If you are in distress, you can call or text 988 at any time. If it is an emergency, call 9-1-1 or go to your local emergency department.

It’s time to talk about mental health in football

The world of professional sports brings to mind scenes of packed stadiums, screaming fans, and lavish contracts for the most celebrated athletes, who display dazzling feats of skill and endurance. But this image of players fulfilling a life’s dream doesn’t always square with reality: the challenges many of them face in maintaining their mental well-being. The truth is, many elite athletes are struggling. Ahead of the 109th Grey Cup, The Catalyst looks at the way organizations like the Saskatchewan Roughriders are joining with others to tackle the issue.

According to a recent study in Psychology of Sport and Exercise, more than 40 per cent of 186 elite national team athletes in Canada “met the cut-off criteria for one or more mental disorders,” with stress and training load being “significant predictors of depression and anxiety.” To understand why, it’s important to acknowledge the realities athletes run into, both on and off the field.

Before reaching professional or top amateur levels, competitors must prove their skills in junior, university, and semi-professional leagues. This often means having to balance their sports aspirations with school, work, and family obligations, not to mention the growing public profile that comes with each success.

“It can be a grind at times,” said Ty Logan, a former university athlete and current professional defenceman with the Albany FireWolves of the National Lacrosse League. “When you’re in school, your weekends are spent travelling on a packed bus between cities, while trying to finish assignments and catching up on the lectures you missed during the week. It’s late nights in the library followed by early mornings at the gym. If you’re not careful with your time, it’s easy to fall behind in one way or another.”

Only as good as your last game
The expectation to perform in the midst of multiple obstacles and responsibilities can be a huge source of stress for young athletes. “You definitely feel the pressure from both sides,” Logan said. “Even when you turn professional, there are no days off, and you never know when it might be your last contract or last game in the league. You have to try to block out the outside world and focus on playing your best.”

The Working Mind Sports

This pressure intensifies for emerging athletes with the increasingly slim chances of becoming a professional in any given sport. According to the National Collegiate Athletic Association, around four per cent of all college athletes will reach a professional league or the Olympic level. Even fewer will stay there for more than a handful of games.

When you have a large group of highly motivated, competitive athletes battling for a finite number of spots, with the promise of fortune and fame on the line, it’s easy to see how the pressure can mount for aspiring professional athletes. Add in the need to maintain grades and a part-time job to help pay the bills, and the risk to one’s mental well-being becomes just as clear.

Knowing this, the Mental Health Commission of Canada (MHCC) adapted The Working Mind (TWM) training program to address these issues. TWM Sports modules focus on scenario-based, practical applications for both athletes and coaches which are grounded in the voices of people with lived and living experience of mental illness

Research shows that coaches fulfil multiple roles as motivators, counsellors, advisers, and parental substitutes — all of which require considerable emotional labour. And athletes must fully understand their own mental health — and that of those around them — to maximize their capabilities. To address these requirements, each of these TWM Sports courses provides tools and skills for adverse situations and the ability to support teammates — skills that apply just as much to people in beer and recreational leagues as they do to top athletes.

A nation of athletes
According to a 2016 Statistics Canada poll, 27 per cent of those age 15 and older regularly participate in sports. That’s more than eight million people across the country in some form of sporting activity, with fun, fitness, and physical health cited as the main benefits. But beyond the average individual, the trend shifts. For elite athletes, who dedicate their lives to professional competition, sports can change from a positive influence on physical health to something that puts mental wellness at risk. For instance, when it means sacrificing friendships and one’s personal life to the pursuit of sporting greatness.

This was one of many insights that emerged out of the development process for TWM Sports. The MHCC partnered with the Saskatchewan Roughrider Foundation to pilot the program with players and coaches, along with other elite athletes from Saskatchewan communities.

After Cindy Fuchs, the foundation’s executive director, saw the potential of having a TWM program designed specifically for athletes and coaches, she immediately contacted the MHCC to ask how she and her team could get involved.

“The Roughrider Foundation is dedicated to supporting health, education, and amateur football in our local communities, and the TWM Sports program weaves perfectly into those pillars,” she said. For Fuchs, TWM also aligns with the foundation’s other initiatives, including Win with Wellness and Game Changers Playbook, a collaborative project with the Saskatchewan Ministry of Education to address youth mental wellness in the province.

Throughout the pilot phase, a common thread in the feedback she received from participants was about how impactful the sessions were. “It forced them to reflect on their own mental well-being,” she said. “I think a lot of the players didn’t realize the stress they were going through until they reflected on it.”

By implementing a box-breathing technique from the program into his game-day routines, one kicker was also able to help his on-field performance. And the program also had a positive impact on team morale.

“You can see that the players who have taken the training have a special bond,” Fuchs added. “They know they can be open with each other about how they feel without any judgment.”

It’s this sense of openness — and the de-stigmatization of mental health in sports — that motivated the foundation to spread the word about the program and cover the entire cost of TWM Sports training for all university athletes in Saskatchewan.

Starting with the University of Saskatchewan, all student athletes — regardless of their sport — will have the opportunity to take the program. In addition, all Roughrider players who give presentations for the foundation’s in-school programs will undergo training, allowing them to share the lessons they learned through the course with young people in the community.

“We want as many athletes as possible to have the opportunity to experience this program — it’s that impactful,” Fuchs said. “How cool would it be for a player to be able to tell their coach they aren’t having a good day and not have to worry about being benched or blacklisted? It’s about mutual respect and openness to have this dialogue between the two sides.”

Author: is a marketing and communications specialist at the Mental Health Commission of Canada. A graduate of Carleton University’s Sprott school of business, he has extensive experience in the fields of sports and entertainment. Eric is the co-founder of mssn, a brand dedicated to fundraising and awareness for youth mental health in the Ottawa area.
Photo: Player ambassador Mitch Picton, a current wide receiver for the Saskatchewan Roughriders, leads a wellness presentation at Sacred Heart Community School in Regina SK.

A broader term captures the rich diversity within communities. Why we use ‘ACB’ over ‘Black’

This article is part of the Catalyst series called Language Matters.

In early 2021, the Mental Health Commission of Canada adjusted its language guidelines and started using the term African, Caribbean, and Black (ACB) when referring to the diaspora who were often grouped under the heading, “Black.” Prior to the change, Black was broadly applied to anyone with dark skin, regardless of their cultural identity or heritage. Imagine the differences of experience and perceptions between a multigenerational Black Nova Scotian and a newcomer from Gambia.

While my family hails from Barbados, I was born in London (England) and grew up in Montreal. I self-identify as a Black woman, a Canadian, and a Caribbean, and I’m not conflicted by those intersecting titles. On countless occasions, people have attempted to “other” me through comments or questions, now identified as microaggressions. “You speak so well,” one of them said, surprised as if, despite my going to the same schools and receiving the same education since age three, my Blackness would subvert those teachings. My personal favourite is, “Where are you really from?” — because Montreal and London didn’t fit the expected answer.

Language Matters

My Caribbean background has often felt like a cozy place of retreat in the face of this insistence that I am not Canadian. I imagine that for folks born and raised in Canada with parents and grandparents who had the same experience, these questions would be more than frustrating. If you can spend your whole life in a place, be taught at the same schools, eat the same food, and still be considered an outsider, it is like remaining stranded on the ancestral slave ship, belonging neither to the new world nor the old.

Our identities are wrapped up in myriad little and big things that give us definition and grounding. What we are called matters. Those names do more than identify our skin colour. They reflect our experiences and knowledge. I have no idea what it would be like to arrive as an adult in a new country and have to fit into a different, often unwelcoming culture. Nor do I want to maneuver through the expectations of those who assume that this is my reality. Whether here by choice or by birth, we are Canadian. Like my fellow citizens of Italian, German, or other descent, I also proudly enjoy the rich offerings of my Caribbean history.

Setting the tone
I don’t blame people for feeling confused or even frustrated with the evolving use of terms. They are legion and often come with an array of confusing and (at times) contradictory explanations. I spent many years explaining to friends and neighbours that I was not “coloured” but “Black.” Then, some well-meaning collective determined that “people of colour” was acceptable. Years later, after moving through the terms “visible minority” and “racialized communities,” Black Lives Matter blew into the media spotlight with “Black, Indigenous, and People of Colour” (BIPOC). At that time, it had become more important to acknowledge that a disproportionate number of ACB and Indigenous people were being incarcerated and attacked by police or denied access to health care (the list goes on), that their realities were different from others. The debate over the merits of capitalizing the “b” in “Black” is forged in the same social furnace. The use of uppercase is an attempt to recognize the shared history of violence, oppression, creativity, and triumph. Though it may seem like a simple grammatical issue, it covers a host of previously ignored or denied experiences.

These conversations reflect a complex and ever-changing social dynamic. It isn’t as simple as saying, opinions vary, or minds have changed. At their heart they reflect emerging knowledge, a growing awareness. More voices are being heard, and that results in more measures being taken, more information being gathered. Consider how hard it is to talk about the disproportionate police-on-ACB violence when authorities refuse to capture skin colour in their reports. It took a collective of intrepid reporters working nationally to collect, collate, and track how many ACB people had been shot by police before those numbers forced authorities to acknowledge that reality. Armed with the facts — the evidence of racism’s impact — people could suddenly be heard when they said, Don’t call me that. Don’t lump me into a broad group. My experiences are different.

Names matter. Using ACB rather than Black (if preferred) is not a new politically correct affectation. It’s a respectful reflection of the very real and very different experiences of people who may share nothing more than similar skin tones.

Author: is a communications specialist who works and lives in Ottawa.

Debra Yearwood

A communications pro with more than 20 years of executive experience in the health sector, expertly navigating everything from social marketing to crisis comms. When she’s not advising on the boards of Health Partners or Top Sixty Over Sixty, she’s busy finishing her book on thriving in later life (because why stop now?). Certified Health Executive by day, diversity advocate and magazine contributor by night—Debra’s the one you call when things need fixing or explaining.

Are you having a lightbulb moment?

The SPARK Knowledge Translation Program charts a path for those with an idea to improve research and practice around mental health, substance use, or addiction. A look at the Grand Council Treaty #3 project, which serves as a mental health life-raft for 28 communities.

In the early days of COVID-19, Darlene Curci was taking note of the challenges in Kenora, Fort Frances, and Dryden. She is the Indigenous systems coordinator for Grand Council Treaty #3, which comprises 28 First Nation communities across 142,000+ square kilometres in northwest Ontario and southeast Manitoba.

“A lot of things were happening on the ground while we were going through lockdown,” she recalled. “Our health team was being deployed to help our communities through COVID by providing resources.”

As she worked, Curci was able to observe the evolving needs and challenges of coping with the pandemic. “Some of the communities are isolated and have few resources, which must then be shared across a large geographical area,” she said. “We don’t have specialized resources to address mental health or addiction issues. Psychiatrists have to fly in from Toronto, or else people must go to Winnipeg for specialized services.”

While those services may be rooted in a clinical practice, Treaty #3 communities have land-based, traditional, or combined approaches that include Western models of health and wellness. As Curci was looking for a way to bridge these approaches for Treaty #3 communities, she saw a social media posting about the Mental Health Commission of Canada’s SPARK program. After seeing how SPARK works to ensure success, she applied to the program — which includes 16 hours of workshop time and a one-year followup mentorship — to turn that idea into action.

Connecting the dots
SPARK’s Knowledge Translation Program seeks to provide the tools and resources needed to close the gap between what we know and what we do in the mental health and substance use fields. It gives people who have the germ of an idea — the spark — the means to foster positive change in their communities. As studies show, that process normally takes several years. But the SPARK Innovation to Implementation (I2I) framework can dramatically reduce that time.

Recent graduates (or SPARKies) include the Writers Collective of Canada, a charity that creates workshops for those under-represented in society. They partnered with Veterans’ organizations to offer expressive writing workshops as a non-clinical health intervention. Another charitable organization called Body Brave also worked with SPARK to help address service gaps for people seeking support for disordered eating.

The SPARK program asks applicants to focus on a problem they’d like to address and provides coaching and mentorship to participants across the seven I2I steps:

  1. State the purpose
  2. Select an innovation
  3. Specify actors and actions
  4. Identify agents of change
  5. Design the knowledge translation plan
  6. Implement
  7. Evaluate

For Curci, “the exercise provides a rigour that focuses the mind while also balancing the need to be agile and adaptable in working with different communities, specialties, levels of expertise, and ways of communicating. When I was going through the application process, I had to write out my intention, and that helped me focus on where I wanted to go with my idea.”

Over the course of the program, she developed the key output — The Grand Council Treaty #3 Mental Health Survival Guide Toolkit — which now serves as a “mental health life-raft” for all of its First Nation communities.

“It was a challenge to bring great value to the community by analyzing a large volume of information and conveying it in such a way that it would be useful to them,” she said. “But in the end, that process helped me reconnect with people in a less intrusive and more engaging way.”

Spark session

A SPARK planning session from February 2020.

The 50-page booklet includes practical advice on how to respond while in crisis, guidelines for engaging with Elders, practical hang-on-the-fridge lists with key phone numbers, colouring pages, worksheets to assist with stressful times, and tips for interacting with people based on where they’re at. For example, a section for teens and youth discusses boundaries, pointers on creative expression as a form of wellness, and red-light/green-light examples of healthy relationships.

The booklet is based on Ga-nan-da-wis (good health), a therapeutic concept rooted in traditional and cultural healing approaches to achieve emotional and mental balance, culturally and spiritually. Also included are mental health tips for parents, activity suggestions for Elders — like taking a walk or having a sweat with people in your bubble — and those contending with the cumulative and collective effects of historical (or intergenerational) trauma. Substance use, addiction, family violence, and suicide prevention are all addressed, along with isolation, loneliness, and finding balance when using technology.

Curci’s project is rooted in the Minobimaadziwin strategy (cited below) developed by Treaty #3 organizations, Elders, and community members, and was launched as a guiding framework in December 2019. Its 13 values are a throughline connecting Indigenous knowledge, wellness, and current realities related to COVID-19.

Grand Council Treaty #3 Minobimaadziwin Strategy

  1. Unified approach
  2. Engage Elders
  3. Promote cultural way of life
  4. Support Anishinaabemowin as healing mechanism
  5. Partnership and network development
  6. Address root causes of mental health
  7. Build community capacity
  8. Education and prevention centered
  9. Treaty #3-specific tools and training — Promote education and awareness on COVID-19 prevention practices
  10. Culturally safe services
  11. Healing rooted in traditional knowledge and practice-land based approach
  12. Respect treaty rights and relationships
  13. Every door is the right door

These guiding principles are informed by Treaty #3 traditions. “We are very strong and focused in our traditional ways,” Curci said. “We have developed our own child-care law, health law, and natural resource law — Manito Aki Inakonigaawin — it is the framework for how we do business.”

Her survival guide toolkit was launched during Mental Health Week in May 2021. After all 28 communities received an initial box of booklets, an increasing demand led to a subsequent reprint of 2,000 more copies. People see great value in what it offers, often using different resources for their specific needs. They tear out pages to post near their desks or take photos of the contents that help them most in challenging times.

“In a moment of distress, when things seem impossible, it’s a way to check in on yourself,” Curci said. In addition to being the creator of the booklet — she uses the tools herself. “I find it relaxing,” she said, referring to the colouring pages, along with activities like 10 Minutes to Reflect on Your Day (to build self-esteem) and the My Moods exercise.

Social workers also appreciate the quick tips to help guide people through thoughts of suicide by discussing risk and protective factors and providing counselling helplines, in addition to traditional guidance on grief and loss. The booklet’s foreword from the Grand Chief notes that “everyone’s mental health needs are different.” Rather than put forward well-intentioned platitudes or oversimplifications, his message focuses on the importance of asking for help when it is needed, “because there is always hope for new and better day.”


Learn more about Grand Council Treaty #3.

Author:

Fateema Sayani

Fateema Sayani  has worked in social purpose organizations and newsrooms for twenty-plus years, managing teams, strategy, research, fundraising, communications, and policy. Her work has been published in magazines and newspapers across Canada, focusing on social issues, policy, pop culture, and the Canadian music scene. She was a longtime columnist at the Ottawa Citizen and a senior editor and writer at Ottawa Magazine. She has been a juror for the Polaris Music Prize and the East Coast Music Awards and volunteers with global music presenting organization Axé WorldFest and the Canadian Advocacy Network. She holds a bachelor’s degree in journalism, a master’s degree in philanthropy and nonprofit leadership, and certificates in French-language writing from McGill and public policy development from the Max Bell Foundation Public Policy Training Institute. She researches nonprofit news models to support the development of this work in Canada and to shift narratives about underrepresented communities. Her work in publishing earned her numerous accolades for social justice reporting, including multiple Canadian Online Publishing Awards and the Joan Gullen Award for Media Excellence.

A popular quote by Wayne Dyer goes “If you change the way you look at things, the things you look at change”. Perhaps changing the way we look at what constitutes a healthy workplace may change the fact that psychological health problems are costing the Canadian economy around $51 billion per year, $20 billion of which results from work-related causes.

Recent events have highlighted the need for change in how we do business, manage operations, and provide psychological safe space for the workforce. What we perceived as “working” before, it would seem, is no longer working.

Creating and fostering a psychologically safe workplace can feel scary. Change can feel like that. A psychologically safe workplace is one where every reasonable effort is made to prevent harm to mental health through negligent, reckless, or deliberate conduct. The National Standard of Canada has 13 Psychological Factors for Psychological Health and Safety in The Workplace. At this point, its a voluntary standard, however I believe that it will become a requirement, such as having the standard of Emergency First Aid trained individuals in workplaces.

I’ll share with you some observations and ideas on how to nurture a psychologically safe workplace. Some guidance for both the employer AND employee- yes, it’s a team effort.

Reducing Stigma

We all have mental health just like we all have physical health. Our degree of mental and/or physical health can change based on many factors. Mental health does not discriminate. In the Mental Health First Aid certification course, we share a video of managers and staff in the workforce sharing their self-stigma around having a mental health problem, illness and/or crisis. It helps people to understand that it is possible to be a leader or a good employee despite living with a mental health disorder. One participant was surprised after watching the video, recognizing that she used to work with someone in that video. She shared that if she had known what that person was experiencing, it would have changed the way they interacted, the dynamic of their challenging relationship and would have helped the participant with her own decline in mental well-being. The more open we are to talking about our experiences, the less stigma for those living with a mental health disorder. You never know who you may be helping.

Looking back at my life, I can recall situations in the workplace, and thinking no wonder I felt that way and/or reacted that way. Being aware of the signs/ symptoms of a mental well-being decline for yourself and others provides the opportunity for support in recovery, yes, even at work.

The Human Leader

Leaders are only human after all and are not immune to having real human challenges, just like anyone. In a leadership role, the demands of managing performance,  operations, productivity, and results are only compounded by the challenges of being responsible for teams and people.   The side effects of those challenges can have a human impact too, emotions, stress, anxiety, cognitive behaviour, to name a few. One person in a leadership role spoke to their experience of anxiety; “I have anxiety and I’m not ashamed of it. When I feel the symptoms of anxiety, I know what I need to do to encourage calm”. They also went on to say, “with the proper tools and support systems, someone living with a mental health disorder can work in a leadership role”. The Manager’s Toolkit created by the Mental Health Commission of Canada, offers managers a range of practical strategies and examples to support mental health and well-being for their onsite and remote teams — and for themselves.

Should I Stay or Go Now

I’ve worked with several companies over the past few months that have shared their concerns that come with the expectation of employees to return to work on location. Some companies have “put their foot down” and mandated a return to work on site. As a result, staff may choose to go elsewhere and/or it can create an unhealthy working environment.

An executive who still works from home shared with me that having the option to work from home provides them the opportunity for a better work/homelife balance. Trust is required that the workload gets done, however with the flexibility, the employee can balance work, family, and life in a more productive flow. Recently, employers are becoming more open to providing autonomy, understanding that the marker is, whether at home or on site that the work gets done.  

Job Demands

Companies are now including a list of physical, cognitive, and psychological demands in their job descriptions. This provides the opportunity for the potential employee to be aware of what the demands are and whether they feel it’s a fit for them – no surprises. Perhaps the most notable of the many demands in this evolving world of work is the need for emotional intelligence, the ability to develop and maintain good relationships, communicate clearly, influence others, work well in a team, and manage conflict. Abilities and skills that come hand-in-hand with self-awareness, balance, wellness, and good mental health.

Boundaries

Getting clarity on your own boundaries is integral to a psychologically safe workplace. Be aware and know where you begin and where you end with respect to your boundaries for time, physical, personal, relationship, and so on.  A formula that has worked well in my life is this: awareness,+ accepting + action= change. Before we can make any change, we need to be aware of what we are doing, choosing a different action equals change.

For example, you are on a major deadline, time is of the essence and a co-worker comes into the office and starts to tell you about their “horrible” weekend. You stop what you are doing and listen. All the while, your pulse is elevated, and you are stressing about how you are going to get this project done on time with this delay. You really aren’t listening. Having clear boundaries may sound like this, “I’d love to hear about your weekend, however I’m just in the middle of this project that is due. Is there another time we can connect when I can be more focused on you?” 

What if you are that person who wants to share about the “horrible” weekend. Having someone to vent to can be helpful. Perhaps approaching the person like this, “I just had a horrible weekend, I could really use an ear. Do you have the emotional space and is this a good time for me to share with you about my experiences this past weekend?”

Maintaining boundaries helps manage resentments, frustrations, and hurt feelings that can snowball into discourse and create an unhealthy work environment.

“When you say ‘yes’ to others, make sure you’re not saying ‘no’ to yourself.”- Paulo Coelho

With stigmatizing language, things can get pretty cloudy

This article is part of the Catalyst series called Language Matters.

“I hate this weather, it’s so bipolar. One minute it’s sunny and the next it’s raining. I never know how to dress in the morning.” I roll my eyes at my friend, and she apologizes. “I’m sorry. I forgot.” She’s not the first to use my diagnosis to describe something negative, and she won’t be the last, but it stings every time.

Adopting clinical terminology to emphasize our experiences happens all the time. How often have you heard someone say they’re OCD when they really mean they’re organized or respond to a new story with “That’s so crazy! That’s insane!”? We’ve all heard such things (or even said them ourselves). But just because something is familiar doesn’t make it OK. Using that kind of hyperbole reduces mental illness while doing a disservice to the people who live with those concerns. It also affects how we think about mental health conditions.

It’s called associative activation, and it happens when we unconsciously attach an emotion to an idea. Usually, the process is so quick that we’re not even aware we’re making a link. Yet our brains are hard at work producing a response to the words we use and hear. When my friend is talking about the weather, she’s also associating a negative emotion with bipolar disorder. It sounds innocent enough, but it has a lasting effect. And it’s one of the ways stigmatizing language is able to flourish.

So what’s the big deal? No need to be such a stickler. They’re just words.

Actually, those words do have a big impact on people. Think of a time when someone said something hurtful to you. How did it made you feel? For those living with mental health concerns, it can be disappointing to learn that someone you thought of as an ally has unconsciously held negative feelings about your condition. It can also be frustrating to hear your diagnosis being reduced for the sake of a quip or to exaggerate a point. Of course, anyone within earshot of that conversation about the weather is likewise forming their own negative views about bipolar disorder. What might their reaction be if they or someone they love is diagnosed a mental health condition?

Talking illustration

Language is constantly evolving as we understand more about mental health and strive to do better. While it can be difficult to keep track of shifting ideas around acceptable language, it’s certainly possible. A good place to start is to learn about stigmatizing language and some of the available alternatives.

Another thing to remember is to try not to get defensive if someone asks you to adjust your language. It probably just means they care enough to want to keep you from making the same mistake again. Many of us instinctively resist the idea of removing language from our vocabulary, but it does get easier with practice. And since choosing other words is one of the simplest ways that we can all help reduce mental health stigma, it’s worth the effort.

My friend and I put our umbrellas away. The sun was now peeking out from behind the clouds and warming our faces. “What I meant to say is that the weather is unpredictable these days. I should have worded it differently. I spoke without thinking. I’ll do better next time.” And for a long time now, that’s a promise she has kept.

Find other articles in the series: Person-first language.

Belgian singer Stromae — whose European hits meld weighty themes with clubby beats — touches on the complexities of mental health on his recent album, Multitude. Ahead of his North American tour, Florence K — CBC Music host, singer, author of three books on mental health, and PhD candidate in neuropsychology — looks at its lyrics and layers.

We read it everywhere. We see it everywhere. We say it everywhere. There’s no place for shame or guilt when mental suffering knocks on our door and no valid reason to maintain stigma around mental health. It took a lot of speeches, awareness campaigns, expert testimonials, and hashtags to spread that message until it became loud and clear and to make inroads into social norms still enclosed by taboos.

This work has taken decades.

Yet in one song — in just a few sentences — Stromae challenges an entire generation, and he needn’t say more. A loose translation of the lyrics from “L’Enfer” (Hell) is at once hard-hitting and spare:

I’m not alone…To say that many others have already thought about it, but still, I feel alone…As a result, I sometimes have suicidal thoughts and I’m not very proud of it…These thoughts that make my life hell.

While words are his craft, Stromae is a man of very few. His raps are slow, and he never crams syllables into the same verse. The effect is like an underline — his words stand out and paint precise images that linger and stick in your mind — you can’t unsee them.

Pretty pictures aside, there’s also plenty of straight talk throughout the album. On the same track, Stromae steps out from behind the metaphors to discuss his mental health challenges and the sense of shame that would wash over him, despite his best efforts to be vocal and challenge stigmas.

The echo of this refrain has resonated in millions of hearts, validating the suffering many of us feel. In this chorus, listeners have a chance to step away from solitude and feel, for a moment, less alone. How many have asked themselves, “If Stromae suffers from depression, maybe I’m not the only one? Maybe I shouldn’t feel so bad?”

Florence Khoriaty

Florence Khoriaty

It’s an important message because, even after decades of work, depression is still too often seen as a sign of laziness or weakness. Yet nothing could be further from the truth (Stromae’s prolific career is shorthand for that). Research shows that depression is a mental health disorder whose causes involve biopsychosocial interactions with complex mechanisms — neurophysiological, genetic, psychological, and environmental — that factor into each individual’s unique situation.

In opening up about his experiences, Stromae is declaring that a mental health disorder is not a choice and not something that discriminates by socio-economic class, by education level, by the contents of one’s wallet, or by one’s success. There’s a side effect to these words, set to endlessly catchy music; namely, that it reaches people differently than a public service campaign. That’s the magic of the album. And he advances the cause in leaps and bounds without a commercial tinge. The songs and lyrics have nuances and textures as real as the vicissitudes of life in all its rich complexities.

The full range
As with “L’Enfer,” the album’s other tracks are forthright accounts of the state of our society. It brings to mind the words of the rap group N.W.A., who said, “Our raps are documentary. We don’t take sides.” In that sense, Stromae’s album also avoids simple polarities with an honest portrait that isn’t couched in toxic positivity or end-of-the-world pessimism. Nor does he seek to be a standard-bearer for a particular disease or social cause or claim to be The Defender of All Those Who Suffer. Still, his lyrics have teeth.

In “Déclaration,” he denounces the hypocrisy of those who pride themselves on being fashionable feminists, while true progress continues to elude society. Stromae’s sarcasm belies a benevolence that serves as a through-line on the album. You hear the compassion clearly on the track “Santé” (Health), a celebratory toast to the disregarded: pilots, nurses, long-haul truck drivers, flight attendants, fishers, and bakers — along with professional insomniacs and “those who do not have the heart for celebrations.”

Let’s celebrate those who don’t celebrate themselves. A toast to the heroes of the worst times.

In “La Solassitude” (which combines loneliness and lassitude), he explores the ups and downs of romantic relationships and the with-or-without-you challenge of maintaining a quality couplehood. He also looks at real solitude — that inner emptiness that follows you like a shadow and is seemingly inescapable no matter the surroundings.

In expressing the maudlin dark sides next to life’s more luminous moments, Stromae avoids easy divisions of “good” and “bad.” Yet he offers a winking reference to black-and-white thinking in two songs artfully sequenced toward the album’s end: “Mauvaise journée” (Bad Day) and “Bonne journée” (Good Day). Back to back, they express wry and poignant lyrics where listeners will likely recognize themselves in one way or another. They do so because we all have our ups and downs, just like we all experience a multitude of states of mind and see our lives from different angles as our perspectives evolve and shift. As Stromae reminds us of this, his album has a uniting effect. It reaches out to those who may need to hear that they’re not the only ones suffering in this giant universe, where we’re all just trying to get by.

The North American leg of Stromae’s tour starts October 21 in Vancouver.

Author: is a singer, songwriter, pianist, and weekly host of C’est formidable! on CBC Radio One and CBC Music. She is completing her doctorate at UQÀM.
Photo: Matthew Eisman/Getty Images

From stop gap to solution

Twenty-something years ago, after Y2K did not result in the collapse of the modern world, my university campus general practitioner proposed something radical: while I was waiting for an appointment with specialized mental health services, I could access a newly-developed service that would offer Cognitive Behavioural Therapy (CBT) to me online and from the safety and comfort of my dorm room.  More personalized and responsive than simply following along in a book, this interactive website taught me about common cognitive distortions and guided me through exercises to help identify my own patterns as well as combat their negative effects. 

It was a decent stop gap, giving me something to keep me going while I waited to speak to a human, but in the days of flip phones, and long before touch screens, mobile data and video chat, the technology was fairly limited. 

Fast-forward to February 2020 and I could access nearly the whole world from the palm of my hand, but still conventional wisdom had it that the plush and calming offices of our psychiatrists and therapists were the only places that we could truly get well.  There is nothing like face-to-face communication, right? 

Then, March 2020.  Not a lot of things improved due to the COVID-19 pandemic – and general mental health most certainly did not improve (it suffered, overall) – but one big improvement has been changing the mindset that virtual mental healthcare (e-mental health) is second-rate care.  E-mental health services existed before the pandemic, but their availability and use skyrocketed by as much as 3500% as the mental health impacts of the increased isolation hit, and the in-clinic world shut down. 

Back then, anxiety-fuelled changes left us resisting the switch and looking only at the negatives, but I see the provision of e-mental health as a definite positive.  Do I lament that I cannot look my care team in the eye?  That they can’t see me in person and interpret my body language as effectively? That it is hard, in my three-bedroom apartment, to find a safe and private space to have my sessions? Maybe a little.  But those drawbacks are far outweighed by three main advantages: cost, access, and stigma reduction.

Three big advantages of e-mental health

1. Cost

E-mental health doesn’t require a brick-and-mortar office for the clinician and increases the number of clients any one provider can connect with, reducing their overhead costs.  This often (though, buyer beware, not always!) translates to reduced costs to their clients.  E-mental health support is often much cheaper than in-person, making it accessible to more people.

2. Access

Traditional in-person therapy also imposes constraints based on location and time.  You have to physically go to a therapist’s office, fight through traffic and find parking (or deal with public transit), wait your turn, and then repeat the process to return to life (work, school, family life) usually within regular business hours.  There are many folks who do not have the time for this procedure (including me!  And I am privileged to work in a job where I get sick and vacation leave and actually have a car)  With e-mental health, you can access your session from literally wherever you are and often even have the option of texting or e-mailing your therapist between sessions, should you need to.

3. Stigma 

The final, and I think most important, way that e-mental health improves upon face-to-face therapy, is in reducing stigma.  When I received that first referral to mental health services from my campus doctor, I was MORTIFIED at the idea that someone would see me entering the building and immediately know that I had mental illness.  That fear – that stigma – is what prevented me from getting the help I desperately needed for so long.  And then the thought of having to ask my boss for time off to go to therapy was OUT OF THE QUESTION.  E-mental health is totally private and confidential, being accessed from any phone or device, and can be accessed during your lunch break, before or after class or work (due to the beauty of flexible therapists and time zone trickery!) which strikes down the barriers to receiving care that stigma tries to throw up. 

It still takes a great deal of courage to access mental health support of any kind due to stigma but seeing consistent advertising and influencers on social media promoting these services serves to further normalize the use of e-mental health because it is more cost-efficient and accessible than in-person services (see points 1&2 above) to more people than ever before. 

An effective solution

Now, e-mental health has not been researched as much as in-person healthcare  (obviously, since it much newer) and certainly e-mental health is not suitable for everyone.  For someone struggling with severe mental illness – like me in the throes of suicidal depression or acute mania – e-mental health may not be appropriate because it cannot provide proximal urgent care (however, more and more services are emerging that provide life-saving crisis care). 

For those who are less tech-savvy or less comfortable in the virtual environment, you may find that you are more comfortable with in-person care. And if you are in a more remote region where technological access is an issue, e-mental health may not be as convenient as it is in larger urban centers.  But for those who can connect and want to take control of their mental illness – or those who need help bolstering their mental health – e-mental healthcare might be just the ticket.  All you can do is try to see if it is for you and remember: any mental health care is better than none. 

Studies show that e-mental health can be as effective as face-to-face treatment, particularly since it is so much more accessible by the people needing the help.  In the traditional face-to-face mental health system, it can be difficult to locate appropriate treatment, get urgent care (waiting lists – if you know, you know!), and find a service you can afford. Let’s not forget about stigma.  As mentioned above, e-mental health interventions reduce these obstacles, allowing anyone to access less expensive, quickly accessible, and confidential services.  Still not sure what service to access? The MHCC has you covered with a two-pager on how to make an informed decision here!

Having my psychiatry and therapy appointments shifted to the virtual context has been a huge positive that has come out of the pandemic for me, and I sincerely hope that we never go back to the in-person default that we had before.  I have so much less stress now that I can get help virtually more accessibly, efficiently, and with less stigma than ever before.  I am much more able now to take care of my mental health and treat my mental illness. The online CBT courses that were cutting edge back when the Spice Girls were “it” were limited, but it was initiatives like that one which put e-mental healthcare into the hands of ordinary people and led to the more comprehensive care that we have now.  I’m excited to see where we are 20 years from now…virtual reality perhaps? We’ll see…

Is there a right way to grieve—and for how long? Bereavement in the age of COVID is getting a re-think.

Ms. B, age 65, has been feeling intense grief after her husband died of a heart attack. Not only is she tearful when remembering how wonderful he was, she avoids specific reminders of him (pictures, places they visited) to prevent even deeper bouts of misery. She is also angry that he died and has recurring thoughts about mistakes she believes his doctor made. In addition, she feels that the church she belongs to can no longer help, since no one can bring her husband back, and often forgets to take her hypertension medication, even though she knows that doing so is dangerous.

Would you consider what Ms. B is going through normal or something to be treated by psychotherapy or medication? Would your answer depend on how long it’s been since she lost her husband?

Since March 2022, as the pandemic’s third wave was setting in, those questions started to hit home with clinicians for the first time. Why? Because it was then that the American Psychiatric Association (APA) officially placed death-related grief into the realm of pathology with its latest revision of the Diagnostic and Statistical Manual of Mental Disorders (DSM-5-TR).

Let’s think about what that means. The DSM is the authority for diagnoses and research on mental disorders in Canada, the U.S., and Australia. Ever since it published the DSM-III in 1980, it has adopted a biomedical-brain disease model, directing psychiatrists and clinical psychologists to see mental disorders in terms of symptoms and illnesses, much like a physician diagnoses physical ailments. Despite the fact that scientists have yet to find “a biological cause of . . . any mental disorder,” it would be difficult to overstate the sway of the DSM’s classifications and diagnostic categories on the way clinicians treat people who come to them for help.

12 million people
Before looking at the APA’s reasons for including death-related grief in the DSM-5-TR — under the name prolonged grief disorder (PGD) — let’s first consider its possible effects in light of COVID-19. The international toll of COVID-19 deaths in September 2022, according to data from Johns Hopkins University, was nearly 6.5 million. With each loss affecting about nine others, (the reverberating effect is known as “bereavement multipliers”), we can expect almost 60 million people to have experienced death-related grief as a result of the virus.

That 6.5 million number is staggering enough in normal times. But restrictions in care facilities, hospitals, and indoor gatherings have made both the usual physical closeness during a loved one’s imminent demise as well as bereavement rituals difficult or impossible. Such isolation has surely added an even greater burden for those left behind in terms of dealing with their loss. The APA itself has said as much, estimating that the usual rate (5-10%) of the more intense and longer grief found in PGD may double in the pandemic context at 20 per cent.

With some fast math, we could estimate PGD afflictions at 12 million people worldwide.

No matter what the final number turns out to be, the pandemic has become doubly relevant to the normalcy or pathology of grief. Given that short-term psychotherapy is currently “the treatment of choice,” the decision to enshrine PGD into the DSM-5 as a psychiatric disorder has and will put unprecedented demands on already overburdened mental health professionals.

Cultural complications
The APA considers PGD a type of trauma- and stressor-related disorder characterized by “intense yearning or longing for the deceased (often with intense sorrow and emotional pain), and preoccupation with thoughts or memories of the deceased.” Because in “normal” grief these experiences generally lose their force over time (6 to 12 months), it says that PGD can be deemed to occur when “the duration of the person’s bereavement “exceeds expected social, cultural or religious norms.” In other words, clinicians should only consider grief symptoms as pathological (that is, subject to diagnosis and treatment) after this period of “expected norms” has run its course.

But will they? Putting such weight on a clinician’s judgment about social, cultural, and religious norms has certainly raised questions. One concern relates to applying a universal secular standard to norms which themselves contain values about healthy and unhealthy grief. Kaori Wada, a registered psychologist and the director of training at the University of Calgary’s counselling psychology program, points to a study involving Canadian undergraduates, which found that religious women participants with experience of bereavement were more likely to see the same grief responses the DSM now deems pathological as healthy.

A second issue is the APA’s adoption of a “normal grief period” in relation to social, cultural, and religious norms. This is something Harvard psychiatrist and medical anthropologist Arthur Kleinman questioned in the Lancet as the DSM-5 was being prepared. As he pointed out, “there is no conclusive scientific evidence to show what a normal length of bereavement is. Across the world, societies differ in what they regard as normal grief.”

Wada likewise stresses the newness of the DSM-5-TR’s “too much for too long” criterion, which is at odds with many cultures and expectations; for instance, those that see honour and moral depth in deliberate, enduring grief and emotional pain. She therefore thinks we should recognize the important shift that happens when we begin to fit what was once “understood outside medical language into a treatable disorder, [using a] ‘diagnose and treat’ logic.” By doing so, she argues, the DSM-5-TR “officializes [the idea] that if you’re grieving too long or too intensely, then you have a mental disorder.”

Wada’s concerns extend to the social, cultural, and religious norms designed to restrain the assessment and treatment of PGD. For her, not only are these norms diverse and complex, they are often far-removed from a psychiatrist’s or therapist’s expertise. In her view, the APA’s instruction to apply them puts a “tremendous amount of weight on the clinician’s shoulders.” And since most people in Canada rely on (short visits to) primary care physicians to address their mental health needs, she doubts whether such assessments are likely to be used very much in practice.

What can we expect when clinicians fail in this task of assessment or else ignore it because they feel ill-prepared? The most likely result would be the erasure of any grace period before recommending therapeutic interventions or dispensing medications.

Take this pill and . . .
While no pharmaceutical treatments for grief have been approved, the research traffic light is blinking bright green. That’s because, when the DSM-5-TR established PGD, the APA also changed complicated grief — a previous diagnostic category left out of the DSM-IV due to insufficient evidence and concerns about overdiagnosis — into persistent complex bereavement disorder (PCBD). While doing so, it also defined PCBD as a condition for further study (rather than a disorder in its own right). Thanks to that change, opportunities for new research were endorsed, including studies to establish medications for PGD.

woman sits on medication

So far, the leading candidate is naltrexone, currently being used to treat opioid and alcohol use disorders. A number of experts have found this opioid antagonist choice surprising. Indeed, the basis for considering it is the theory that PGD is an addictive condition — in this case, addiction to grief itself. So, as with opioids and alcohol, the purpose of naltrexone is to reduce the grieving person’s connection to the deceased. But since this medication does not discriminate which social connections are affected, psychologists have argued that it’s a mistake to reduce those ties at a time when relations to others are so important. They also emphasize that the pharmacological approach itself neglects the context involved in grief; for instance, the grieving person’s relationship to the deceased, the qualities of that relationship, and the kind of death involved (e.g., natural or unexpected).

Donna Schuurman, who is an expert with years of experience dealing with grief in children, youth, and families in connection with unnatural deaths, offers a less reserved critique, seeing efforts to develop a “grief pill” as entirely removed from the human context: “If you yearn or pine too long for your dead child, partner, spouse, or friend, you may be addicted to grief, according to the new revision of the DSM.” As it turns out, the road that has led to the possibility of a grief pill — while paved with good intentions — includes a rather dramatic shift. But to see it requires a bit of context.

A key element to support the DSM-5-TR’s new position on grief is the role played by major depressive disorder (MDD). MDD was initially distinguished from grief in the 1990s through the work of Holly Prigerson, then a professor at the Harvard department of psychiatry. After noticing the difficulty certain people had in resolving their death-related grief, she and others began arguing that this situation called for a new disorder. The point is that the initial justification for what was to become PGD was the discovery of grief symptoms thought to be distinct from those of MDD.

Remember Ms. B from our opening description? Her case was included in a 2010 paper by Prigerson’s colleagues as a way to offer insight into this distinction, since Ms. B’s mood symptoms failed to meet the criteria for MDD (as did her behaviours for post-traumatic stress disorder [PTSD]).

Yet Wada believes that an argument against overmedication — which Prigerson and her colleagues originally put forward to justify the separation of grief from MDD — has now fallen away. One of their key rationales for this distinction was to “spare [people] from being wrongfully medicated.” But today, with PCBD becoming a condition for further study, some of those same MDD medications that were ineffective for grief are being considered as potential solutions for PGD. While Prigerson herself agrees that antidepressants have not been effective for grief, she thinks it’s important to continue learning more about grief in psychiatric terms to help people in such pain.

The way ahead
Supporters of using medications (perhaps alongside therapy) for those diagnosed with PGD insist that “no one wants to medicalize a normal, adaptive process.” Still, a clinician’s assessment of social, cultural, and religious norms as the sole constraint does not inspire confidence that such an aspiration can be achieved. Nor does the DSM-5’s contentious removal of the “bereavement exclusion” from the DSM-IV — which at least provided a two-month grace period before clinicians were supposed to consider symptoms during death-related grief as major depression. Although these shifts occurred in the name of relieving suffering and concerns over the risk of overlooking such depression, Wada points out that the act of “establishing a disorder category enables, even stimulates, further research into pharmacological interventions.”

While, at the policy level, the crux of the debate may rest on values related to the overuse of medication, the path the DSM-5-TR has cleared for the development of a grief pill is hard to deny. No matter where the APA’s new conception of grief takes us, in light of the millions of vulnerable people experiencing longer and more intense grief due to COVID (or the next mass trauma), this new diagnostic landscape will no doubt itself receive longer and more intense scrutiny.

Author:

William Wahl

This blog post discusses trauma

Until recently, I had spent much of the 55 years of my life being chased by my past, staying one step ahead of it. It’s a past I wanted to run from, needed to run from.

In the 1970s, bipolar 2 was called manic depression. It was treated with lithium and sometimes shock therapy. I know this because my father was diagnosed with manic depression in the early 70s. Actually, for me, it was like having three fathers. There was the angry, reckless, violent one, and the sullen, withdrawn one that lies in bed for days, won’t make eye contact and talks about dying. But there was also the well-meaning, hard-working one, the poet who has vision, who loves his kids and is proud of them, and is going to give them a great life.

Learning at a young age to live life walking on eggshells leads to much confusion, doubt, and fear.

When I was twelve I was removed from my father’s custody and moved far away, but I was always nervous, looking over my shoulder – I knew he would come back one day.  He did return when I was eighteen. I wasn’t home at the time, but if I had been there, what would have happened?  I’ll never know. I do know that, even though I was now bigger and stronger than him, I was still petrified.

He died young, when I was in my mid-twenties – lithium had taken a large toll on his brain. While a certain fear was now behind me, the years ahead would actually be worse for me. His death marked the beginning of three decades of flashbacks, panic attacks, bouts with alcohol, and even the occasional suicidal thought.

How well I hid all of this – most of the time anyway. I dabbled in some therapy, which was helpful, and while I tried hard at various times I really should have stayed with it more. I immersed myself in my career, academics, and athletics – a busy, distracted mind is one that can stay a step ahead of the past.

Until a pandemic comes, that is. In short order, my days went from 95% full to just 5% full. And I was alone – the border was closed so my uncle couldn’t return to Canada. When the initial shock of the pandemic was over, and I couldn’t distract myself by looking outward, I was forced to do what I needed to do – look inward. I’m fairly introspective so once I got started on this path, I gained momentum quickly.

In 2021 I realized the time was perfect to take courses I’ve always wanted to take, but never had the time or energy. I took a writing course, which rejuvenated my passion for writing. And the course I found most transformational was a compassionate listening course – very inspiring. I learned much about spirit and values, and the gift of listening –most importantly, I learned how much more I need to learn!

I also started listening to podcasts. One of my favourites is Oprah Winfrey‘s Super Soul Sunday. I found some of her guests so intriguing I began listening to their podcasts, like Michael Singer for example. There’s no question, 2021 was a year of minor awakenings for me.

Fast forward to January 2022, when I was listening to a Michael Singer podcast about being able to detach from traumatic life events. The message I was getting is how to lean away, to relax when anxiety-inducing thoughts creep in. I could feel it working, I could feel I was gaining more control over my negative thoughts. 

I tested it with a few ‘small-t’ trauma events, and it worked – in my mind’s eye, I pictured myself leaning back and away from the thoughts – I could detach from them while I experienced them. The real test, I thought, is the one ‘big-T’ trauma event in my life: the one where my father had to scuttle me out of town for a week.

It worked! I could “watch” the traumatic event “from a balcony in the corner”, instead of from the up-close perspective of a helpless child. Suddenly and all at once, the years of on-and-off therapy, the helpful podcasts, the yoga, my own stubbornness – they all came together in an epiphany. Just like that, I could re-visit traumatic events, instead of feeling constantly forced to re-live them in flashbacks. What a truly liberating feeling.

By February I had forgiven everyone previously on my “unforgivable” list. And I understand now how forgiving someone isn’t a win for them, it’s a win for the forgiver – and that has it’s own special kind of liberation. I realize now that there are no villains in my narrative, just a few villainous acts.

While I still have  more psychological tidying up to do, I feel like I have had a real breakthrough, a major step toward peace and fulfillment. To keep that moving forward,  my regime includes the following:

  • Getting back into yoga. I became addicted to hot yoga about 10 years ago – it feels like a moving meditation, with immense health benefits to both body and mind. The pandemic halted that, plus I moved, so I’m now slowly getting back into it. I’m currently practising regular yoga using YouTube videos (many great ones!) and look forward to getting in into a studio of any temperature soon.
  • Learning more and engaging in topics around compassionate listening, kindness, gratitude, spirit, and values. The compassionate listening course I took was transformational for me. Admittedly I’m a novice at these, and I know that the more I learn, and the more I apply my learnings, the more I can evolve and try to help dial down the temperature in our increasingly polarized world.
  • Writing about and sharing my story. Until the epiphany, there were many things I couldn’t talk about. And even now, there are a few things I can’t bring myself to talk about. But I can write about them. And I am. Like this blog. I’m also writing a memoir, which I hope to get published next year. I find if I write about it, I stop ruminating about it.
  • Focusing more on community and service. Giving back is win-win – it helps someone in need, and it makes the giver feels great. I intend to  do this much more frequently. Now that I can talk about my story, I plan to be as helpful as I can to others who are struggling with the same issues I’ve dealt with. 
  • Seeking therapy as needed. I have admittedly been very haphazard when it comes to seeking therapy; if my anxiety hits certain threshold levels, I seek help. I naïvely thought I was out of the woods when I had my epiphany but writing the memoir has required walking down certain dark and scary corners of my memory banks – this has made clear to me that, while my anxiety levels are much improved, they still exist. So, I plan to be  more proactive in managing this.

I realize that, while I may have made great strides and had great awakenings in a short time, it has been a long-term process. All my efforts, everything I did to try to help myself, were all steps to getting me where I need to be. It took me a long time to get here but I never gave up. It takes hard work and dogged persistence to conquer trauma, but I got there, and you can too.

You can’t learn anything from a pop up.

But you can learn lots from our digital magazine, the experts, and those who have lived experience. Get tips and insights delivered to your inbox every month for free!

Subscribe to The Catalyst

Close the CTA
This field is hidden when viewing the form