Olivia Duggan , Funmilayo Shittu , Nehla Djellouli , Damola Bakare , Julius Salako , Adegoke G. Falade , Rochelle A. Burgess
{"title":"Living in peace: Exploring indigenous paradigms of mental well-being among women in Northern Nigeria","authors":"Olivia Duggan , Funmilayo Shittu , Nehla Djellouli , Damola Bakare , Julius Salako , Adegoke G. Falade , Rochelle A. Burgess","doi":"10.1016/j.ssmmh.2025.100435","DOIUrl":null,"url":null,"abstract":"<div><div>Mental well-being research focusing on the perspectives of women in Nigeria is severely limited. To address this knowledge gap, this secondary qualitative analysis of 19 semi-structured life-history interviews with women of child-bearing age from the INSPIRING trial in Jigawa state, Nigeria explores how the self-defined concept of “living in peace” provides insight into locally derived definitions and understandings of mental well-being. Thematic Network Analysis was employed to code data and organise key concepts. Analysis was theory-driven, blending inductive and deductive approaches, by drawing on culturally relevant themes from Islam, Hausa language proverbs, and the theory of Motherism. Among women in Jigawa, living in peace was a critical aspect of mental well-being. Living in peace was often discussed as the outcome of avoiding misunderstanding, abiding by Muslim prayers, and resolving turmoil through self-reflection rather than conflict, confrontation, or questioning. Living in peace was almost exclusively discussed regarding women's relationships with their husband, in-laws, self and God. In doing so, women routinely decentred themselves and their own aspirations from accounts of well-being, in favour of relating their wellness to the needs of their family. While living in peace was a key determinant of positive mental well-being, structural conditions of life remained important with well-being also discussed in relation to structural factors such as financial security and the social expectations placed on women as mothers and wives. By defining and illuminating local understandings of well-being, practitioners and policymakers will be better equipped to support communities in sustaining and improving culturally relevant mental wellness.</div></div>","PeriodicalId":74861,"journal":{"name":"SSM. Mental health","volume":"7 ","pages":"Article 100435"},"PeriodicalIF":4.1000,"publicationDate":"2025-04-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"SSM. Mental health","FirstCategoryId":"1085","ListUrlMain":"https://www.sciencedirect.com/science/article/pii/S2666560325000477","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q1","JCRName":"PSYCHIATRY","Score":null,"Total":0}
引用次数: 0
Abstract
Mental well-being research focusing on the perspectives of women in Nigeria is severely limited. To address this knowledge gap, this secondary qualitative analysis of 19 semi-structured life-history interviews with women of child-bearing age from the INSPIRING trial in Jigawa state, Nigeria explores how the self-defined concept of “living in peace” provides insight into locally derived definitions and understandings of mental well-being. Thematic Network Analysis was employed to code data and organise key concepts. Analysis was theory-driven, blending inductive and deductive approaches, by drawing on culturally relevant themes from Islam, Hausa language proverbs, and the theory of Motherism. Among women in Jigawa, living in peace was a critical aspect of mental well-being. Living in peace was often discussed as the outcome of avoiding misunderstanding, abiding by Muslim prayers, and resolving turmoil through self-reflection rather than conflict, confrontation, or questioning. Living in peace was almost exclusively discussed regarding women's relationships with their husband, in-laws, self and God. In doing so, women routinely decentred themselves and their own aspirations from accounts of well-being, in favour of relating their wellness to the needs of their family. While living in peace was a key determinant of positive mental well-being, structural conditions of life remained important with well-being also discussed in relation to structural factors such as financial security and the social expectations placed on women as mothers and wives. By defining and illuminating local understandings of well-being, practitioners and policymakers will be better equipped to support communities in sustaining and improving culturally relevant mental wellness.