Wednesday, October 5, 2016

Suicide among Older Adults: Not all in the head

Why are suicide rates going up after a decline in the 1980s? Why do people feel that death is a better option than staying alive? Suicide seems to be like politics. We have simple and terminal solutions to very complex and nuanced problems. Just like in politics, we keep making the same mistake by treating suicide as one problem rather than an expression of a dynamic interaction between the individual and their environment. We have been trying to change the individual without treating the environment.

Suicide is an unspoken pandemic—where every country in the world experiences it in silence.  Unspoken and shamed despite the fact that worldwide, every year, over one million people die by suicide. Suicide accounts for around one in every 50 deaths. On average, for every 100,000 people, 16 will kill themselves. But there is tremendous variation. Generalities hide the raw reality of suicide.

Suicide rate varies by country, income, gender, age, time period and ethnicity. These factors all play a major role. Because countries that top the suicide rates are so diverse, it seems to be an erratic malady. Countries with the highest suicide include: Guyana in South America, followed by countries of Eastern Europe, Japan, South Korea, and Europe— with Belgium leading the continent.  The USA lies 50th in a list of 170 countries.

What is perplexing and worrying is that international suicide statistics report that rates have increased by 60% in the past 45 years, in particular since the 1980s. It is not that we are entering a new dystopian world, but that we have erased the progress we made before. In 2013, in the United States, the highest suicide rate was among people 45 to 64 years old, when an estimated 10,189 older Americans committed suicide (particularly White men). Nearly one in five suicides were among the middle-aged, but this was closely followed among those 85 years and older. In fact, the rate of suicide in the oldest group of white men (ages 85+) is over four times higher than the nation’s overall rate of suicide.  In the United States, while there was a decrease for both men and women aged 75 and over in 2014, suicide among adolescents and young adults continued to increase.

There are many ways to kill yourself, but the one that is gaining popularity, for both females and males, is suffocation. This includes hanging, strangulation, and putting a plastic bag over your head, sometimes with a gas such as helium.  In the USA suffocation ended one in four suicides in 2014. However, the most common methods of suicide differed for men and women.  In the USA--where we have over 300 million guns--more than half of male suicides were caused by firearms, a statistic other countries do not share. While for women, who are less likely to have access to guns, poisoning was the most common method. Poisoning includes taking pills. Additionally, females were likely to jump or drown, and men were likely to jump to their death or cut themselves with knives (less than 1 in 20 suicides for both gender).

Although men 75 and older have the highest rate of suicide, for women the highest rate is for middle age 45-64 followed by 25-44 and 65-74 age groups. Therefor men and women must have different triggers.  For women, the spur seems to be spread across a broader age group, yet the triggers for men seem to be concentrated in older age. For men this finding has been explained as a loss of work identification, declining health and virility, and a whole list of negative events that older men are prone to. Is it the loss of income earning, that for the first time they are no longer the bread winners?

It is only by bringing more information together that a picture emerges revealing a silent story, something that individual numbers by themselves cannot express. In 2012, Clare Wyllie and her colleagues in a study for the Samaritans in the United Kingdom reported that poorer middle-aged men are more likely to commit suicide than men with higher incomes. And this is not a solitary finding. A recent study in Greece, by George Rachiotis and his colleagues with the University of Thessaly, Larissa, Greece, found clear increase in suicides among persons of working age coinciding with poverty, suggesting that suicide risk in Greece is a health hazard associated with austerity measures. In addition to poverty, other factors that promoted suicide were relationship breakdown, isolation and mental health problems. All of these are inter-related. The causes of suicide are numerous and connected together. A quick review of suicide studies will dispel the idea of a quick fix since there are many factors that can act as triggers. How these triggers work have been a source of confrontation between academicians and clinical staff.  Although intuitively we might accept that suicide is not just a medical issue, our treatment of it remains purely clinical--medical and behavioral. Pushing back against this attitude is not new.

The first academic study of suicide did just that. Written by the father of Sociology, Emile Durkheim, in 1897 Suicide, transformed how we look at this problem. While psychiatrists at the time were searching for the biology of disease, Durkheim noticed that stronger social control among Catholics resulted in lower suicide rates. He highlighted that there are social factors that determine the expression of suicide. Although Durkheim’s method was flawed--termed as an Ecological Fallacy; surmising an individual’s traits from generalized statistics—he was accurate in assigning a social aspect to suicide.

Durkheim saw suicide as a normal reaction to a unique feeling of detachment from society. As such he saw a social component, especially since suicide varies by country and that these social factors must be intrinsic to the country. Durkheim argues that when social conditions fail to provide for people’s expectations, the most vulnerable react by the only means they know of stopping the pain. In line with such a sociological perspective, Ben Fincham a sociologist with the University of Sussex, has argued that the question is not why people commit suicide but he asks what social factors “contribute to people feeling as though they wish to die.”

Suicide is seen as a failure. A failure on the part of the individual who commits or attempts suicide by not being strong enough to overcome difficulties; Failure on the part of family and parents for a perceived lack of insight; Spouses feel that the suicide is a reflection of their lack of engagement in the relationship; Communities respond with shame that it happened among them; and society looks at suicide as a rejection of their way of life. But the real failure lies in how clinical and social services deal with suicide. There are nuances to suicide that we are ignoring.

For every successful suicide there are many failed attempts. In most cases there are enough warning signs. Although men are four times more likely to commit suicide then women, women attempt suicide three times more often than men.  Attempted suicide varies considerably by age as well. It seems that becoming older makes you more adept at carrying out an effective suicide. For every young person that commits suicide there are 25 attempts, while for older adults four attempted suicides results in one death. As a result, there are fewer opportunities to intervene with suicide among older adults. In 2000, Ulla Agerskov Andersen and her colleagues with the University of Southern Denmark, repeated the findings that suicide victims are falling through our safety net to their death. The authors reported that just under half of the victims had been hospitalized in psychiatric departments beforehand, one in seven within the last month. Two out of three of the victims consulted with their primary care physician within the last month before killing themselves. There is ample supporting evidence for this behavior. There are muted last pleas for help.

Until we appreciate that suicide is an expression of more than a mental illness and involves a perceived negative environment, only then can we look at both sides of these triggers. The fact that vulnerable adults express silent pleas for help beforehand needs to be the call to action for clinical and social services. The missing aspect, especially in research, is the lack of examination of how their environment can be changed to minimize the likelihood of using suicide as their exit strategy. There are other options for reducing the pain and it’s not all in the head.

Further reading:

·      Andersen, U. A., Andersen, M., Rosholm, J. U., & Gram, L. F. (2000). Contacts to the health care system prior to suicide: a comprehensive analysis using registers for general and psychiatric hospital admissions, contacts to general practitioners and practising specialists and drug prescriptions. Acta Psychiatrica Scandinavica, 102(2), 126-134.
·      Pirkis, J., & Burgess, P. (1998). Suicide and recency of health care contacts. A systematic review. The British Journal of Psychiatry, 173(6), 462-474.
·      Luoma, J. B., Martin, C. E., & Pearson, J. L. (2002). Contact with mental health and primary care providers before suicide: a review of the evidence.American Journal of Psychiatry, 159(6), 909-916.
·      Isometsa, E. T., Heikkinen, M. E., Marttunen, M. J., Henriksson, M. M., Aro, H. M., & Lonnqvist, J. K. (1995). The last appointment before suicide: is suicide intent communicated?. American Journal of Psychiatry, 152(6), 919-922.
·      Vassilas, C. A., & Morgan, H. G. (1993). General practitioners' contact with victims of suicide. BMJ: British Medical Journal, 307(6899), 300.


© USA Copyrighted 2016 Mario D. Garrett

Tuesday, September 20, 2016

Witness my Life: A Psychotherapist's Journey to Healing

Witness my Life: A Psychotherapist Journey to Healing

Why is it that people participate in research?

A new method of recording and documenting perspectives from a community perspective, called photovoice, has started generating interesting results. Photovoice is where community members are provided with a camera, video or voice recorder to document events at the community level. Photovoice was developed in 1992–by Caroline Wang of the University of Michigan, and Mary Ann Burris, at Women's Health at the Ford Foundation, Beijing, China--for rural women in Yunnan Province, China to advocate for new policies and programs. This method has been producing some amazing documentaries on homelessness among teenagers, illegal drug trade, as well as images of dementia. And the motivation for participating in this kind of documentation is that it seems we want someone to be a witness to our life. Not to judge it, or even be part of it, but just to witness our trials and tribulations. Perhaps an affirmation, that because someone sees our lives nearly as close to as we experience them, that somehow, then, we matter. Perhaps it is seen as some form of non-judgmental validation. All of those screaming social network sites are but another expression of this desire for others to witness our lives.  In this case of witnessing, it is a form of benevolent narcissism.

Albert Camus wrote about this in 1956, in one of his most understated novels, The Fall. This story tells of a confession to a stranger. It takes place in a bar called Mexico City in Amsterdam, by the protagonist of the story Jean-Baptiste Clamence. From his success as a wealthy Parisian defense lawyer culminating on an unidentified crisis which brings about a vague fall from grace. After making some broad and general confession to a stranger in a bar, Jean-Baptiste Clamence ventures out into the night one last time. We are meant to assume that his last act is suicide. Jumping off one of the may bridges in Amsterdam. But the point of the novel is that the only way to bring meaning to the suffering of living, without a god, without objective truth is if there is some recognition that we exist. 
Jean-Baptiste Clamence’s confidant, an unknown character, becomes his final witness to his life. The Fall was awarded the 1957 Nobel Prize in Literature and was Camus’ final piece of fiction until he died in a car crash. The book’s complexity allows for different interpretations and for me it has been the fact that we are ultimately responsible for everything. By your activity or inactivity, we choose to support an outcome. But such an interpretation is too shallow for a deeply complex and ambivalent story.  We might be responsible for our actions, but then there is no morality to pass final judgement. Our final judgement is to have a witness. Good or bad actions do not matter if there is no one to witness it.

Maria Arman with the Karolinska Institutet in Solna, Stockholm, Sweden, in her book, Bearing witness: An existential position in caring has one of the closest meaning to this interpretation of witness. That witnessing is part of the definition of who we are. As social beings, our awareness of self is influenced (if not completely defined) by what and how we think others are defining us.  A basic assumption in caring, or being empathic is to be present for the other person. To bear witness for someone, to share their awareness is to share their burden. But there is more to witnessing, because by sharing an awareness you are affirming their journey through life.

The philosopher Emmanuel Lévinas defines an encounter with another person as a privileged experience. The proximity of the other person is the acknowledgement of being real. In a world where images are held as real, and truth is negotiated, the idea that I matter is a consoling balm on the rawness of my ever changing world.
To be a witness you share a physical space and experience the same perspective with another person. You share, verbally, emotionally or spatially a mutual reality. There is a convergence where you become the other person as much they become you. This is the healing of witnessing. Developing such a relationship is a willful act on your part. Witnessing is an affirmation that we have passed through life. No judgment about good or bad outcomes. There is a validation of my presence, and my journey. A memorable tune, a remembered story, a shared intimacy. All experiences that when witnessed can assert my place in this world. That although there might be nothing else but my experiences, that for one brief moment, that internal and closed trove has been acknowledged.

Isn’t this what psychotherapy is all about? If Sigmund Freud in 1905, the father of psychotherapy, was not so misguided as to suggest that because learning stops at age 50, older adults are not good candidates for psychotherapy, perhaps we would be able to see the effect of witnessing in alleviating despair. As psychotherapists try to instill trust, the experience of witnessing remains the bedrock for affirmation of one life.

 © USA Copyrighted 2016 Mario D. Garrett

Witness my Life: A Psychotherapist's Journey to Healing

Witness my Life: A Psychotherapist Journey to Healing

Why is it that people participate in research?

A new method of recording and documenting perspectives from a community perspective, called photovoice, has started generating interesting results. Photovoice is where community members are provided with a camera, video or voice recorder to document events at the community level. Photovoice was developed in 1992–by Caroline Wang of the University of Michigan, and Mary Ann Burris, at Women's Health at the Ford Foundation, Beijing, China--for rural women in Yunnan Province, China to advocate for new policies and programs. This method has been producing some amazing documentaries on homelessness among teenagers, illegal drug trade, as well as images of dementia. And the motivation for participating in this kind of documentation is that it seems we want someone to be a witness to our life. Not to judge it, or even be part of it, but just to witness our trials and tribulations. Perhaps an affirmation, that because someone sees our lives nearly as close to as we experience them, that somehow, then, we matter. Perhaps it is seen as some form of non-judgmental validation. All of those screaming social network sites are but another expression of this desire for others to witness our lives.  In this case of witnessing, it is a form of benevolent narcissism.

Albert Camus wrote about this in 1956, in one of his most understated novels, The Fall. This story tells of a confession to a stranger. It takes place in a bar called Mexico City in Amsterdam, by the protagonist of the story Jean-Baptiste Clamence. From his success as a wealthy Parisian defense lawyer culminating on an unidentified crisis which brings about a vague fall from grace. After making some broad and general confession to a stranger in a bar, Jean-Baptiste Clamence ventures out into the night one last time. We are meant to assume that his last act is suicide. Jumping off one of the may bridges in Amsterdam. But the point of the novel is that the only way to bring meaning to the suffering of living, without a god, without objective truth is if there is some recognition that we exist. 
Jean-Baptiste Clamence’s confidant, an unknown character, becomes his final witness to his life. The Fall was awarded the 1957 Nobel Prize in Literature and was Camus’ final piece of fiction until he died in a car crash. The book’s complexity allows for different interpretations and for me it has been the fact that we are ultimately responsible for everything. By your activity or inactivity, we choose to support an outcome. But such an interpretation is too shallow for a deeply complex and ambivalent story.  We might be responsible for our actions, but then there is no morality to pass final judgement. Our final judgement is to have a witness. Good or bad actions do not matter if there is no one to witness it.

Maria Arman with the Karolinska Institutet in Solna, Stockholm, Sweden, in her book, Bearing witness: An existential position in caring has one of the closest meaning to this interpretation of witness. That witnessing is part of the definition of who we are. As social beings, our awareness of self is influenced (if not completely defined) by what and how we think others are defining us.  A basic assumption in caring, or being empathic is to be present for the other person. To bear witness for someone, to share their awareness is to share their burden. But there is more to witnessing, because by sharing an awareness you are affirming their journey through life.

The philosopher Emmanuel Lévinas defines an encounter with another person as a privileged experience. The proximity of the other person is the acknowledgement of being real. In a world where images are held as real, and truth is negotiated, the idea that I matter is a consoling balm on the rawness of my ever changing world.
To be a witness you share a physical space and experience the same perspective with another person. You share, verbally, emotionally or spatially a mutual reality. There is a convergence where you become the other person as much they become you. This is the healing of witnessing. Developing such a relationship is a willful act on your part. Witnessing is an affirmation that we have passed through life. No judgment about good or bad outcomes. There is a validation of my presence, and my journey. A memorable tune, a remembered story, a shared intimacy. All experiences that when witnessed can assert my place in this world. That although there might be nothing else but my experiences, that for one brief moment, that internal and closed trove has been acknowledged.

Isn’t this what psychotherapy is all about? If Sigmund Freud in 1905, the father of psychotherapy, was not so misguided as to suggest that because learning stops at age 50, older adults are not good candidates for psychotherapy, perhaps we would be able to see the effect of witnessing in alleviating despair. As psychotherapists try to instill trust, the experience of witnessing remains the bedrock for affirmation of one life.

 © USA Copyrighted 2016 Mario D. Garrett

Thursday, September 8, 2016

If Alzheimer’s disease was Treated like Cancer

The 2016 Cancer Moonshot, headed by Vice-President Joe Biden, the most potentially funded-health research enterprise in the USA just issued a set of 10 recommendations for cancer research. The Blue Ribbon Panel of expert advisers suggested basic steps in research that are very similar to the steps we should be taking in dementia research if we are serious about a cure. What would these Blue Ribbon Panel of expert advisers advise on dementia? Perhaps something along the following lines below:


  1. Establish a network for direct patient involvement; engage patients to contribute their comprehensive dementia profile data to expand knowledge about what therapies work, in whom, and in which types of dementia.
  2. Establish a dementia immunotherapy clinical trials network devoted exclusively to discovering and evaluating immunotherapy approaches.
  3. Develop ways to overcome dementia’s resistance to therapy, through studies that determine the mechanisms of misfolded proteins, in addition to the Beta Amyloid and Tau Protein.
  4. Create a national ecosystem for sharing and analyzing dementia data so that researchers, clinicians, and patients will be able to contribute data, which will facilitate efficient data analysis.
  5. Intensify research on the major drivers of early onset dementia; improve understanding of the genetic component of early onset and use new preclinical models to develop inhibitors that target them.
  6. Minimize dementia treatment's debilitating side effects; accelerate the development of guidelines for routine monitoring and management of patient-reported symptoms to minimize debilitating side effects of dementia and its treatment.
  7. Reduce dementia risk and dementia health disparities through approaches in development, testing, and broad adoption of proven prevention strategies.
  8. Mine past patient data to predict future patient outcomes; predict response to standard treatments through retrospective analysis of patient specimens.
  9. Create dynamic three-dimensional maps of human dementia evolution to document the genetic lesions and cellular interactions of each neuropathological event  as it evolves from a preclinical to advanced dementia.
  10. Develop new enabling dementia technologies to characterize neuropathology and test therapies.

For a complete summary of the faults with Alzheimer’s research and why we need a similar Blue Ribbon Panel of expert advisers of Alzheimer’s disease:

Garrett MD & Valle R (2016) A Century of Confusion in Researching Alzheimer’s Disease. Dementia: The International Journal of Healthcare 2(2), 13-22.

Garrett MD, Valle R (2015) A New Public Health Paradigm for Alzheimer’s Disease Research. SOJ Neurol 2(1), 1-9.

Garrett MD & Valle RJ (2016).A Methodological Critique of The National Institute of Aging and Alzheimer’s Association Guidelines for Alzheimer’s disease, Dementia and Mild Cognitive Impairment. Dementia: The International Journal of Social Research and Practice,15(2) 239–254. DOI: 10.1177/1471301214525166

Garrett MD (2015) Politics of Anguish: How Alzheimer's disease became the malady of the 21st century. Createspace. USA

© USA Copyrighted 2016 Mario D. Garrett

Wednesday, July 13, 2016

The Death of Biological Determinism

In May 2016, in a short eight-page report in Nature Biotechnology, Rong Chen, Stephen Friend and Eric Schadt from the Icahn School of Medicine at Mount Sinai, New York, and their colleagues reversed our ideas about genetic determinism. This small revolution proved to be radical because by association, this also unhinges biological determinism—the belief that biology determines all your traits.

What they did is to apply scientific methods to commonly held beliefs about disease. Usually genetic investigations focus on a group with disease by trying to find genes that are different in this group from the rest of the population. By comparing this group with a control group they hope to single out the gene that causes this difference. Sometimes geneticists hit lucky and find only one gene that is different between the two groups. In such circumstances this single gene follows Mendelian laws in how it affects people. Mendelian laws are named after the monk Gregor Johann Mendel.

Between 1856 and 1863--before genes were discovered in the early 1900s--Mendel was working on cultivating some 29,000 pea plants. He noticed that peas seem to acquire their characteristics from both parents in a mathematical fashion, with some traits being more dominant than others. Mendel discovered the mathematics of heritability.

He defined for every characteristic—a phenotype, an expressed genetic trait—there are two parts determining how that characteristic is expressed. Now we know that two alleles compose a gene that determine a physical trait. Mendel’s observations developed three basic laws:
·      Alleles can be either dominant or recessive, with the dominant allele always imposing its influence over the recessive.
·      Alleles separate during cell formation so that recessive and dominant allleles are received by different cells.
·      Alleles have different and unique characteristics that are unrelated to other elleles.

Using this method, scientists have identified 584 Mendelian diseases: where one gene causes a specific disease. Most of genetic studies are based on this methodology. But such methodology remains flowed in reasoning. Just because a group had a specific gene, and a control did not, does not define a causal relationship. The syllogism is wrong. Just because all As have Bs does not mean that all Bs have As.

Such fault in reasoning in our genetic understanding of Mendelian diseases was exposed by Rong Chen and his colleagues who performed a comprehensive screen of 874 genes in 589,306 genomes—individuals—with 874 implicated genes. This comprehensive study led them to identify 15,597 candidates where their genes did not match the expression of the disease. After rigorous elimination of candidates for various technical and theoretical reasons, a final list of 13 candidates remained. All these individuals had either both pairs of a recessive gene, or one of a dominant gene that causes one of eight type of Mendelian disease. These Mendelian childhood disorders would normally be expected to cause severe disease before the age of 18 years: cystic fibrosis, Smith-Lemli-Opitz syndrome, familial dysautonomia, epidermolysis bullosa simplex, Pfeiffer syndrome, autoimmune polyendocrinopathy syndrome, acampomelic campomelic dysplasia and atelosteogenesis.

There are three possible interpretations of this outcome. That the Mendelian diseases identified were in fact incorrectly defined and there might be other genes involved. Secondly, that these individuals are resilient—in ways unknown--to the disease. The third possibility being that there are other factors—including genetic factors as well as epigenetic influence--that determine whether genes express into a disease--genotype expresses into a phenotype.

The overarching outcome of this study is however the importance of logic/reasoning and the scientific method. Science is nothing but method. The results of scientific work are always incomplete since science is not about the outcomes but about the method. In gerontology this study contributes to a continuing appreciation of how genetics might be the road map, but we are in fact the drivers of our journey through life.

Reference:
Chen, R., Shi, L., Hakenberg, J., Naughton, B., Sklar, P., Zhang, J., ... & Sleiman, P. (2016). Analysis of 589,306 genomes identifies individuals resilient to severe Mendelian childhood diseases. Nature biotechnology.

© USA Copyrighted 2016 Mario D. Garrett