Family Perception of the Balian Treatment on the Mental Disorders Person

In fact, mental disorders occur because of rapid cultural changes, conflicts of ideal values ​​with the real, unrealistic cultural goals, changes in family structure, population pressure, economic opportunities and experiences in dealing with harsh and unfriendly environments. Not everyone has the same ability to adjust to these changes.

According to Sheewangisaw (2012: 1--10), globally the recurrence rate in these mental patients reaches 50% to 92% due to non-compliance in treatment or due to lack of support and living conditions that are vulnerable to increased stress. For the Bali area, in 2012, there were 32 cases of deprivation of mental patients who were successfully treated. That number actually increased in 2013. From the Medical Record data of inpatients in January - December 2017 at the Mental Hospital of Bali Province, Bangli showed, the Regency / City of Gianyar ranks the second most, namely 840 patients after Denpasar City and Karangasem Regency / City each in the sequence 1 and 3 most of 9 regencies / cities in Bali. modern-day Westerners are not always able to provide complete healing to patients. Complementing the available treatment, the people of Blahbatuh Village, Blahbatuh District, Gianyar Regency still looked at traditional medicine as an alternative treatment.

This is reflected in the habits and beliefs of people choosing a balian usada when suffering from mental illness. Various ways and efforts of ODGJ family strategies to treat family members who experience mental disorders as if never stopped.

 Trying from one treatment to another both traditional medicine (household, shamanism) or modern medicine (mental hospital) overlapping. Traditional health services that have taken root in Indonesia in general and in Bali in particular have always been visited by the community.

In accordance with the Alma Alta Declaration1978 it was agreed that all existing capabilities are utilized to be able to provide health services to all members of the community. Thus in addition to formal health efforts other potentials in the community must be considered in terms of other traditional healers in the effort to provide health services within certain limits ( Nala, 1997). Traditional healers are a way of management according to cultural principles that apply to certain places (not neotraditional ones that use electricity, acupuncture, etc.). Complementing the available treatment, the people of Blahbatuh Village, Blahbatuh District, Gianyar Regency still looked at traditional medicine as an alternative treatment.

This is reflected in the habits and beliefs of people choosing a balian usada when suffering from mental illness. On this basis, the study was conducted to find out and understand in depth why families of people with mental disorders (ODGJ) still utilize balian usada treatment and how mental health care behaviors are carried out by balian usada. This research was reviewed or analyzed from the perspective / approach of health anthropology. Until now, mental illness is still considered a "disgrace", an embarrassing disease for sufferers and their families. Families tend to try to cover up if there are family members who suffer from mental disorders so that the condition of the sufferer gets worse. The stigma that occurs cannot be separated from the background of myths circulating in the community about mental disorders. This results in treatment choices and the patient's family's belief in the role of the dukun (balian) rather than directly bringing their family members to a mental hospital. The label / stamp of "crazy person" is very closely related to the setting of the power of the mental hospital along with its medical apparatus which has the great potential to establish a new identity for ODGJ as a very dangerous individual. This is very different if the patient is handling a dukun (balian).

Regarding the choice of behavioral treatment and treatment choices undertaken divided into traditional care behaviors (household care choices and shaman care options) and professional or modern care behaviors (Puskesmas, General Hospitals, Psychiatrists, Mental Hospitals). Mental patients are more than mere objects of health care with implications, one of which is the changing process of treatment. On that basis, the alternative to seeking mental health treatment services is inseparable from the beliefs of ODGJ families. As Kleinman (1985: 65) states that the belief in deciding to choose health services can be influenced by various factors, including: 1) etiology and condition, 2) time and type of symptoms that attack, 3) treatment process, 4) severity disease, and 5) appropriate treatment for the condition.

Assessment and management of mental disorders through a bio-psycho-socio-cultural-spiritual approach is very important in the subscription of community-based life disorders. Traditional healers can be involved and work together in handling mental disorders so that sufferers feel healed completely from both aspects of illness and disease. special abilities that are not possessed by western-educated doctors and do not rule out the possibility of good collaboration between these two different disciplines in order to provide optimal help to sufferers. Medical experts and other expert practitioners (psychiatrists, psychologists) will feel the many benefits of collaborating with traditional healers, especially in terms of understanding the psychopathology and psychodynamics of mental illness that are closely related to social and cultural conditions. Anxiety and fear experienced by the sick never recover, both highly educated or illiterate, rich or poor, desperately need distribution or compensation and find a way to solve it in respect to rational or irrational, logical or illogical so that self-peace is achieved.