Article
Comment
Mental Health
4 min read

We need to weep over the wreckage of mental illness

While its now OK to talk about mental illnesses, we need to weep over the harm caused and how we’ve tried to treat them, writes Rachael Newham.

Rachael is an author and theology of mental health specialist. 

 

 

A grey and white wall graffited with a tag a image of a person crumpled and crying.

Today, February 1st, is Time to Talk Day. It's part of a long-running campaign encouraging people to have open and honest conversations about mental health. It's aim is to break down the barriers of stigma and misunderstanding. It has been a staggering success - what was a fringe issue talked by those only affected by mental illness a decade ago is now part of common parlance. Mental health training is widely available, and the charity’s work has been seen to have a significant positive impact on the mental health conversation 

However, as our familiarity with the language of mental health has grown so too has the way we use it. People might talk about having PTSD after a bad date, or their friend being ‘so OCD’ about the way they organise. Unwittingly, as psychotherapist and author Julia Samuels points out, “[we have] awareness without real understanding.” 

However, awareness without understanding means we actually don’t reach those most impacted by mental illness. We know about mental health in the way we know about our physical health - but we are no more aware about the serious, sometimes lifelong mental illnesses which rob people of hope, joy and vitality - sometimes leaving them with lifelong disability.  

If you ask most people about mental illness they may tell you about depression and anxiety; the two most common mental illnesses which have become the acceptable face of mental illness. It’s reflected in the way funding is channeled to interventions that get people with mental illnesses back to work, or to NHS ‘Talking Therapies’ which offers short term psychological therapies (both of which are important initiatives) but have cut the number of inpatient beds from over 50,000 in 2001 to under 25,000 in 2022[3] which means those at the more severe end of the spectrum of mental health to mental illness are left to travel 300 miles for the care they need. 

We have to survey the wreckage that severe and enduring mental illness causes, before we can begin to rebuild a society that is kinder - without prejudice or stigma. 

Whilst it’s right that we have raised awareness about the most common conditions, we can’t ignore the illnesses which are termed ‘severe and enduring mental illnesses’ which include those such as bipolar disorder, major depression, schizophrenia and complex post-traumatic stress disorder.  

For people living with these conditions, the general mental health advice that we give; for example getting enough sleep and time outdoors may not be enough to keep the symptoms at bay. Just as general physical health advice like getting your five a day will not cure or prevent all severe physical illnesses. Medication, hospitalisation, and at times even restrictions of freedom like being detained under the mental health act might be necessary to save lives.  

These are stories that we need to hear. The debilitating side effects of life saving medications that can raise blood pressure, cause speech impediments. The injustices to confront (such as the fact that black people are five times more likely to be detained under the mental health act than their white counterparts) and the adjustments to life that those with disabilities are required to make to their lives.  

We have to survey the wreckage that severe and enduring mental illness causes, before we can begin to rebuild a society that is kinder - without prejudice or stigma. We have to listen to the perhaps devastating, perhaps uncomfortable stories of those who live with severe and enduring mental illness. The mental health npatient units miles from home, the lack of freedom, the searing - unending grief.  

Weep for the lives lost, the crumbling systems, the harm caused both by mental illness and the way we’ve tried to treat them. 

By hearing these stories, we are accepting them as a part of reality. For those of us in churches it might be that the healing didn’t come in the way we expected, it might be also be all of us accepting that the systems designed to care for those with mental illness have in fact, caused more harm. It’s seeing the injustices and understanding that we, our systems and professionals need to change our attitudes.  

Understanding and acceptance of the injustice are the way forward- that’s the only way change can come.  

It might look like standing in the rubble, it might feel too huge and all but hopeless.  

And yet in scripture and in life that is so often the only way we can begin to rebuild. 

In the book of Nehemiah, one of the Old Testament prophets who had lived in exile far away from home for his whole life, we see that upon hearing about the state of the walls of Jerusalem, before he did any of the things we expect heroes and innovators to do- he wept. In fact, it’s estimated that for four months he wept over the state of the place that had once been the envy of the ancient world.  

Perhaps we too need hear the stories and then weep. 

Weep for the lives lost, the crumbling systems, the harm caused both by mental illness and the way we’ve tried to treat them and then slowly, we can begin the work of rebuilding.  

It isn’t a work that can be done alone by a single agency much less a single person - it requires society to hear stories of the more than just ‘palatable’ mental illnesses with neat and tidy endings to the messy and sometimes traumatic stories that are there if we just care to listen to them. It might be reflected in the petitions we sign, the way we vote, the stories we choose to read. 

So ,this Time to Talk Day - I’m saying let’s continue the amazing work of talking about mental health - we need to keep talking about anxiety and depression. But let us also make conversations wider, so that they encompass the whole continuum of mental health and illness. 

 We’ve seen the difference Time to Talk can make - now it’s time to talk about severe and enduring mental illnesses, too. 

  

Article
Comment
Freedom of Belief
Islam
Middle East
7 min read

Beyond the glitz: the Gulf States and belief

Religious tolerance amid the skyscrapers.

Andrew Thompson MBE is an Anglican priest who served in Kuwait and the United Arab Emirates.

A large, modern cubiod building with a series of thin external pillars is seen from low down against a sunny blue sky
St Francis Church, Dubai.
Abrahamic Family House.

The Arabian Gulf conjures up images of sandy deserts, oil and gas and robed Arab sheikhs. Western (orientalist) academic imagination portrays the tribal culture of the Arab as rooted in a timeless Islamic world, one which suggests an atavistic conservatism which imposes severe restrictions on women and people of other faiths. 

The reality, however, in a country like the United Arab Emirates is utterly different. This is a country which has more women in the government cabinet than any other country in the world. Emirati women hold more PhDs than their male compatriots. The UAE government has a Minister for Artificial Intelligence, a Minister for Coexistence and Tolerance, and (my favourite) a Minister for the Future. They examine the emergence and use of new technologies which would enhance human existence. A good example is Masdar city, a whole residential area which is built from the ground up to run on sustainable and renewable energy. The paradox of using oil and gas revenues to invest in future forms of renewable energy is one of many. This is a Gulf country which has wholeheartedly embraced living for the future; yet at the same time, they have held onto the ancient Islamic faith as a vehicle which carries their values in the here and now. 

A visitor to Dubai can only marvel at the speed at which the city has morphed from a sleepy backwater just one generation ago, to being one of the world’s leading cities and tourist destinations. In the last 12 months, 17 million tourists visited Dubai alone. 

Even more impressive is the Gulf’s use of ‘soft’ power in which they use the wealth of the oil industry in projecting Arab influence in spheres ranging from space exploration and sport. We have witnessed Gulf states hosting world cups, mixed martial arts tournaments, and Formula One through to the performing arts including opera, musicals (Hamilton is currently playing there) and K Pop.  

In the current crisis between Hamas and the Israeli government we have seen Qatar come to prominence as peace negotiators and the lobbyists of countries locked into the Abrahamic Accord - a groundbreaking peace deal between Israel and Gulf States ending decades long diplomatic détente. That Saudi Arabia are offering to join the Abrahamic Accord if Israel commits to the two-state solution signals a shift in Middle Eastern politics which is unprecedented in the region’s history. 

Amid these developments is the presence of a large, international and flourishing church community.  There has been little written about the religious space in the Arabian Gulf; much of the attention has been focused on the oil industry and the resulting politics. Yet, there are many Christian communities in the region. The Christian church in the Gulf has recently been visited by Pope Francis. The papal visits are the first ever in the region. The first one in 2019 witnessed a staggering 180,000 worshippers attending a mass in a football stadium provided by the president of the UAE.  This was followed by a trip to Iraq and then to Bahrain.   

The discourse regarding tolerance has become a feature of soft diplomacy across the Arabian Gulf, with numerous interfaith initiatives receiving government backing.  The UAE is leading the way with the construction of the first purpose built Gurudwara, a Hindu Temple and a much-celebrated Abrahamic Family House; a single campus which hosts a mosque, church and a synagogue (also the first to be built in the region). 

At a time when Islamophobia and Antisemitism are escalating, Muslims in the West are feeling the need to retreat from the public space to feel safe.  Ancient hostile narratives are being resurrected to paint the Islamic community as an alien enemy whose values are antithetical to Western ones. This was seen most recently during the World Football tournament in Qatar where the Western media relentlessly pushed stories which distorted and misled their audience on Arab culture and context. For example, the figures of high death rates reported by the media, of Nepali workers building football stadiums neglected to mention that these statistics included the deaths of all expatriates of all nationalities resident in the country, and that most of the deaths reported were due to natural causes (heart attack and cancer), road traffic accidents and so on. Another story implied that there was no alcohol permitted in the country and everyone had to go ‘dry’.  This was patently false as fans who visited the country can attest to. Alcohol was available and accessible to those who wanted it. These negative reports reinforced existing prejudices against the Muslim Arabs. I would like to counteract some of this hostility based on my experience of living in the Arabian Gulf over several years as an Anglican priest. 

A fourth century letter from a bishop who was dealing with the issue of whether Christian pearl divers should work on a Sunday. 

Christianity in the Arabian Gulf predates Islam. Churches and monasteries functioned on the trading routes from Baghdad, travelling along the South-eastern coastline all the way through to Oman.  Many of the prominent tribes in northern and eastern Arabia were Christians.  

These ancient Christian communities had a seminary, several bishoprics and prominent theologians who produced commentaries and liturgies still in use today.  They were involved in several trades, including the pearling industry. A fourth century letter from a bishop who was dealing with the issue of whether Christian pearl divers should work on a Sunday; left it to the individual conscience of the pearl diving community.  

It was trade, not persecution, which was the main factor leading to the decline of the church by the ninth century.  By then Islam had coexisted with the Christians peacefully for at least 200 years.  The archaeological sites of churches in the Gulf today show no sign of violence and destruction, rather, their building materials were used to build nearby homes long after the monks had left. 

It is sobering to discover that some of the worst religious encounters in terms of violence and intolerance in the region, came not from the Islamic communities but rather the militant western Christian powers who were expanding their empires to the East. First came the Portuguese who were vicious in the use of the mutilation of noses and ears as a tool to subjugate Arab tribes. This was followed by the British and the assertive use of gun boat diplomacy. To this day the residents of Ras Al Khaimah in the northern emirates recount their town being shelled by the British Royal Navy in the late 1800s.  

The pages of the Gospel often come to life to me when I visit a Muslim home and I recognize similar patterns of culture. 

Given this negative history, it is astonishing that the culture of tolerance prevailed towards non-Muslims in the coastal cities of Arabia.  Today in the UAE, over forty centres of Christian worship offer a spiritual home to close to nine per cent of the population. Though not quite to the same extent, other Gulf countries have similar provisions of hospitality for the Christian community. Saudi Arabia, long regarded as the most intolerant of the Arab states, is including church buildings in their ambitious project The Line. 

The gift that the Arabian Gulf offers is a model in which diverse neighbours can learn to encounter each other in a space in which is neutral and rewarding. My own faith as a Christian has been deeply enhanced by learning about and experiencing Islamic spirituality and hospitality. It astonishes me how few take up that opportunity, despite being many years in the region. 

The Arabian Islamic culture echoes and at times has preserved the culture that would have been familiar to Jesus Christ. The pages of the Gospel often come to life to me when I visit a Muslim home and I recognize similar patterns of culture, I am reminded that Jesus was a child of the Middle East.   

One project the church in the UAE initiated was to make local employment laws available to workers in their native languages.

Western media often highlights negative stories from the Arabian Gulf regions. Human rights issues and migrant labour abuse are some of the common issues. Without diminishing the real suffering of victims in these stories, the reality is that these are global issues.  

The UK witnessed multiple deaths of the Chinese cockle pickers in Blackpool; in addition, migrants in the UK can recite a long list of unjust hostile actions taken against them by the British Home Office.   

The Gulf has modified their laws to criminalise abuse of labourers and domestic workers, although critics point out that the laws are not consistently enforced. One project the church in the UAE initiated was to make local employment laws available to workers in their native languages, both in writing and on an audio device. 

This then is the alternative narrative.  The Arabian Gulf, at its best, can model interfaith and intercultural encounters in a way which promotes a safe and cohesive society. Islam, at its best, can provide a counterpoint in the religious landscape in which non-Muslims can worship without fear. 

An antidote to the ‘Arab-bashing’ which seems to prevail in the West is to move away from promoting hostile narratives and instead, in the words of Paul in the New Testament, to seek that which is true, honourable, pure, lovely and excellent.