I agree with the assertion that these ideas need to be tested through qualitative and quantitative research. This paper describes one of the themes from that study in greater detail, i.e. Fonagy, Peter Orthodox Jews and Muslims (Kada, Reference Kada2019; Mir et al., Reference Mir, Ghani, Meer and Hussain2019). Flaskerud and Strehlow (Reference Flaskerud and Strehlow2008) suggest that apparent apathy and neglect of this highly marginalized, traumatized and disadvantaged population might be due to our belief in individual responsibility, free will and self-determination. Most importantly, he provides practical guidance on how to do this: the appropriate time to make such enquiries, co-developing a genogram, carefully phrasing questions and use of information gathered to guide treatment. The intervention is also available online (https://medicinehealth.leeds.ac.uk/downloads/download/131/results_and_resources_for_addressing_depression_in_muslim_communities). The authors describe culturally adapted techniques they used to make therapy compatible with the local cultural context. 2022. I encourage the author to develop this work in the form of a training workshop. Some of this information might even be useful when working with service users from other Abrahamic religions. The author encourages therapists working with BME service users to develop skills to discuss their race, ethnicity, religion and experiences of racism with their service users. Cognitive behavioural therapy (CBT), like most modern psychotherapies, is underpinned by the European-American values (Hays and Iwamasa, Reference Hays and Iwamasa2006; Naeem et al., Reference Naeem, Phiri, Rathod and Ayub2019; Stone et al., Reference Stone, Beck, Hashempour and Thwaites2018). It is heartening to see the breadth and width of topics covered in this special issue. Where does cultural appropriation come from? However, it is yet to be determined how sustainable these therapies are in the long term. They discuss two themes (therapist effects and process) in detail, as they believe these to be particularly relevant to the clinical application of the therapy in this context. To fully understand its consequences, though, we need to make sure we have a working definition of culture itself. Bertie, Lizl-Antoinette This special edition, therefore, is a welcome addition to a fast-growing area in CBT research and practice: the cultural adaptation of CBT. WebCultural appropriation is a murky concept. use of popular teachings and poems of Rumi, culturally familiar, non-technical language and video material from popular Turkish media and culturally syntonic translation of the therapy material. While frameworks in the past were based on therapists personal experience, these authors have described a systematic approach to culturally adapt CBT that is based on evidence and has been tested through RCTs. Skerven et al. Gender and sexual minorities (GSM) are over-represented in the migrating population. The authors concluded that the lay counsellors delivered the intervention flexibly and were able to learn the decision-making processes of the therapy manual. poor communication, inadequate recognition or response to mental health needs, cultural naivety, insensitivity and discrimination as well as lack of awareness of different services among service users and providers.
Cazon Blood Pressure Monitor User Manual,
Michael Jackson Thriller Original Vinyl Worth,
Batavia Immigration Court,
Harry Potter Fanfiction Harry Talks To Walburga Black Portrait,
Articles D
