By Matthew M. Heaton
Black pores and skin, White Coats is a heritage of psychiatry in Nigeria from the Nineteen Fifties to the Eighties. operating within the contexts of decolonization and anticolonial nationalism, Nigerian psychiatrists sought to exchange racist colonial psychiatric theories concerning the mental inferiority of Africans with a common and egalitarian version targeting vast mental similarities throughout cultural and racial barriers. specific emphasis is put on Dr. T. Adeoye Lambo, the 1st indigenous Nigerian to earn a distinctiveness measure in psychiatry within the uk in 1954. Lambo again to Nigeria to turn into the scientific superintendent of the newly based Aro psychological sanatorium in Abeokuta, Nigeria’s first “modern” psychological medical institution. At Aro, Lambo started to revolutionize psychiatric study and medical perform in Nigeria, operating to integrate “modern” western scientific idea and applied sciences with “traditional” cultural understandings of psychological sickness. Lambo’s examine fascinated with deracializing psychiatric pondering and redefining psychological ailment when it comes to a version of common human similarities that crossed racial and cultural divides.
Black dermis, White Coats is the 1st paintings to concentration totally on black Africans as manufacturers of psychiatric wisdom and as definers of psychological disease of their personal correct. via reading the ways in which Nigerian psychiatrists labored to combine their psychiatric education with their indigenous backgrounds and cultural and civic nationalisms, Black pores and skin, White Coats presents a foil to Frantz Fanon’s greatly publicized reactionary articulations of the connection among colonialism and psychiatry. Black dermis, White Coats is additionally at the innovative of histories of psychiatry which are more and more drawing connections among neighborhood and nationwide advancements in late-colonial and postcolonial settings and foreign clinical networks. Heaton argues that Nigerian psychiatrists have been in detail conscious of the necessity to have interaction in overseas discourses as half and parcel of the transformation of psychiatry at domestic.
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Extra resources for Black Skin, White Coats (New African Histories)
Home himself accompanied a government entourage to the alake of Abeokuta, roughly sixty miles inland from Lagos, to request a lease of 150 acres upon which to build the new asylum. ”17 With the site selected, final building plans had only to be finalized. The intended size and scope of the new asylum continued to be a sticking point for some colonial officials, who could not get behind the need for a heavy expenditure on a government-run mental asylum. Home suggested that the new asylum should have at least five hundred beds, enough presumably to handle not only the violent and criminal lunatics but also a sizable number of “harmless” lunatics.
Ultimately, however, Brown found that mental health services had changed very little in terms of material conditions or treatment options in the time since Home’s tour eight years earlier. As a result, the critiques and recommendations offered in Brown’s report were largely similar to those provided by Home. 27 Although Brown did not expect the conditions in Nigeria’s asylums to compare favorably with those in Europe, he noted that overall they fell below the standards that should be expected of even colonial circumstances.
They published in highly respected international journals in their field, even creating one for a short time. They organized and participated in international symposia on global psychiatry. They wrote working papers for international organizations like the World Health Organization. The knowledge that transcultural psychiatrists produced became important not only for practicing psychiatry in non-Western environments but also increasingly for practicing in immigrant communities in the West (see chapter 3).