Categories
Papers, Docs, and Essays

Assessment-Based Ethical Referral of Traumatized Individuals to Psychosocial Services

When conducting assessments for trauma as a psychologist, it is important to have a plan in place on the provision of mental health services and resources for the client or participant. Those participants who screen as having posttraumatic stress disorder (PTSD), complex posttraumatic stress disorder (CPTSD), acute stress disorder (ASD), or who may not qualify for a disorder but still have significant symptoms in amount or severity should be referred for more in-depth assessments or treatment. The International Society for Traumatic Stress Studies (ISTSS) (Forbes et al., 2020) suggests treatments of varying evidence bases for recommendations. This also aligns, and in some cases conflicts, with ethical standards as proposed by the American Psychological Association (APA) (2017) and the International Union of Psychological Science (IUPS) (2008). However, a crucial consideration is the barriers to such treatments, such as cultural factors, socioeconomics, and available resources, which may be difficult to access in some areas of the world.

Trauma assessments could occur in at least two different scenarios, either within the context of a research assessment, or in a clinical environment. In a research context, the APA’s Ethical Principles of Psychologists and Code of Conduct (2017) states in section 8.08 that in order to reduce the risk of harm to participants, debriefing should occur quickly following the conclusion of the research. However, this is conflictual with debriefing as an early intervention in a clinical setting following assessment. The ISTSS (Forbes et al., 2020) reviewed evidence and found that debriefing interventions were largely ineffectual, including psychoeducation, in both individual and group interventions. It must be noted, though, that this was specific to those who had been exposed to trauma within the prior three months, and there appeared to be little research included for its use with survivors and refugees of civil war and genocide. This is relevant because the author of this paper, Emily Lutringer, is working to adapt the International Trauma Questionnaire (ITQ) (Cloitre et al., 2018) into cultural idioms of distress for Syrians, who have significant rates of multiple trauma exposures occurring for potentially over a decade (Hassan et al., 2015). In doing an assessment for research purposes, individuals may have been exposed to trauma longer than three months ago. ISTSS (Forbes et al., 2020) guidelines found strong evidence to recommend the following psychological treatments for adults with PTSD: cognitive processing therapy, cognitive therapy, EMDR, trauma-focused CBT, and prolonged exposure.

In conducting clinical assessments, there may be clients who are recently exposed to trauma, and therefore could partake in prevention and early interventions if they show symptoms of trauma on the assessment. ISTSS (Forbes et al., 2020) found that single sessions of EMDR and Group 512 PM had emerging evidence to prevent or treat symptoms of PTSD. Brief dyadic therapy and self-guided internet-based interventions also showed emerging evidence for multiple-session prevention. Stronger evidence was found in early treatment multi-session interventions of trauma-focused CBT, cognitive therapy, and EMDR. Of pharmacological interventions, only hydrocortisone showed emerging evidence.

In any situation in which an individual screens positively for trauma symptoms or PTSD, there may be barriers to accessing the most effective treatments – or even any interventions at all. Firstly, the interventions proposed by ISTSS (Forbes et al., 2020) are primarily Western models, and may not be culturally appropriate in other contexts (Narvaez, 2019). While ISTSS (Forbes et al., 2020) offers a few treatments which may have limited efficacy which could be culturally accessible, such as acupuncture, it is notably lacking in covering the evidence for interventions from indigenous psychologies which would be highly culturally relevant.

Another serious concern is the lack of access, such as low rates of mental health providers, remote areas, high demand with limited availability, and socioeconomic factors (Patel, 2007). Rojas et al. (2019) found that mental health care could be utilized in such situations through the use of internet-based interventions in a variety of formats, such as virtual counseling, phone apps, and specialized video games. As more people worldwide have access to the use of internet and cellphones, these interventions could reach larger populations and at lower costs. There are two caveats to this, though. Firstly, there are still many areas of the world without such internet or cell phone access. Secondly, internet and phone-based interventions appear to have mixed results in their effectiveness, although ISTSS was able to give a standard recommendation for the use of guided internet-based trauma-focused CBT in adults diagnosed with PTSD (Forbes et al., 2020).

Other barriers include stigma and poor mental health literacy (Wong et al., 2019). For example, Syrians typically hold strong stigmas around mental health and may be afraid to seek help for how others may judge them or their families (Hassan et al., 2015). Wong et al. (2019) had positive results in their pilot study evaluating the reduction of stigma through a mental health course in Hong Kong. Similar strategies for psychoeducation and normalization may be valuable when working with people in high-stigma cultures, as they may otherwise resist any PTSD intervention.

 Any mental health resources should include facilities or providers who have experience working with the specific population, to meet the ethical standard of competency (APA, 2017; IUPS, 2008). A researcher would ideally, finding an option that participants could engage in immediately after the study if they chose would allow them to process any trauma that came up without a waitlist. As the assessments are specifically measuring for trauma, a participant may suddenly become aware for the first time that they are suffering from a mental illness and may need immediate support. Furthermore, providing exceptional mental health and other resources is critical to preventing the re-enactment of trauma or intergenerational trauma which could lead to a continued cycle of violence (van der Kolk & McFarlane, 1996). It constitutes the ethical responsibilities of beneficence and nonmaleficence, fidelity and responsibility, justice, and respect for people’s rights and dignity (APA, 2017) not only to individual participants, but in taking a responsibility in the reduction of harm in communities as well.

References

American Psychological Association [APA]. (2017). Ethical Principles of Psychologists and Code of Conduct. https://www.apa.org/ethics/code

Cloitre, M., Shevlin M., Brewin, C.R., Bisson, J.I., Roberts, N.P., Maercker, A., Karatzias, T., Hyland, P. (2018). The International Trauma Questionnaire: Development of a self-report measure of ICD-11 PTSD and Complex PTSD. Acta Psychiatrica Scandinavica. DOI: 10.1111/acps.12956

Hassan, G., Kirmayer, L.J., Mekki-Berrada A., Quosh, C., el Chammay, R., Deville-Stoetzel, J.B., Youssef, A., Jefee-Bahloul, H., Barkeel-Oteo, A., Coutts, A., Song, S. & Ventevogel, P. (2015). Culture, Context and the Mental Health and Psychosocial Wellbeing of Syrians: A Review for Mental Health and Psychosocial Support staff working with Syrians Affected by Armed Conflict. Geneva: UNHCR.

International Union of Psychological Science [IUPS]. (2008). Universal Declaration of Ethical Principles for Psychologists. https://www.iupsys.net/about/governance/universal-declaration-of-ethical-principles-for-psychologists.html

Narvaez, D.F. (October 20, 2019). Indigenous Psychologies Contrast With Western Psychology. Psychology Today. https://www.psychologytoday.com/us/blog/moral-landscapes/201910/indigenous-psychologies-contrast-western-psychology

Patel, V. (2007). Mental health in low-and middle-income countries. British medical bulletin81(1), 81-96.

Rojas, G., Martínez, V., Martínez, P., Franco, P., & Jiménez-Molina, Á. (2019). Improving Mental Health Care in Developing Countries Through Digital Technologies: A Mini Narrative Review of the Chilean Case. Frontiers in public health7, 391. https://doi.org/10.3389/fpubh.2019.00391

Van der Kolk, B.A. & McFarlane, A.C. (1996). Traumatic Stress: The Effects of Overwhelming Experience on Mind, Body, and Society. New York, NY: The Guilford Press. 

Wong, P. W. C., Arat, G., Ambrose, M. R., Qiuyuan, K. X., & Borschel, M. (2019). Evaluation of a mental health course for stigma reduction: A pilot study. Cogent Psychology, 6(1), Article 1595877. https://doi.org/10.1080/23311908.2019.1595877

Categories
Humanitarianism

The Syrian White Helmets

The Syrian Civil Defense, more widely known as the Syrian White Helmets, are an organization of volunteers within Syria and in parts of Turkey. The group is made of up of “[f]ormer bakers, tailors, engineers, pharmacists, painters, carpenters, students and many more professions besides” (White Helmets, n.d., par.5). They primarily operate in opposition-held areas of Syria It was formed in 2014, but began with grassroots movements of volunteer rescue teams in 2012 (Aikins, 2014) with the escalation of the Syrian Civil War after a failed ceasefire which had been implemented by the UN (BBC, 2012). It was the beginnings of The White Helmets which drew the world’s hearts towards the conflict in Syria – the image of Omran, the five year old covered in blood and dust sitting alone in the ambulance; the video of an infant being desperately pulled from the rubble of a bombed building (Malsin, n.d.).

The group’s humanitarian framework comes from international humanitarian law from the Geneva Convention, and guided by philosophy from the Quran (The White Helmets, n.d.). Their motto, from the Quran, is “to save a life is to save all of humanity” (The White Helmets, n.d., par. 7), and they ascribe to the international humanitarian laws principles of Humanity, Solidarity, and Impartiality. They have been nominated three times for the Nobel Peace Prize and have had a Netflix documentary made about them. Their organizational structure is run by a democratically elected council and led by Raed al Saleh.

They have nearly 3000 volunteers and have rescued more than 115,000 individuals from the rubble after air raid attacks (Syria Civil Defense, n.d.). They have 221 female volunteers and openly state that they seek to include women in their work alongside male volunteers, and also in services specific to women such as maternal health clinics (The White Helmets, n.d.), as is culturally acceptable. 252 volunteers have been killed, and more than 500 injured (The White Helmets, n.d.). More than half of those killed have been in “double tap” attacks, where there is an initial attack, then a second attack after rescuers arrive to help, to specifically target them. Additionally, in 2018, about 100 White Helmet volunteers along with their families were emergency evacuated by a rescue group from Israel after becoming trapped by the Syrian military (BBC, 2018).  800 volunteers and their families had been planned for, but nearly half did not make it for the one-time rescue operation.

One of the founders of the organization, from Britain, James Le Mesurier, had created another nonprofit, called Mayday Rescue, in order to fundraise, provide equipment, and train the White Helmets in urban search and rescue (Yee, 2019).  He was found dead in Turkey in 2019 under suspicious circumstances following multiple disinformation campaigns against him by the Russian Foreign Ministry, claiming that both he and the White Helmets were actually a terrorist organization linked with al-Qaeda (Yee, 2019). Others, likely fueled by this propaganda, speculate that the White Helmets are propaganda themselves for the interests of the US and NATO (Kakade, 2016). However, the claims that the White Helmets are linked with terrorist organizations and have staged mass casualty events have been thoroughly discredited as a clear ploy by the Russian and Syrian governments (Palma, 2016, Solon, 2017).

The primary goals of the group exist within the physical and cultural space of Syria, comprised of Syrians. Their ultimate aim is to provide emergency humanitarian relief in the Syrian Civil War to anyone who is suffering, and they are known for their dangerous attempts at saving lives at any cost (James, 2014). Their actions are to act as first responders following airstrikes in Syria, providing “emergency evacuation, urban search and rescue, firefighting, community engagement, and medical response” (Asif & Asif, 2018, p. 27). Additionally, they have developed an emergency plan to prevent the spreading of COVID-19 in Syria and go door-to-door to raise awareness, while also disinfecting public areas including camps and buildings, coordinating with medical professionals in setting up quarantine facilities, and training specialized teams on how to safely evacuate COVID-infected individuals to hospitals (The White Helmets, n.d.).

An important cultural consideration of humanitarian work is the effect that outside international aid has towards the local community. The White Helmets have been much more successful than Doctors Without Borders AKA MSF, most likely due to this discrepancy of trust (Asif & Asif, 2018). An outsider can create a feeling of shame, as if one is being pitied by the international community and is hopeless to help themselves, while a culturally native individual represents strength, solidarity, trust, and resiliency. “Thus, the clinical encounter between the native population and the foreign doctor becomes a microcosm of colonial rule, one that is characterized by confrontation and distrust” (Asif & Asif, 2018, p.27). The White Helmets are also committed to the long-term rebuilding of Syria as they are Syrians themselves, and want to ensure the peace, safety, and welfare of Syrian communities in infrastructure, and social, physical, and emotional health. It is because of these culturally-relevant investments and actions that it has been recommended to increase trauma-informed psychological care training for the volunteers, as they are in a unique position to deliver such services in the immediate and long term within Syria (Lester, 2018).

While the group was founded by international backers, its approximately 3000 volunteer members are Syrians themselves (Daley, 2016). As such, they have not ever been involved in another conflict, so can only be judged on their capacity within the one context they are serving. Additionally, they appear to be culturally sensitive in that they operate within the Syrian context.  However, this does not always mean that all Syrian cultures are equally respected, although the group strives for impartiality. There have been some criticisms of their ability to do so, stating that they are opposed to the government regime, and actually are encouraging the Syrian Civil War to continue through taking sides in the conflict and continuing to accept funding from Western backers (Moore, 2019). However, evidence and support of this opinion is scarce. That being said, it is understandable that the group would be largely opposed to the governmental regime, who has been criticized heavily for their attacks on their own civilians and human rights abuses (Amnesty International, n.d.). Despite this, The White Helmets claim that they have saved lives on all sides of the conflict, including government soldiers (The White Helmets, n.d.).

Below is the information directly from the Syria Civil Defense web page on “What We Do” (n.d.)

We are a humanitarian organisation dedicated to helping communities to prepare for, respond to and rebuild after attacks in our beloved Syria.

We are best known for our search and rescue services following bombings but we provide a range of services inline with the internationally recognised activities of civil defense.

We work according to the guidelines for civil defence organisations across the world, as well as in accordance with International Humanitarian Law. As defined in Protocol I (Article 61) of the Geneva Conventions of 1949, we pledge to provide the services listed at paragraph 5:

  1. Warning the civilian population of attacks and dangers
  2. Urban Search and Rescue
  3. Evacuation of the civilian population from areas into which fighting is encroaching
  4. The provision of medical services – including first aid – at the point of injury
  5. Fire-fighting
  6. Management of emergency shelters
  7. Detection and marking of danger areas (such as areas with unexploded ordnance)
  8. Provision of emergency accommodation and supplies
  9. Emergency repair of indispensable public utilities
  10. Decontamination and similar protective measures
  11. Assistance in the preservation of objects essential for survival
  12. Emergency assistance in the restoration and maintenance of order in distressed areas
  13. Emergency disposal of the dead
  14. Management of blackout measures
  15. Complementary activities needed to carry out any of the tasks mentioned above.

As outlined in the Protocol I (Article 61) of the Geneva Conventions of 1949 we provide these services for the following purposes:

  • To protect the civilian population against the dangers arising from hostilities or other disasters
  • To speed recovery from the immediate effects of such events To provide the conditions necessary for survival of the civilian population.

While civil defence organizations are protected under the international humanitarian law applicable to all civilians and civilian objects in general, the Additional Protocol I to the Geneva Conventions, adopted in 1977, makes protection specific for civil defence.

Additionally, the White Helmets web page (n.d.) makes it clear that the organization is committed to helping rebuild physically and mentally in rebuilding communities following the end of the Civil War. One point that I found somewhat confusing is the utilization of two different web pages for the organization. It appears the White Helmets web page (n.d.) is aimed more towards generating support and fundraising, while the Syria Civil Defense website (n.d.) has more information about the organization itself and press releases.

Remember Omran, that bloodied and dusty five-year-old in the ambulance whose image wrecked our hearts all over the world? In 2017, the Syrian government media released new photos and videos of him, along with statements by the boy’s father that the family was pro-regime and that the child had been used by the rebel forces as fake propaganda (Specia & Samaan, 2017). This is just another example of how the truth around the White Helmets, and the war in Syria as a whole, is constantly being twisted and changed, making it difficult to know the truth (Haddad, 2016). Social media exacerbates this, with clearly differing messages posted to different sites, aimed at different followers, and between Arabic and English (Lynch, Freelon, & Aday, 2014). This is a common modern tactic in civil wars and human-causes acts of humanitarian crises, the post-truth age (Harsin, 2018).

Overall, it appears the White Helmets are a legitimate organization working diligently within a high-risk area to serve the Syrian community.  They provide an invaluable service that international organizations have struggled to do. Despite the conflict being ongoing, the organization has been successful in its mission, and seems to have the ability to continue doing so, despite the direct attacks on their lives and through the media to discredit them and attempt to eliminate their funding. That being said, Asif and Asif (2018) recommend that the White Helmets increase their indigenous independence by eliminating Western funding. While I understand this position, I think that there is always a struggle for organizations to have enough funding, so to get it from any source possible may be necessary in order to complete their mission.

I find the Syrian White Helmets to be incredibly inspiring personally and would like to see other models for indigenous humanitarian organizations given research and support around the world. I would like to see the larger international aid organizations focus their resources and funding towards supporting local, grassroots movements such as the White Helmets.  I think this is done in some capacity already, but I think there is much room for improvement.

References

Aikins, M. (2014). Whoever saves a life. Medium. Retrieved from https://medium.com/matter/whoever-saves-a-life-1aaea20b782#.kelvvhn3f

Al Asaad, S. (2018). The White Helmet myth: A soft war propaganda. Op-Ed. MEHR News Agency. Retrieved from https://en.mehrnews.com/news/132739/The-White-Helmet-myth-A-soft-war-propaganda

Amnesty International. (n.d.). Syria. Retrieved from https://www.amnestyusa.org/countries/syria/

Asif, S.M. & Asif, S. (2018). Doctors with borders: The White Helmets and radical political medicine. In: Weber AS, Verjee MA, editors. Proceedings of the 1st International Conference on Medical Humanities in the Middle East [Internet]; 2018 Nov 17-18: Doha, Qatar: Innovations in Global Health Professions Education; 2019 March. p. 27-29. https://dx.doi.org/10.20421/ighpe2019.01.09

Atlantic Council. (2017). Breaking Aleppo. Retrieved from http://www.publications.atlanticcouncil.org/breakingaleppo/

BBC. (June 12, 2012). Syria in civil war, says UN official Herve Ladsous. BBC News. Retrieved from https://www.bbc.com/news/world-middle-east-18417952

BBC. (July 22, 2018). Syria conflict: White Helmets evacuated by Israel. BBC News. Retrieved from https://www.bbc.com/news/world-middle-east-44915099

Daley, B. (October 7, 2016). Who are Syria’s White Helmets, and why are they so controversial?. The Conversation. Retrieved from https://theconversation.com/who-are-syrias-white-helmets-and-why-are-they-so-controversial-66580

Haddad, B. (2016). The debate over Syria has reached a dead end. The Nation. Retrieved from https://www.thenation.com/article/archive/the-debate-over-syria-has-reached-a-dead-end/

Harsin, J.  (2018). Post-Truth and Critical Communication Studies. Oxford Research Encyclopedia of Communication. Oxford University Press.

James, L. (2014). The most dangerous job in the world. New Internationalist. Retrieved from https://newint.org/features/web-exclusive/2014/10/10/syria-civil-defense-volunteers/

Kakade, S. (2016). White Helmets: Heroes or propaganda?. Ruggles Media. Retrieved from https://camd.northeastern.edu/rugglesmedia/2016/09/26/white-helmets-heroes-or-propaganda/

Lester, N. (2018) Introducing a Trauma-Informed Practice Framework to Provide Support in Conflict-Affected Countries. The RUSI Journal, 163(6), 28-41. DOI:10.1080/03071847.2018.1562016

Lynch, M., Freelon, D., and Aday, S. (2014). Syria’s socially mediated civil war. United States Institute of Peace. Retrieved from https://www.usip.org/publications/2014/01/syrias-socially-mediated-civil-war

Malsin, J. (n.d.). The White Helmets of Syria. Time. Retrieved from https://time.com/syria-white-helmets/

Moore, T. (2019). The White Helmets: Unneutral in the Syrian conflict. Kent State University Undergraduate Symposium on Research, Scholarship and Creative Activity. Retrieved from https://oaks.kent.edu/ugresearch/2019/white-helmets-unneutral-syrian-conflict

Palma, B. (December 15, 2016). Are the Syrian ‘White Helmets’ Rescue Organization Terrorists?. Snopes Fact Check. Retrieved from https://www.snopes.com/fact-check/syrian-rescue-organization-the-white-helmets-are-terrorists/

Solon, O. (December 18, 2017). How Syria’s White Helmets became victims of an online propaganda machine. The Guardian.  Retrieved from https://www.theguardian.com/world/2017/dec/18/syria-white-helmets-conspiracy-theories

South China Morning Post [username]. Syrian conflict: who are the White Helmets? . YouTube. Retrieved from https://www.youtube.com/watch?v=mnhkH6lYJxM&t=13s

Specia, M. and Samaan, M. (June 6, 2017). Syrian boy who became image of civil war reappears. The New York Times. Retrieved from https://www.nytimes.com/2017/06/06/world/middleeast/omran-daqneesh-syria-aleppo.html

Syria Civil Defense. (n.d.). ”Who we are” and “What we do.” Retrieved from https://www.syriacivildefence.org/en/

The Syria Campaign. (2017). Killing the truth: How Russia is fuelling a disinformation campaign to cover up war crimes in Syria. Retrieved from https://thesyriacampaign.org/wp-content/uploads/2017/12/KillingtheTruth.pdf

The White Helmets. (n.d.). Retrieved from https://www.whitehelmets.org/en/

Wright, R. (July 23, 2018). The White Helmets – Syria’s noble rescuers – have to be rescued by Israel. The New Yorker. Retrieved from https://www.newyorker.com/news/news-desk/the-white-helmets-syrias-noble-rescuers-have-to-be-rescued-by-israel

Yee, V. (November 11, 2019). James Le Mesurier, backer of Syrian White Helmets, is found dead in Turkey. The New York Times. Retrieved from https://www.nytimes.com/2019/11/11/world/middleeast/james-le-mesurier-white-helmets-dead.html