🌍 YMHC-AFRICA CONSULTATIONS; DRAFT INPUT COLLECTION TEMPLATE FOR Action Plan 2025–2030

[Abass Hamza]

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Dear All,

I hope this message finds you well, energized, and inspired.

As promised earlier today, I am delighted to share the Draft Action Planning Consultation Input Collection Template for our Strategic Plan (2025–2030).

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🌟 A Collective Journey

Everything you see—content, logos, documents, and ideas—is only a starting point.
Nothing is final until all of us, as equal partners in this young and vibrant collective, have shaped it together.
This process is designed to be inclusive, participatory, and co-owned.
💡 Your voice is not only welcomed—it is essential.

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⚡ Why This Matters

We have reached a defining moment.
To transform our passion and commitment into a fully operational and influential movement, we must now establish:

• Clear standards

• Guiding documents

• Strategic practices

These steps will position YMHC-Africa as a compelling force that donors, governments, and stakeholders cannot ignore.
Every member—without exception—is critical to every step forward.

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✅ Take Action Now

🔗 [Join the WhatsApp & Working Groups] (https://forms.gle/sVQJKKReg7YxeFxA9)

Do you have technical or IT expertise?
We warmly invite you to create a Zoho or Google Form to capture inputs from the attached template.
This contribution, along with other vital roles, will be shared before our Second Virtual Meeting later this week.
📅 Meeting link will follow tomorrow.

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Together, we are laying the foundation for a transformative plan that will elevate youth mental health across Africa.
I look forward to your insights and to connecting with each of you during our upcoming session.

With appreciation and determination,
Abass Hamza
Founder & Convener, YMHC-Africa

[Abass Hamza]

Dear Esteemed YMHC-Africa Members,

Warm greetings of hope and solidarity to each of you across our beautiful continent. The Youth Mental Health Collaborative Africa (YMHC-Africa) stands at a defining moment, and your voice is the power that will shape our shared future. Together, we are building a movement that will transform how Africa nurtures, protects, and empowers the mental health and well-being of its young people.

We are excited to invite you to our 2nd Virtual Meeting, which will focus on discussing, formalizing, organizing, and coordinating the drafting of the YMHC-Africa Strategic Plan 2025–2030—our blueprint for the next five years of impact and innovation. To ensure broad participation, we kindly ask all members to VOTE on their preferred meeting date and time by the close of day Sunday, 28th September 2025. The date and time with the majority vote will be announced on Monday, allowing everyone to prepare adequately.

This is more than a meeting—it is a call to action. We are also inviting volunteers to coordinate, moderate, or speak during the session. If you feel inspired to lead a segment, share insights, or help guide the conversation, please send a separate email indicating your interest and the area you wish to contribute to by the close of day Sunday.

By Monday, 29th September 2025, a draft agenda will be shared with all members, including the confirmed speakers, moderators, and coordinators, along with their names, institutions, and countries.

This is our time to dream boldly, plan strategically, and unite for Africa’s youth. Your participation is not just welcomed—it is essential. Together, we can create a Strategic Plan that reflects our shared vision of resilience, inclusion, and hope.

Kindly click on the link below to vote for your prefered date and time

VOTE HERE: LINK

Voting Deadline: Sunday 28th September, 2025 at 11:59PM GMT+0

With gratitude and determination,
Abass Hamza + Dr Ama Akamah + Dr. Moses + Dr Antonio
On behalf of the Interim YMHC-Africa Coordination Team

[Deborah Wendiro]

Dear All,

I am not registered (by choice), but I have some contributions I need to highlight.

In religious contexts the human being is described as a tripartite entity having body, soul and spirit. Indeed when someone dies in my language (Lusoga in Uganda) we say "agiire" meaning he has gone. This means there is a translocation. Since the body is still there at time of death, it means the body and other parts of the human (which are eternal) have been separated! 

Even biblically this is reported in these scriptures:

Ecclesiastes 12:7 NIV

[7] and the dust returns to the ground it came from, and the spirit returns to God who gave it.

2 Timothy 4:6 NIV

[6] For I am already being poured out like a drink offering, and the time for my departure is near.

2 Peter 1:13-14 NIV

[13] I think it is right to refresh your memory as long as I live in the tent of this body, [14] because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. 

In summary: The body is the physical vessel, the soul is the mental and emotional center of personality and self, and the spirit is the life force that connects to God and the spiritual dimension. At death, the spirit and soul separate from the body. 

In African traditions most people with mental health issues are taken to health providers who in other contexts are labeled as diviners, witches or exorcists to chase away a bad spirit. Hence acknowledging the fact of soul and spiritual health.

I have never worked in a mental health facility nor am I a mental health professional. In my research on traditional science technology  and innovation, I found a herbal concoction that even doctors acknowledged that it was efficacious against resistant S.pnemoniae. Since I was biased against herbal medicine that time I tried to find out how to separate such medicine from the witchcraft aspects of this system of health care. That time I failed because I didn't know about the spiritual realm and how it operates. Now I know. 

I know that a human being can do astral projection where they separate from the body and move to places. 

I also know that the mind can be unhealthy in a healthy body, and that the spiritual realm which involves GOD the creator of heaven and earth and Satan affect human life and well being.  

Now I wish to ask some questions to have you critically think about management of mental health. 

Is it wrong for me to say that doctors and other formal practitioners treat half the human being ignoring the tripartite whole that includes the body, soul and spirit during management of mental health?

Is there another way to handle treatment of mental health issues taking into consideration the soul and spirit as driving force for holistic health care;  

I wish to ask experienced psychiatric doctors, have you ever got in a situation where you think the sick person requires another form of "treatment" not just physical or psychological treatments? What did you do? Have you ever recommended a patient to go visit a diviner or witch when you feel their case is supernatural?

Finally to us all, what would we do to ensure holistic mental health management of we think we indeed are handling a tripartite human being?

I refer you to two examples one biblical:

Mark 5:1-5, 7-13 NIV

https://bible.com/bible/111/mrk.5.1-13.NIV

Is a story of Jesus and a mad man who hd a legion of demons.

The second is a testimony of a Ugandan Pastor who was called in Sudan to help a young woman who had a similar problem. He met her tie by a chain in the back yard where they had constructed a shelter for her and a pole with a padlock ties on her leg. He said when he reaches there the spirit told him get her unlocked and she will be okay. The mother protested saying the men who normally help her tame the young woman were away. She was violent. But when the Pastor convinced her to let her daughter be released she got healed. 

So how do we get to use spiritual authority in mental health management? 

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[Olivia Shaw-Lovell]

Deborah,

This was such an insightful inquiry—especially coming from someone who is not only exploring these questions academically but also thinking deeply about their practical application in mental health support.

I have wrestled with similar questions myself. Through my early research and my thesis focus on decolonial approaches to global mental health, I’ve seen how faith and spirituality are consistently “othered” within Western constructs of mental health support. This isn’t surprising, but it highlights how urgent it is for us, as a people, to lead the research and build the evidence base for what we already know works in our contexts. This is what led me to pursue my Phd by researching how faith is used by Black Caribbean women survivors of Gender-Based Violence for their mental health healing. 

Your point about the tripartite view of the human being resonates deeply. In my work, I’ve found that ignoring the spiritual dimension leaves a gap in care—one that traditional systems in Africa have long tried to address, even if they’ve been mischaracterized or stigmatized by Western models.

I’ve been following Dr. Yusuf, a Yale professor, who has been engaging these very questions on spirituality and mental health. His work may offer a helpful starting point for you as well.

Thank you again for raising these critical questions. It’s exactly these kinds of conversations that will help shape more holistic and culturally grounded mental health care models.

Warmly,

Olivia Shaw-Lovell Social Entrepeneur|Global Health Consultant, Evolve Coaching Services +44 7596 063540  |  oliviash...@gmail.com London, United Kingdon Create your WiseStamp email signature

To view this discussion, visit https://groups.google.com/d/msgid/risingscholars/CAPY7h5mipz%2Bi4h%3Dv5yZFDy1GrOZ%3D92sAkiDo2BPtQhL45KPJ1A%40mail.gmail.com.

[peter....@mak.ac.ug]

Halo all

Sorry I missed the meeting but these are good ideas

I promise to be active.

regards

Peter Baguma

On 2025-10-01 20:08, Olivia Shaw-Lovell wrote:
> Deborah,
>
> This was such an insightful inquiry—especially coming from someone
> who is not only exploring these questions academically but also
> thinking deeply about their practical application in mental health
> support.
>
> I have wrestled with similar questions myself. Through my early

> research and my thesis focus on _decolonial approaches to global
> mental health_, I’ve seen how faith and spirituality are

> consistently “othered” within Western constructs of mental health
> support. This isn’t surprising, but it highlights how urgent it is
> for us, as a people, to lead the research and build the evidence base

> for what we already _know_ works in our contexts. This is what led me

> to pursue my Phd by researching how faith is used by Black Caribbean
> women survivors of Gender-Based Violence for their mental health
> healing.
>
> Your point about the tripartite view of the human being resonates
> deeply. In my work, I’ve found that ignoring the spiritual dimension
> leaves a gap in care—one that traditional systems in Africa have
> long tried to address, even if they’ve been mischaracterized or
> stigmatized by Western models.
>

> I’ve been following Dr. Yusuf, a Yale professor [3], who has been

> engaging these very questions on spirituality and mental health. His
> work may offer a helpful starting point for you as well.
>
> Thank you again for raising these critical questions. It’s exactly
> these kinds of conversations that will help shape more holistic and
> culturally grounded mental health care models.
>
> Warmly,
>

> Olivia Shaw-Lovell
> Social Entrepeneur|Global Health Consultant, Evolve Coaching Services
>

> +44 7596 063540 [4] | oliviash...@gmail.com
>
> London, United Kingdon [5]
>
> [6]
>
> [7]
>
> [8]
>
> [9]
>
> Create your WiseStamp email signature [10]

>>> -------------------------

>>>
>>> Dear All,
>>>
>>> I hope this message finds you well, energized, and inspired.
>>>
>>> As promised earlier today, I am delighted to share the Draft
>>> Action Planning Consultation Input Collection Template for our
>>> Strategic Plan (2025–2030).
>>>

>>> -------------------------
>>>
>>> 🌟 A COLLECTIVE JOURNEY

>>>
>>> Everything you see—content, logos, documents, and ideas—is
>>> only a starting point.
>>> Nothing is final until all of us, as equal partners in this young
>>> and vibrant collective, have shaped it together.
>>> This process is designed to be inclusive, participatory, and
>>> co-owned.
>>> 💡 Your voice is not only welcomed—it is essential.

>>> -------------------------
>>>
>>> ⚡ WHY THIS MATTERS

>>>
>>> We have reached a defining moment.
>>> To transform our passion and commitment into a fully operational
>>> and influential movement, we must now establish:
>>>

>>> *
>>>
>>> Clear standards
>>> *
>>>
>>> Guiding documents
>>> *

>>>
>>> Strategic practices
>>>
>>> These steps will position YMHC-Africa as a compelling force that
>>> donors, governments, and stakeholders cannot ignore.
>>> Every member—without exception—is critical to every step
>>> forward.

>>> -------------------------
>>>
>>> ✅ TAKE ACTION NOW

>>>
>>> 🔗 [Join the WhatsApp & Working Groups]

>>> _(https://forms.gle/sVQJKKReg7YxeFxA9)_

>>>
>>> Do you have technical or IT expertise?
>>> We warmly invite you to create a Zoho or Google Form to capture
>>> inputs from the attached template.
>>> This contribution, along with other vital roles, will be shared
>>> before our Second Virtual Meeting later this week.
>>> 📅 Meeting link will follow tomorrow.

>>> -------------------------

>>>
>>> Together, we are laying the foundation for a transformative plan
>>> that will elevate youth mental health across Africa.
>>> I look forward to your insights and to connecting with each of you
>>> during our upcoming session.
>>>
>>> With appreciation and determination,
>>> Abass Hamza
>>> Founder & Convener, YMHC-Africa
>>>
>>> --
>>> When posting, please include your name, institution/organisation
>>> You can also start a new thread by emailing
>>> auth...@googlegroups.com
>>> ---
>>> You received this message because you are subscribed to the Google
>>> Groups "Rising Scholars" group.
>>> To unsubscribe from this group and stop receiving emails from it,
>>> send an email to risingscholar...@googlegroups.com.
>>> To view this discussion, visit
>>>
>>
> https://groups.google.com/d/msgid/risingscholars/CAN-MQecZ0TorHW%3D4Zv%3Dn6SQYm--HcaDHPXanm5w06uCagv8fLg%40mail.gmail.com

>>> [1].

>>
>> --
>> When posting, please include your name, institution/organisation
>> You can also start a new thread by emailing
>> auth...@googlegroups.com
>> ---
>> You received this message because you are subscribed to the Google
>> Groups "Rising Scholars" group.
>> To unsubscribe from this group and stop receiving emails from it,
>> send an email to risingscholar...@googlegroups.com.
>> To view this discussion, visit
>>

> https://groups.google.com/d/msgid/risingscholars/CAPY7h5mipz%2Bi4h%3Dv5yZFDy1GrOZ%3D92sAkiDo2BPtQhL45KPJ1A%40mail.gmail.com
>> [2].
>
>
> Links:
> ------
> [1]
> https://groups.google.com/d/msgid/risingscholars/CAN-MQecZ0TorHW%3D4Zv%3Dn6SQYm--HcaDHPXanm5w06uCagv8fLg%40mail.gmail.com?utm_medium=email&utm_source=footer
> [2]
> https://groups.google.com/d/msgid/risingscholars/CAPY7h5mipz%2Bi4h%3Dv5yZFDy1GrOZ%3D92sAkiDo2BPtQhL45KPJ1A%40mail.gmail.com?utm_medium=email&utm_source=footer
> [3] https://www.linkedin.com/in/dryusufransome/
> [4] tel:+447596063540
> [5] https://maps.google.com/?q=London,+United+Kingdon
> [6] https://www.facebook.com/OliviaS21/
> [7] https://www.instagram.com/livzevolve/
> [8]
> https://www.linkedin.com/in/olivia-shaw-lovell-86663768/?originalSubdomain=jm
> [9] https://twitter.com/LivzEvolve
> [10]
> https://www.wisestamp.com/lp/promo/professional-email-signature?utm_source=promotion&utm_medium=signature&utm_campaign=create_your_own&srcid=

[Dr. Bonn Jonyo]

Greetings Comrades,

I wish to add my voice to the ensuing discourse;

An Overview of the Tripartite View of Humanity and Mental Health Management

1. Conceptual Clarity of the Tripartite View

The author adopts a tripartite anthropology (body, soul, spirit), drawing from biblical and cultural traditions.

While some Christian traditions affirm this model (cf. Nee, 1968), others argue for dualistic (body–soul) or holistic/monistic anthropologies (e.g., Murphy, 2006).

Contemporary neuroscience and psychology largely approach the human being as a psychosomatic unity, complicating the tripartite claim.

By assuming the tripartite view as self-evident, the author overlooks the plurality of anthropological perspectives in theology, philosophy, and science.

2. Scriptural Interpretation and Context

The cited verses (Eccl. 12:7; 2 Tim. 4:6; 2 Pet. 1:13–14) highlight the separation of body and spirit at death.

Biblical scholars, however, emphasize that nephesh (Hebrew: “soul”) and psyche (Greek: “life”) often denote whole personhood, not distinct parts (Wright, 2004).

Resurrection theology (1 Cor. 15) underscores the unity and renewal of the human person, not permanent disembodiment.

The text uses selective proof-texting and does not address alternative biblical-theological interpretations.

3. Conflating Spiritual and Medical Frameworks

The author links anthropological and biblical perspectives with African healing traditions.

While traditional healers play critical roles in African societies (Mbiti, 1991), there is a danger of essentializing them as “diviners/witches” without nuance.

The herbal efficacy claim against S. pneumoniae raises an important case for traditional medicine validation through clinical trials (WHO, 2013).

The conflation of herbal efficacy with spiritual causality risks undermining both scientific rigor and cultural respect.

4. Astral Projection and Scientific Evidence

 

The claim of astral projection reflects esoteric traditions but lacks scientific corroboration.

Neuroscience interprets such experiences as lucid dreaming, dissociation, or temporal lobe activity (Blackmore, 2017).

Presenting astral projection as fact undermines the text’s scholarly credibility, as it conflates subjective reports with ontological realities.

5. Mental Health as Tripartite Care

The author critiques biomedicine as “treating half the human being.”

In fact, psychiatry already employs the biopsychosocial model (Engel, 1977), with some expansions into the biopsychosocial-spiritual model (Sulmasy, 2002).

The claim of neglecting the “soul/spirit” ignores that many practitioners integrate spiritual care and cultural sensitivity in holistic treatment.

6. Ethics of Referring to Spiritual Practitioners

The text asks if psychiatrists ever refer patients to diviners.

While collaboration with traditional healers is explored in African mental health (Patel, 2011), professional ethics stress the need for evidence-based, non-harmful, and regulated practices.

Such referrals present ethical dilemmas and risk patient exploitation without clear frameworks of accountability.

7. Toward Holistic Mental Health Management

The author’s call for a holistic model resonates with current global health discussions.

WHO and global psychiatry advocate integrating cultural, spiritual, and social dimensions of health while maintaining scientific validation and ethical safeguards (Koenig, 2020).

The proposal is valuable but requires clear definitions, operational models, and empirical evidence before application in clinical contexts.

8. Summary

·         The author raises valid concerns about the limitations of biomedical mental health care.

·         However, the argument:

·         Overstates the tripartite model as a universal truth.

·         Selectively cites scripture without engaging theological counterarguments.

Regards,

To view this discussion, visit https://groups.google.com/d/msgid/risingscholars/78f8fe3357b21deac1e79fcb62bfb538%40mak.ac.ug.

--

Dr Bonn Jonyo

Senior Research Fellow

RESEARCH INNOVATION AND OUTREACH

KCA University

P. O. Box 56808 - 00200, Nairobi, Kenya

Tel: 0722674700

email: bjo...@kcau.ac.ke

website: www.kcau.ac.ke

[Deborah Wendiro]

Dear Olivia,

Thanks for your responses. 

I am encouraged that people are actually looking deeper on this issue. 

Do you also agree that we have the evidence base but maybe we refuse to apply it or don't know how? Even the practitioners may not be willing to discuss the intricacies of their trade. The Christian view is that Satan doesn't want to operate transparently. 

I heard last year that in Kenya there is a University that has introduced a Degree in Witchcraft. I hope I remember to check the course outline. Where will they be doing their internships etc. 

I have briefly checked Dr. Yusuf' LinkedIn profile. Indeed he argues that spirituality is better than religiosity in mental health management. That calls for a deeper knowledge of spirituality. 

I remember reading the literature books like Things fall Apart and God's Bits of Wood. About Ihuoma and Ezinma characters and agabala spirits. Emenike's wife who was married to a sea God etc. They powerfully reveal the role of the spiritual in lives of whole populations; their individual, communal, health, nutrition, marriage, economic and governance lives and systems. A lot of spirituality is applied in marriage right from even pregnancy through childhood, courtship, maintaining marriages, applied in competing for favors in polygamous marriages, to mention but a few.

During elective season many of the candidates consult spiritualists and modern day diviners (even born again who prophesy). Stories of causing madness for political rivals by casting magic spells are unlimited.

Yet again I wish to make some observations: Spiritual transcends color, creed, status, religion etc. That realm has its own principles and power dynamics unique to itself. The spiritual realm is indeed structured with hierarchical organization, networked and interlinked. One needs to study languages to realize how this is possible to the extent that language is not a barrier spiritually. They can even communicate to other creatures living and none living. So when you say Western constructs I have reservations. There is competition in spiritual realm and of the sort that is vicious, but highly guarded. 

Spiritual determines or controls the physical and even fleshly life. That's why in any community those who are more spiritually savvy control whole populations. 

Have you researched world leaders and their lives (especially the traditional leaders like kings, queens etc)? They perform rituals speaking to the spiritual worship more than mere rites. Look at what they wear. Why such outfits? The things they sit on (thrones), what they hold in their hands etc, are highly spiritual and if you know you will be able to discern their hierarchy in the spiritual realm. I once read an article alleging that the British use hypnosis for investigation. What is that? Is it possible for example to determine to what extent the traditional systems in Africa succeed to address the mental health issues? 

In modern day society, divination has evolved to be practiced by diviners called prophets, apostles or "Man of God" Is their sort of prophesies and miracle healing any different from African traditional practices? Or have they become so sophisticated that they now own large offices and jets and extreme wealth that can be counted in modern society. Traditionally witches of high standing used to have many wives and very large families, land and other property like animals, These days because of extreme commercialization of divination they own other opulent properties. 

Now I would finally wish to make a other argument. Since holistic mental health management should involve spiritual healing, by analogy involving spirits we need to know about spirits and how they operate, isn't? God is spirit and Satan is also spirit. If someone is ill spirituality and need healing then they need God (the supreme being). Are we seeing a situation where we use bother spirit to heal our mental health illness? Can spirits respond to drugs

Could I say that indeed mental health management by spiritual means is ongoing but not well recognized and in many instances is being done for evil intent to control rather than treat?