towards the development of true mental health.
We seek to be pro-active and preventative in our care for persons. We promote drug free, relationship based approaches for troubled and distressed children and adults and encourage the development and implementation of community based programs. We advocate for juvenile justice reform and for an education system that inspires a zeal for learning and is respectful of children's innate strengths and abilities. We believe in the development of community based options. We are opposed to force and coercion in the mental health system.
We seek to provide a place of sanctuary for people in crisis or undergoing extreme states of mind, where they can feel supported and validated, and not be subjected to any 'treatments' they do not desire. We believe distressed people thrive in environments that are non-threatening and they feel safe.
We collaborate with and offer consultation to parents, educators, and children and their families to develop relationship based approaches and problem solving towards resolving issues of distress, realizing that people are resilient and capable of healing from distress. We have been successful in helping individuals not have to resort to psychiatric drugs or to be able under the direction of their physicians significantly reduce their use.
We believe the key to this healing is by the forging of relationship and the construction of meaning. We believe that compassion is one of the highest ideals. We believe that psychiatric drugs do not teach new ways of living, thinking, loving, and being, whereas people do. We are particularly concerned about the vast prescribing of psychiatric drugs (many which carry warnings of suicidal ideation, violence, agitation, and aggression) upon individuals' well being. We are concerned about the unethical conflicts of interest existing between medical psychiatrists and the pharmaceutical industry.
We seek to provide to those individuals undergoing serious distress a place where they feel safe, secure, and can begin to begin the process of discovery and overcome fear and emotional chains.
We do not feel that locking individuals away in institutions solve human problems, rather it is through compassion, empathy, and seeking to understand our human condition that true mental health will arise. We believe that placing persons in mental hospitals is equivalent to incarceration however the distressed person has committed no crime, rather they are subject to a psychiatric ceremonial where the pschiatrist seen as 'sane', interrogates the person, makes a judgment, and then declares a sentence. We believe that psychiatric diagnosis often stigmatizes and limits opportunity for individuals. We believe that modern society is driving people 'mad' and that we must have radical transformation of ourselves and our values as well as return to a greater sense of community. We believe those who call themselves therapists must be actively involved in issues of social justice, helping end oppression and encourage liberation for marginalized persons. We recognize that distressed individuals must be treated as persons with respect and dignity. We believe in recognizing that even the most troubled persons and families have innate strengths. We believe that persons need to be given informed consent and not seen merely by a diagnostic label. We believe that ethics must proceed technology. We believe that bio-psychiatry has often used brutal methods (such as electroshock, insulin coma, toxic drugs, and lobotomy) and has evoked much harm in the lives of individuals and does not provide any true answers to the problems of life. We believe that there is no objectivity and science to the process of psychiatric diagnosis and that those diagnosed are often stigmatized and oppressed in society by virtue of this label.
We encourage drug free relationship based, problem solving, and holistic approaches and encourage individuals who choose to use helpful adjuncts such as meditation, acupuncture, tai-chi, and yoga. The International Center for Humane Psychiatry is one of few entities taking a strong stand on social justice issues and seeking to create a mental health system that does not treat people as objects, but persons.
We believe that it is also necessary for us to assume personal responsiblity and accountability for own own actions and choices and to not resort to the use of or embracing of labels to exonerate ourselves and institutions.
The International Center for Humane Psychiatry was founded in 2006 by Dr. Dan L. Edmunds, Ed.D., B.C.S.A., and is an emancipatory movement of mental health professionals, psychiatric survivors, educators, activists, and others concerned about human rights in the mental health system.
Our work is to fight against oppression and coercion in the mental health system, to eradicate the hierarchical barriers between 'doctor and patient', to eliminate the medicalization of emotional distress, and to develop means of helping distressed persons where their autonomy, experience, and dignity is respected. We seek to return a conscience to the field of mental health and create an environment where people undergoing distress feel validated, empowered, and capable.
We believe in the power of the human spirit and each person's potential to be resilient. We believe that the forging of relationship is a key to emotional healing as well as the ability to help a person explore themselves, their world, society, and the human condition. We we seek to join with people in setting life goals, understanding the human condition and experiences without looking upon the person as defective. ICHP encourages involvement in issues related to social justice and believes that our working together to create a world free from poverty, greed, conflict, and discrimination will go a long way towards the development of true mental health.
We seek to be pro-active and preventative in our care for persons. We promote drug free, relationship based approaches for troubled and distressed children and adults and encourage the development and implementation of community based programs. We advocate for juvenile justice reform and for an education system that inspires a zeal for learning and is respectful of children's innate strengths and abilities. We believe in the development of community based options. We are opposed to force and coercion in the mental health system.
We seek to provide a place of sanctuary for people in crisis or undergoing extreme states of mind, where they can feel supported and validated, and not be subjected to any 'treatments' they do not desire. We believe distressed people thrive in environments that are non-threatening and they feel safe.
We collaborate with and offer consultation to parents, educators, and children and their families to develop relationship based approaches and problem solving towards resolving issues of distress, realizing that people are resilient and capable of healing from distress. We have been successful in helping individuals not have to resort to psychiatric drugs or to be able under the direction of their physicians significantly reduce their use.
We believe the key to this healing is by the forging of relationship and the construction of meaning. We believe that compassion is one of the highest ideals. We believe that psychiatric drugs do not teach new ways of living, thinking, loving, and being, whereas people do. We are particularly concerned about the vast prescribing of psychiatric drugs (many which carry warnings of suicidal ideation, violence, agitation, and aggression) upon individuals' well being. We are concerned about the unethical conflicts of interest existing between medical psychiatrists and the pharmaceutical industry.
We seek to provide to those individuals undergoing serious distress a place where they feel safe, secure, and can begin to begin the process of discovery and overcome fear and emotional chains.
We do not feel that locking individuals away in institutions solve human problems, rather it is through compassion, empathy, and seeking to understand our human condition that true mental health will arise. We believe that placing persons in mental hospitals is equivalent to incarceration however the distressed person has committed no crime, rather they are subject to a psychiatric ceremonial where the pschiatrist seen as 'sane', interrogates the person, makes a judgment, and then declares a sentence. We believe that psychiatric diagnosis often stigmatizes and limits opportunity for individuals. We believe that modern society is driving people 'mad' and that we must have radical transformation of ourselves and our values as well as return to a greater sense of community. We believe those who call themselves therapists must be actively involved in issues of social justice, helping end oppression and encourage liberation for marginalized persons. We recognize that distressed individuals must be treated as persons with respect and dignity. We believe in recognizing that even the most troubled persons and families have innate strengths. We believe that persons need to be given informed consent and not seen merely by a diagnostic label. We believe that ethics must proceed technology. We believe that bio-psychiatry has often used brutal methods (such as electroshock, insulin coma, toxic drugs, and lobotomy) and has evoked much harm in the lives of individuals and does not provide any true answers to the problems of life. We believe that there is no objectivity and science to the process of psychiatric diagnosis and that those diagnosed are often stigmatized and oppressed in society by virtue of this label.
We encourage drug free relationship based, problem solving, and holistic approaches and encourage individuals who choose to use helpful adjuncts such as meditation, acupuncture, tai-chi, and yoga. The International Center for Humane Psychiatry is one of few entities taking a strong stand on social justice issues and seeking to create a mental health system that does not treat people as objects, but persons.
We believe that it is also necessary for us to assume personal responsiblity and accountability for own own actions and choices and to not resort to the use of or embracing of labels to exonerate ourselves and institutions.
Friday, June 05, 2009
CHILDREN OUR TREASURE AND ROOTS OF DISTRESS NOW AVAILABLE AT AMAZON.COM
I have very pleased that ROOTS OF DISTRESS and CHILDREN OUR TREASURE are now available at Amazon.com
I have recently been delivering lectures in regards to ROOTS OF DISTRESS which addresses the communications and dynamics within families that leads to emotional distress and how destructive cycles are often perpetuated. It also explores the social factors that lead people to 'madness'. Aside from this, I offer a plan as to what we can actually do to meet people's real needs and to prevent our own and the suffering of others.
CHILDREN OUR TREASURE was my first text published in 2006 which explores the role of the psychiatric establishment in regards to children, critically explores ADHD and psychiatric drugs, and explains relationship based means of meeting our children's true needs.
I am hoping that soon my recent text, NAVIGATING THROUGH THE MAINSTREAM, which is based on acceptance of autistic persons and how to aid them through challenges will also soon be available on Amazon.
Dan L. Edmunds, Ed.D.
www.DrDanEdmunds.com
I have recently been delivering lectures in regards to ROOTS OF DISTRESS which addresses the communications and dynamics within families that leads to emotional distress and how destructive cycles are often perpetuated. It also explores the social factors that lead people to 'madness'. Aside from this, I offer a plan as to what we can actually do to meet people's real needs and to prevent our own and the suffering of others.
CHILDREN OUR TREASURE was my first text published in 2006 which explores the role of the psychiatric establishment in regards to children, critically explores ADHD and psychiatric drugs, and explains relationship based means of meeting our children's true needs.
I am hoping that soon my recent text, NAVIGATING THROUGH THE MAINSTREAM, which is based on acceptance of autistic persons and how to aid them through challenges will also soon be available on Amazon.
Dan L. Edmunds, Ed.D.
www.DrDanEdmunds.com
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