TPC-Journal-V6-Issue1

The Professional Counselor /Volume 6, Issue 1 12 those village headmen because most of them do not speak English.” (The MHF curriculum has been translated into 11 languages, including Swahili.) Several participants also explained the importance of religious institutions in Malawi, offering recommendations for their involvement in MHF service delivery. One adult participant said, “You should take it [to] religious institutions because they understand there [are] some religious beliefs which prohibit children from going to school. So, by targeting these religious institutions you can easily reach the minds of the young ones.” Processes. Participants distinguished various MHF-related processes as those consisting of psychoeducational helping, those linked to larger community development efforts, and those focused on specific strategies for spreading the MHF message more broadly. One child participant said, “In the MHF club we learn about how we can . . . advise our friends or how we can . . . [have] good behavior.” A second child participant added, “We are supposed to talk, to show people who are drinking or smoking to stop this bad behavior.” A third child participant offered, “We learn more about having good friends who have good behavior.” Participants also noted additional educational processes related to MHF. One adult participant stated, “So, the program is developing leadership. It is helping people to grow as individuals and helping society to grow, and when it comes to the learners the program has . . . increased . . . access to education.” Another adult participant described the processes of MHF service delivery as follows: “They [beneficiaries] feel as if they are in control because they are decision makers. We just listen, we just guide and they come up with the decision . . . because we cannot make decision[s] for them.” Yet another adult participant described MHF activities, including the ability to make referrals, in the following way: “. . . helping people individually [and] referring people to other sources of assistance. I can do that, because I know . . . many systems that can offer assistance.” Relatedly, participants also discussed MHF efforts that were incorporated into educational communities. One child participant described the community process of singing and sharing MHF messages as follows: “I feel good . . . when . . . we sing songs. Songs are more about what MHF [is], so people can remember what we sing and if people drink or smoke they can stop because of the song.” Other child participants demonstrated something similar, singing an MHF song they had created and performed. One child participant described how social role modeling was an important process in MHF service delivery, saying, “You become a model to other people and because of that, even those people that we talk to, those people that we teach . . . become recognized in the communities.” Other adult participants described how the MHF program used relational implementation processes, stating, “The MHF program addresses critical thinking, good planning . . . in addition to mental health because now we are looking at the whole person.” Lastly, participants described the importance of the use of technology when it came to marketing strategies for the MHF program. One adult participant described how “t-shirts with anti-suicide messages” could be produced to serve two aims, indicating that “learners would feel a sense of belonging” and they could “spread the MHF messages to others.” Another adult participant described how communication of the MHF message was important by saying, “We share information about the availability of MHF now by word of mouth, but it could be broken down by different media, like using radio or TV programs.” Another adult participant offered the following perspective on MHF results: