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Conference Speakers

Keynote Speaker

Professor Laurence J. Kirmayer

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Laurence J. Kirmayer, MD, FRCPC, FCAHS, FRSC is James McGill Professor and Director, Division of Social and Transcultural Psychiatry, Department of Psychiatry, McGill University. He also directs the McGill Global Mental Health Program and Co-Directs the Culture, Mind and Brain Program. He is Editor-in-Chief of Transcultural Psychiatry, a Senior Investigator at the Lady Davis Institute, and Director of the Culture & Mental Health Research Unit at the Institute of Community and Family Psychiatry, Jewish General Hospital in Montreal, where he conducts research on culturally responsive mental health services, the mental health of Indigenous peoples, the integration of culture in global mental health, psychiatric anthropology, and the philosophy of psychiatry.

 

In Canada, he founded the national Network for Aboriginal Mental Health Research, the Cultural Consultation Service, and the Multicultural Mental Health Resource Centre. He also founded and directs the annual McGill Summer Program in Social and Cultural Psychiatry, and is a Fellow of the Canadian Academy of Health Sciences and the Royal Society of Canada.

His publications include over 300 articles, book chapters, as well as the co-edited volumes: 

 

  • Kirmayer, L. J., Guzder, J., & Rousseau, C. (2013). Cultural consultation: Encountering the other in mental health care. Springer.

  • Kirmayer, L. J., Lemelson, R., & Cummings, C. A. (2015). In Kirmayer L. J., Kirmayer L. J., Lemelson R. and Cummings C. A. (Eds.), Re-visioning psychiatry: Cultural phenomenology, critical neuroscience, and global mental health. Cambridge University Press. https://doi.org/10.1017/CBO9781139424745

  • Kirmayer, L. J., Worthman, C. M., Kitayama, S., Lemelson, R., & Cummings, C. A. (2020). Culture, mind, and brain: Emerging concepts, models, and applications. Cambridge University Press.

Keynote Topic

Culturally Responsive Research for Indigenous Mental Health: Epistemic Justice and the Challenge of Diversity

This presentation will review three decades of work with Indigenous communities in Canada on social determinants of health, resilience, suicide prevention and mental health promotion. Indigenous Peoples in Canada have diverse cultures, languages and traditions but face major health inequities due to the enduring impacts of colonization and state policies of forced assimilation, as well as ongoing marginalization, structural violence, racism and discrimination. Despite these challenges, communities have found resilience and renewal through engagement with cultural traditions and practices. Ethical protocols for community-based participatory research and community-led research and capacity building have enabled a new generation of researchers and clinicians to work with and for communities to advance cultural revitalization as a source of resilience. Innovative work draws from Indigenous concepts of well-being, self, and personhood that include social, ecological and spiritual dimensions to develop culturally informed approaches to research, policy and practice in mental health. This work raises complex questions related to cultural ways of knowing, pluralism and epistemic justice. Culturally responsive research and clinical work can advance the values of dignity, equity and diversity for Indigenous Peoples and the larger societies in which they live.

References

 

  • Cohen‐Fournier, S. M., Brass, G., & Kirmayer, L. J. (2021). Decolonizing health care: Challenges of cultural and epistemic pluralism in medical decision‐making with Indigenous communities. Bioethics, 35(8), 767-778.

  • Gone, J. P., & Kirmayer, L. J. (2020). Advancing Indigenous mental health research: Ethical, conceptual and methodological challenges. Transcultural Psychiatry, 57(2), 235-249.

  • Kirmayer, L. J., Dandeneau, S., Marshall, E., Phillips, M. K., & Williamson, K. J. (2012). Toward an ecology of stories: Indigenous perspectives on resilience. In The social ecology of resilience (pp. 399-414). Springer, New York, NY.

  • Kirmayer, L. J., & Jarvis, G. E. (2019). Culturally responsive services as a path to equity in mental healthcare. HealthcarePapers, 18(2), 11-23.

  • Kirmayer, L. J., Sheiner, E., & Geoffroy, D. (2016). Mental health promotion for indigenous youth. In Positive mental health, fighting stigma and promoting resiliency for children and adolescents (pp. 111-140). Academic Press.

To watch the Keynote presentation click here 
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Symposium Panels

Panel 1
Research Topic:

The Experience of Stigma and Coping among Ethnic-Minority Students in Three South-East Asian Countries: A Cross-Cultural Study

Panelists

  • Aron Harold G. Pamoso (University of San Carlos

  • Andrian Liem (Monash University Malaysia)

  • Rozel S. Balmores-Paulino (UP Baguio)

  • Syurawasti Muhiddin (Universitas Gadjah Mada)

  • May Kyi Zay Hta (Monash University Malaysia)

  • Faridah Kristi C. Wetherick (Saint Louis University)

  • Jeremiah Paul C. Silvestre (Tarlac State University)

  • Indra Yohanes Kiling (Universitas Nusa Cendana)

  • Justine Thong Jian-Ai (Monash University Malaysia)

Abstract

Objective

To explore the experience of stigma across various ethnic-minority student groups, including indigenous and ethnic-minority groups, in Indonesia, Malaysia, and the Philippines, and investigate how these groups coped with the experienced stigma.

Methods

Participants were recruited through purposive and snowball sampling with the following inclusion criteria: aged 18-30; from an indigenous/ethnic-minority group; currently an active student for at least one year. Participants (N=29) were from three countries, including Indonesia (n=12 from East Nusa Tenggara [3: Kefamenanu, Flores, and Lamaholot], from Maluku [1], and South Sulawesi [8: Buginese, Makassarnese, Bajo, and Kendari], Malaysia (n=8 from Indian [3], Chinese [3], and Orang Asal [2] groups), and the Philippines (n=9 from Northern Philippines called Igorots [8: Kankanaey, Ifugao, Itneg and Kalinga] and from Central Philippines [1: Lumad]). They were individually interviewed and asked: What are your experiences of stigma as a student from an indigenous and ethnic-minority group? How did you react when faced with these experiences? and what can be done to minimize or eradicate this experience(s) of stigma? All interviews were transcribed, and preliminary analysis was conducted inductively.  

Results

Indonesia

The Indonesian participants received unequal treatment at their universities which may have impacted their academic performance. They shared about being underestimated in terms of their academic ability, negatively stereotyped (e.g., rude and mannerless), and mocked because of their language, leading to social exclusion. Sometimes, they are used as jokes related to vocabulary with a different meaning when interpreted in Javanese. To deal with the experiences, they shared a sense of acceptance from the experience of stigma even though they felt negative emotions (e.g., anger, sadness, and disappointment). They were keeping silent and away from all the people that ostracized them and continuing to adjust so that they could fit into the norms. They sometimes clarify their condition to minimize the stigma. From a personal perspective, they highlighted that the open-mindedness of others about their culture and the awareness of diversity would reduce their experiences of stigma. Self-integrity is also needed to minimize the stigma and discrimination among ethnic minorities. The character could be socialized through education at the structural level. 

Malaysia

Participants from Malaysia shared experiences of systemic discrimination in public universities through the quota system, which made them have to fight for a seat not only with students from the ethnic majority but also with their peers from the same ethnic group. In general, they felt helpless. On a personal level, a few coped by camouflaging to fit in (i.e., changing their accent) and helping other minorities with similar struggles. For a structural level in reducing stigma and discrimination, they suggested that the quota system should be removed and an anonymous evaluation should be available so students can openly share their experiences with the university authorities.

Philippines

The participants in the Philippines experienced stereotypes of being an ethnic-minority student (i.e., uneducated, uncivilized, low SES). They also shared narratives of social exclusion brought by their differences (e.g., language and physical features) from the rest of the students. Moreover, they experienced objectification when wearing their traditional garments as an ethnic-minority student. These experiences of stigma resulted in negative affect (i.e., conflicting emotions, insecurity, loneliness) and actions such as assimilating the dominant group's culture (i.e., adjusting the language they use) to keep one’s ethnic identity hidden. Although there were experiences of stigma, it was also common in their responses that there was pride in their identity as Indigenous Peoples. In eradicating stigma, the participants recommended individual responses such as being outspoken/assertive, practising respect and self-acceptance, seeking social support and sharing one’s culture. They argued that support from the government through policy implementation would be a crucial help in addressing stigma among them. Preserving their culture and heritage will also help because the public will be educated about IP communities.

Conclusion

Participants across Indonesia, Malaysia, and the Philippines experienced stigma and discrimination for being identified as ethnic minority students, which might lead to social exclusion. To cope with it, they used both passive and active coping strategies at a personal level. Furthermore, for the structural level recommendation, government policy reforms and cultural and heritage awareness must be prioritized to reduce experiences of inequality and discrimination among ethnic minority students.

 

Keywords: stigma, discrimination, indigenous students, ethnic minority students, coping

Panel 2
Research Topic:

Well-being during Economic Threats: A Study of Tourism Workers in Southeast Asia in the Context of the COVID-19 Pandemic

Panelists

  • Trisna Aryanata (Bali International University)

  • Noahlyn Maranan (University of the Philippines)

  • Andrian Liem (Monash University Malaysia)

  • David Dalsky (Kyoto University)

  • Jezamine R. De Leon (Philippine National Police Academy)

  • Eden H. Terol (University of the Philippines)

Abstract

Introduction

The study aims to understand the well-being of tourism workers who were directly impacted by disruptions caused by the COVID-19 pandemic. According to the World Health Organization (WHO) ”health”, which may be deemed to subsume well-being is a ”state of complete physical, mental and social well-being and not merely the absence of disease or infirmity." In light of the broadness of what “well-being” as connected to notions of “health” might mean, the current study further specifies it as “economic well-being”. According to the International Rescue Committee (2022) “economic well-being” exists when “people have their most basic survival needs met and have sustainable income and assets so they prosper.” The study asks: What may be gleaned about the well-being of these local tourism workers during the COVID-19 pandemic? 

 

Method

A survey questionnaire was prepared to cull data and screen willing participants to further data collection. A focused group discussion and/or an interview were then conducted in each country. A total of 52 participants from four countries were interviewed (Philippines=35 Malaysia=6, Indonesia=11). The current study follows a specific sector of workers tied to the tourism industry: jeepney drivers who transport tourists to and from the City of Tagaytay (Philippines); hotel workers in Bali (Indonesia); and people working in the tourism industry in Penang Island (Malaysia).

 

The collected data were then analysed inductively (bottom-up) using an interpretive approach from the Interpretative Phenomenological Analysis (IPA), which emphasises the meaning that participants assign to their experiences during the COVID-19 pandemic. This interpretative approach has two dynamic exploration stages, including the participants’ attempt to make sense of their experiences through the words; and the researchers’ attempt to analyse and make sense of participants making sense of these experiences.  

 

Results and discussion

The study found one overarching similarity across contexts: the use of divergent thinking to formulate solutions to economic challenges besetting tourism workers in this study.

Philippines

Divergent thinking manifested as pagkamadiskarte and pagkamaparaan for Filipino jeepney drivers from Tagaytay, Philippines. Pagkamadiskarte or pagkamaparaan pertains to one’s ability to strategize, think out of the box, or find alternative means to address a problem. Among other psychological attributes, these traits have served as internal resources that helped them survive the pandemic. Jeepney drivers contending with massive disruptions in their livelihood and primary sources of income have become creative around resource creation, management and sharing. For instance, some respondents have learned to look for an alternative natural resource to help with their basic survival needs: from plantain, vegetables, cassava, and other tubers to provide sustenance and produce their own food. Others learned to tap other skills–by doing pa-extra-extra–or side gigs to supplement their dwindling primary incomes as jeepney drivers. Moreover, the jeepney drivers have tapped on their kapwa as resources, as they learned to work with them and pool resources with them to survive. In conjunction with being madiskarte, or maparaan, the values of pagbibigayan (sharing), pagtutulungan (helping), pakikiisa (unity), pagsusunuran (due respect and regard for others) were also heightened.

 

Indonesia

Participants from Bali expressed that they had to be creative (kreatip or kreatif) in finding alternative resources to survive during the pandemic while maintaining their health. Bali’s economy relies primarily on tourism and the pandemic almost paralyzed the island’s economy and public activity. The participants had to be laid off or had their salaries reduced by more than half. The situation forced them to find other possible sources of income, such as selling food through takeaways and delivery, insurance-agent, and ride-sharing drivers. They also had to be efficient hence cutting down household expenses and applying for relief at the banks. Some also seek social support and resource sharing from family members. Being kreatif (or kreatip) for them is related to developing and utilizing skills that weren’t in their focus to support their life and identifying available support around them, especially from family & close relatives. 

 

Malaysia

Participants from Penang Island who worked in essential businesses like food and beverage could survive because they were allowed to sell the food through takeaway methods. But for others, they had to keep paying the expenses (i.e. bills) without earning properly. Online selling (i.e. Shopee) was one of the survival marketing-tricks that was learned by the participants. These adaptive characteristics helped them wade through the pandemic, particularly in the year 2021. Participants anonymously shared that the year 2020 was the hardest period, which even some of them developed anxiousness because of the death of family members and friends as well as multiple strict movement control orders or lockdowns. Also in that year, the tourism industry in Penang Island was collapsing and participants who owned a business had to lay off their employers while participants who worked as employees were also being laid off or asked to work part-time. In this period, participants still tried to be optimistic by keeping themselves busy, for example, they did online language courses and started gardening. Moreover, some participants used this year for self-reflection and counting their blessings. Then, life was more hopeful in 2021 when the vaccination was provided and the movement control orders or lockdowns were eased. The tourism business was recovering slowly through domestic travel activities. The optimism then was completely regained when the border was completely re-opened in April 2022. However, participants’ experiences in the last two years made them re-thinking about their priorities and the meaning of life. Furthermore, after losing family members and friends as well as experiencing all the hardships, they reflected that their health and well-being are something that should not be taken for granted. 

 

Conclusion
The study concludes that divergent thinking as defined by Guilford (1968) contributes to the workers’ cognitive response to the pandemic. While divergent thinking may be conceptualized as universal, unique conceptualizations–from pagkamaparaan/ pagkamadiskarte (Philppines) to kreatip/ kreatif (Indonesia & Malaysia)–may be found in different contexts.  Across the three locales of the current study, divergent thinking forms part of the respondents’ internal resources for coping and thriving; and may aid workers to regain economic well-being in times of crises.

*Abstract edited by the Scientific Committee for the suitability of this publication.

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