Marcus P J Tan, Kohei Hayakawa, Yukako Nakagami, Victor Pereira-Sanchez, Seon Cheol Park, Yong Chon Park, Seok Woo Moon, Tae Young Choi, Yu-Tao Xiang, Kang Sim, Toru Horinouchi, Ajit Avasthi, Sandeep Grover, Roy Abraham Kallivayalil, Yugesh Rai, Mohammadreza Shalbafan, Pavita Chongsuksiri, Pichet Udomratn, Samudra T Kathriarachchi, Afzal Javed, Mian-Yoon Chong, Tan Chay-Hoon, Toshiya Inada, Toshiya Murai, Tomohiro Nakao, Shigenobu Kanba, Shih-Ku Lin, Norman Sartorius, Naotaka Shinfuku, Takahiro A Kato
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Abstract
Aim: The aim of this study was to investigate whether psychiatrists around the world believe they might encounter cases of hikikomori (prolonged social isolation), and how they formulate and treat such cases.
Methods: A hikikomori case vignette was sent to psychiatrists of 34 countries around the world. Participants rated for the vignette: frequency of similar cases in one's practicing country; and aspects of formulation, diagnosis, suicide risk, and treatment plan.
Results: In total, 344 complete responses from 34 countries were returned. Eight countries/areas had 10 or more respondents: Japan (61), South Korea (54), Nepal (48), Iran (40), Thailand (32), India (23), Hong Kong (12), and UK (10); the remainder were placed in the "others" group (64). Respondents from all countries except Thailand felt that similar cases were seen. Diverse patterns of response were obtained regarding formulation and treatment. Japan, South Korea, and "others" favored psychosocial aspects in the formulation, while Iran, Nepal, and India favored biological factors. Most respondents felt the case could be treated by an outpatient visit, while others preferred hospitalization. Psychotherapy was rated highly as an intervention; Iran, South Korea, and "others" also rated pharmacotherapy highly.
Conclusion: Despite its limitations as an exploratory study, we found evidence that hikikomori-like cases might exist around the world. However, opinions on how such cases should be formulated and treated vary significantly among countries. We believe this reflects how the experience of hikikomori is dependent on the related sociocultural context. Further comparative work, preferably with standardized assessment tools, will help to clarify how society might influence the individual experiences of practitioner and hikikomori patients.
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