Public Mental Health and Governance in Uganda

We yearn to survive, to feel secure, to find pleasure, and overcome pain from the day of coming into existence. There are specific needs to achieve those goals, such as food, water, medicine, social and professional support, renewable environment resources, and their continuous and anticipated access. Because they are survival, security, social, pleasure needs, we realize the right to access them and the responsibility and duty to work towards their realization. When these rights are not achieved at the moments they are most needed, the individual will be overwhelmed to levels when he or she cannot cope, which subsequently disrupts rational clues of achieving them or even any such hope, belief, and abilities to do so. Without interventions to address rising vulnerability of the individual, the cognitive, emotional, physical, social, spiritual and environmental connections are impaired yet are the ones responsible for his or her existence and achievement of the greatest of that person’s goals. There are specific references given to cases of mental illness that develop –one after the other –leading to total mental breakdown. Each of these cases ought to be addressed in singularity in new environments that accelerate healing, until the point the individual relearns the old environment and develops healthy coping mechanism to live and attain development goals there. This organization suggests th creation of a mental health infrastructure that creates contact with vulnerable groups and boosts their recovery while building their strength of coping and resilience to overcome their obstacles to expressing and obtaining their needs and rights. The infrastructure will be able to spot their unmet needs in some development time and process better the unhealthy mental attachments and images, provide natural means of negotiating access to natural needs and rights, enable such accesses to individuals who show natural effort and negotiation mechanism around challenges to expressing and realizing their needs and rights while using successful individuals to inspire others, until we achieve levels when the individuals can fix own challenges, express desires in most healthy way possible, seek assistance where they are trapped, and become responsible to themselves and society to achieve their aspirations. In doing so, the infrastructure will enable realization of people who are empowered and mentally well –sustainably.
HOW YOU CAN BE INVOLVED
As client
As volunteer
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As client sponsor
As fundraiser
As donor/funder
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As development partner
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Visit us
Visit our blog www.integratedmhi.blogspot.ug
Visit our facebook page: www.facebook.com/integratedmentalhealthinitiative
HOW YOU CAN REACH US
Telephone: +256774336277 or +256752542504
Email: waiswajacobo@yahoo.co.uk or dishma.imhs@gmail.com

Is It Surprising for Pastor Aloysious Bugingo To Burn Bibles?

So Bugingo accuses bibles and sets hell of fire on them for carrying the word 'Ghost' (holy ghost)? Was it the best action to take? Wouldn't he first consult with publishers on what they meant, whether language was his problem and better or local interpretations could be done?

Well, it is a matter of meanings people constantly form and have about the words - ghost and spirit. Did Bugingo try to derive their meanings in his very language to tell the differences better?

Really, it is a subjective matter as to whether ghost is the one negative of the two. While objectively both spirit and ghost are not bad until the physical being shows it or one uses either for evil/wicked or bad intentions and related outcomes, or sensed so.

Bugingo finds 'Ghost' worse word for his senses than spirit, or rather worst. Spirit or Ghost cannot be bad until showed/stamped on the surface or from our experiences as bad. Are these what the marriage of the words - Spirit and Ghost meant for Bugingo?

His subconscious has to be analysed for experiences of these words, whether 'Ghost' was more scary inference than 'Spirit' whilst growing up, and that he has never come to terms with it. And that, now he prefers usage of the word ''Spirit' to 'Ghost' as a consequence.

Unfortunately or fortunately we have no pastors to pastors, and there are no regulatory tools over what they do. When you hear about Kibwetere and other cult stories, you see a lot from what Ugandan pastors and others around Africa or elsewhere do.

Without tested values or history and structures, systems of evaluation, guidelines, supervision, we are bound to see many surprises from them. They are like unguided missiles, of course potentially dangerous. They receive people who have mainly lost control of themselves, and need help or are seeking pleasures talked of or promised by the likes of pastors.

While the conditions at the churches has optimism at the center of the relationship between church owners and goers, their secret plans manoeuvres can never be said until they surface. Now, these two combined - the unguided missile and desperate yet unsuspecting people seeking real help, it is simply chaotic.

Some lowly voices always say that sticking to traditional Churches gives more psychological security than jumping into new "rootless" churches, with foundations supported by merely an individual, so-called pastor, practically responsible to no body. It is a time bomb that we have to be aware of.