By Matthew M. Heaton
Black pores and skin, White Coats is a heritage of psychiatry in Nigeria from the Fifties to the Nineteen 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 wide mental similarities throughout cultural and racial obstacles. specific emphasis is put on Dr. T. Adeoye Lambo, the 1st indigenous Nigerian to earn a area of expertise measure in psychiatry within the uk in 1954. Lambo lower back to Nigeria to turn into the scientific superintendent of the newly based Aro psychological medical institution in Abeokuta, Nigeria’s first “modern” psychological clinic. At Aro, Lambo started to revolutionize psychiatric study and scientific perform in Nigeria, operating to integrate “modern” western scientific conception and applied sciences with “traditional” cultural understandings of psychological disease. Lambo’s study desirous about deracializing psychiatric considering and redefining psychological disease by way of 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 affliction of their personal correct. by way of analyzing 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 offers a foil to Frantz Fanon’s generally publicized reactionary articulations of the connection among colonialism and psychiatry. Black epidermis, White Coats is usually at the leading edge of histories of psychiatry which are more and more drawing connections among neighborhood and nationwide advancements in late-colonial and postcolonial settings and overseas medical 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)
Carothers toured Nigeria between September and November of 1955. With Aro Mental Hospital open for business but not yet accepting inpatients at this time, the institutional structure and conditions within Nigerian asylums did not differ much from those reported by Brown nineteen years earlier. ”33 Overall, Carothers lamented, “It is sad to reflect that, if Dr. ”34 As such, Carothers’s recommendations in many ways mirrored those of Brown, whose own recommendations had looked very much like those of Home before him.
C. Carothers, 1953 The position of lunatics in prisons is considerably worse than it would be if they were left to wander the streets. —C. E. Marlow, Acting Secretary of Health, Nigeria, 1957 Wh ile th is b o o k i s n o t ce n t r a l l y concerned with colonial psychiatry, it is important to provide some early background on psychiatry in colonial Nigeria in order to establish the professional context that Nigerian psychiatrists encountered in their efforts to transform psychiatric institutions from the 1950s.
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). Nigerian psychiatrists therefore worked to make governments aware of the policy implications of new research findings on the psychological impact of socioeconomic changes like education, urbanization, and migration that were bringing Nigeria into ever-closer integration and interdependence with other parts of the world in the second half of the twentieth century.
Black Skin, White Coats (New African Histories) by Matthew M. Heaton