When I think about my hobbies, which include photography, cycling, motorcycling, hacking and fishkeeping, I sometimes think they’re quite diverse. After all, some of them usually take place outdoors, and others are very much indoor activities. They also seem like a diversion from the often overly cerebral world of clinical psychology. On further reflection however, there are parallels between all of them and psychology. In what might become a regular feature (at least until I run out of hobbies), I shall describe what I consider to be parallels between them and clinical psychology. The first hobby I shall consider is fishkeeping.
In a previous post, I described the thoughts Clinical Psychology Forum 261 – a special about the gap between clinical psychology and psychiatry. A letter summarising those thoughts was published along with other responses to CPF 261 in this month’s Forum, which is somewhat poignantly a special about ‘Remembering the bio in biopsychosocial’.
Therapeutic use of hypnosis is perhaps most commonly associated with the archetypal psychoanalyst, using it to unlock memories and associations that might be inaccessible when people are fully conscious. This is one possible therapeutic use, but there are other areas where hypnosis is being trialled.
One of my colleagues recently spoke to the team about her experiences when she volunteered to help in a children’s hospital in Myanmar with the charity World Child Cancer. Her experiences sounded tough and inspiring, and conveyed a real sense of uncertainty about the role psychology might have in such settings. This included the feasibility of work with people who might have little chance of the stability that is often said to be necessary when working in standard Western therapeutic settings. There was also discussion about the ethics of imposing Western psychological ideology on cultures that might not be compatible or receptive to it, and the unintented potential damage that might be done in the process.
I’ve been reacquainting myself with sleep-related issues of late, as half of my current placement is in a sleep disorders team. When looking into narcolepsy, I was intrigued to note that rates of narcolepsy are about four times higher in Japan according to self report than they tend to be elsewhere. This got me thinking about my sleep-related observations from the two years I spent there, and I wondered about differences in the way that sleep seems to be conceptualised in Japanese culture.
Part of my current placement involves working with children experiencing dystonia who are candidates for or who have had deep brain stimulation (DBS). Since I was relatively naive to the concepts, I have read up. DBS seems to be helpful to clients experiencing a range of motor-related physical problems, and is most commonly used with people experiencing Parkinson’s Disease, and more recently people experiencing various forms of dystonia. There are two main subtypes of dystonia: primary (a discrete condition) and secondary (resulting from other conditions such as brain injury). DBS seems to be more effective for people diagnosed with primary dystonia. This might be related to the heterogeneity of the secondary dystonia group. A paper by John Gardner about the history of DBS was helpful in positioning the treatment in a historical and sociocultural context, but some of the assertions in the paper concerned me.
I recently started my specialist placement: children’s neurosciences incorporating paediatric sleep and a complex motor disorders service. It has been fascinating so far, working with new client groups and in a hospital setting, which is novel to me. It has also been a culture shock, hence the title of this post.
A group of course-mates and I recently wrote a letter to the Clinical Psychology Forum in response to issue 256, which was itself a response to the Draft Manifesto for a Social Materialist Psychology of Distress, written by the Midlands Psychology Group. The letter was published in CPF 262. Continue reading for the letter.