The UNESCO (United Nations Educational, Scientific and Cultural Organization) universal declaration on cultural diversity defines culture as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs (UNESCO, 2001). However, we should also keep in mind that service users from different cultural backgrounds vary in their tendency to self-disclosure (Chen, Reference Chen1995; Yoo, Reference Yoo2012). and WebDialectical behavior therapy (DBT) has become the treatment of choice for complex clinical disorders. However, the authors point out that there was little discussion or consideration given to other, non-culture-related factors that could potentially contribute to the success of therapy. Murray and colleagues (Reference Murray, Haroz, Pullmann, Dorsey, Kane, Augustinavicius and Bolton2019) present data from two previously conducted RCTs (Bolton et al., Reference Bolton, Lee, Haroz, Murray, Dorsey, Robinson and Bass2014; Weiss et al., Reference Weiss, Murray, Zangana, Mahmooth, Kaysen, Dorsey and Bolton2015) in which they tested a modular, multi-problem, transdiagnostic manual using the common elements treatment approach (CETA). The authors concluded that CBT can be an acceptable and effective treatment for culturally diverse SAD sufferers with modest modifications, and that applying them increases the treatment compliance and its outcomes, although they issue caution based on the quality of reporting and multiple methodological issues. Culturally Adapted Dialectical Behavior Therapy for Hispanic Sufism, an equivalent of mindfulness in Islam, might be more acceptable for Muslim clients and is worth exploring in this context. It is heartening to see this field grow over the past decade to the extent that it found its place in a special edition of a highly prestigious journal. This one and half-hour part two online training was designed to provide an overview of the culturally adapted Dialectical Behavior Therapy (DBT) for Hispanic How to Talk About Race This work encourages us to discuss the clients religious and cultural beliefs and to engage the client as experts not only in their problems but also in their culture and religion. Aminihajibashi, Samira The critical incident analysis model consists of a five-stage process: (1) account of the incident, (2) initial responses to the incident, (3) issues and dilemmas highlighted by this incident, (4) learning and (5) outcomes. There is also evidence to suggest that using online platforms for delivering CBT might address cultural barriers (Alavi et al., Reference Alavi, Hirji, Sutton and Naeem2016). This paper examines the Greek cultural, linguistic schema of Politeness Plural in the application of a Schema Therapy mode model. and We encourage the authors to share in-depth details of adaptations for application across countries and cultures. DBT is especially suited for cultural adaptations in several ways. Third wave therapies are good examples of integration of CBT with another model of therapy. This issue can be addressed in future research. Because cultural appropriation of Buddhism creates suffering for marginalized communities. Three papers (c) address the issues of gender and sexuality. Finally, I agree with the authors that this intervention should be used across the board. They offer practical advice on discussing these issues. Homoerotic themes were prevalent in poetry and other literary genres written in major languages of the Muslim world from the eighth century into the modern era (El-Rouayheb, Reference El-Rouayheb2005). Published online by Cambridge University Press: 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. Wing, Yun Kwok Ghazala Mir and co-workers have culturally adapted behavioural activation (BA) for Muslim service users in England. Collectively, papers in this special issue provide us with sufficient evidence that cultural considerations play a vital role when using CBT, offer practical suggestions for improving cultural competence and most importantly, can catalyse future research. While literature reports perceived barriers to accessing mental health services among BME communities (Memon et al., Reference Memon, Taylor, Mohebati, Sundin, Cooper, Scanlon and Visser2016), not many models of improving access to psychological services for the BME group exist. 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. 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. Brown, June So far, the uptake of these interventions into health systems has been low (Naeem et al., Reference Naeem, Rathod, Khan and Ayub2016a). The number of Muslims migrating to Europe and North America has increased over the last decade. Wang, Katie Orthodox Jews and Muslims (Kada, Reference Kada2019; Mir et al., Reference Mir, Ghani, Meer and Hussain2019). A survey of compassion satisfaction, burnout and secondary traumatic stress of British therapists working with traumatized individuals reported that a higher risk of secondary traumatic stress was predicted in therapists engaging in more individual supervision and self-care activities and those with a personal trauma history (Sodeke-Gregson et al., Reference Sodeke-Gregson, Holttum and Billings2013). Culturally Adapted Dialectical Behavior Therapy in an As homosexuality is considered a sin in Islam, it might be worth exploring the link between the concept of sin and associated shame in this context. Stone and Warren previously reported the development and implementation of a CBT training course for clinicians working in Tanzania (Stone and Warren, Reference Stone and Warren2011). The third article discusses issues of race, cthnicity and culture in CBT to support therapists and service managers to deliver culturally competent therapy (Naz et al., Reference Naz, Gregory and Bahu2019). Beck discusses issues related to a topic sensitively and compassionately that many might find challenging. The idea of getting down to the nitty-gritty came from the 18th century English slave trade, when nitty-gritty referred to the worthless debris left at the ships bottom compartment after slaves had been evacuatedand evolved to include the slaves themselves. They suggest that CBT compliments many aspects of military culture, for example agenda setting (emphasis on the daily structure), explicit goals for treatment (focus on mission completion) and focus on skill training (development of strengths). I agree with the authors about the need for more research in this area. Family-based cognitive behavioural therapy was offered over 4 months with a successful treatment outcome. Finally, the authors list available resources in training in military culture for therapists. The next step should be a large scale evaluation of the manualized form of this intervention. There is a need to adapt CBT for this group using a systematic approach. At its core, DBT helps people build four major skills: mindfulness. Cultural adaptations of CBT: a summary and discussion University of Toronto and Centre for Addiction and Mental Health, Toronto, Canada, Volume 12: Special Issue: Cultural Adaptations of CBT, https://doi.org/10.1017/S1754470X19000278, Reference Stone, Beck, Hashempour and Thwaites, Reference Tam, Wong, Chow, Ng, Ng, Cheung and Mak, Reference Altweck, Marshall, Ferenczi and Lefringhausen, Reference Berry, Day, Mulligan, Seed, Degnan and Edge, Reference Kolonia, Tsartsara and Giakoumaki, Reference Murray, Haroz, Pullmann, Dorsey, Kane, Augustinavicius and Bolton, Reference Perry, Gardener, Oliver, Ta and zen, Reference Zwiebach, Lannert, Sherrill, McSweeney, Sprang, Goodnight and Rauch, Reference Zgueb, Ouali, Achour, Jomli and Nacef, Reference Chessell, Brady, Akbar, Stevens and Young, Reference Hakim, Thompson and Coleman-Oluwabusola, Reference Phiri, Rathod, Gobbi, Carr and Kingdon, Reference Gureje, Nortje, Makanjuola, Oladeji, Seedat and Jenkins, Reference Hwang, Myers, Chiu, Mak, Butner, Fujimoto and Miranda, Reference Edge, Degnan, Cotterill, Berry, Baker, Drake and Abel, Reference Fearon, Kirkbride, Morgan, Dazzan, Morgan, Lloyd and Murray, Reference Morgan, Dazzan, Morgan, Jones, Harrison, Leff and Fearon, Reference Pharoah, Mari, Rathbone and Wong, Reference Li, Zhang, Luo, Liu, Liu, Lin and Naeem, Reference Naeem, Habib, Gul, Khalid, Saeed, Farooq and Kingdon, Reference Naeem, Saeed, Irfan, Kiran, Mehmood, Gul and Kingdon, Reference Rathod, Kingdon, Phiri and Gobbi, Reference Rathod, Phiri, Harris, Underwood, Thagadur, Padmanabi and Kingdon, Reference Bolton, Lee, Haroz, Murray, Dorsey, Robinson and Bass, Reference Weiss, Murray, Zangana, Mahmooth, Kaysen, Dorsey and Bolton, Reference Bonilla-Escobar, Fandio-Losada, Martnez-Buitrago, Santaella-Tenorio, Tobn-Garca, Muoz-Morales and Bolton, Reference Patel, Weiss, Chowdhary, Naik, Pednekar, Chatterjee and Kirkwood, Reference Rahman, Hamdani, Awan, Bryant, Dawson, Khan and Ommeren, Reference Rathod, Pinninti, Irfan, Gorczynski, Rathod, Gega and Naeem, Reference Ramaiya, Fiorillo, Regmi, Robins and Kohrt, Reference Sue, Zane, Nagayama Hall and Berger, Reference Naeem, Phiri, Munshi, Rathod, Ayub, Gobbi and Kingdon, Reference Kayrouz, Dear, Kayrouz, Karin, Gandy and Titov, Reference Reger, Etherage, Reger and Gregory, Reference Soeters, Winslow, Weibull and Caforio, Reference Hoge, Castro, Messer, McGurk, Cotting and Koffman, Reference Stevelink, Malcolm, Mason, Jenkins, Sundin and Fear, Reference Spoont, Sayer, Thuras, Erbes and Winston, Reference Linehan, Armstrong, Suarez, Allmon and Heard, Reference Mndez-Bustos, Calati, Rubio-Ramrez, Oli, Courtet and Lopez-Castroman, Reference Panos, Jackson, Hasan and Panos, Reference Hawton, Witt, Taylor Salisbury, Arensman, Gunnell, Hazell and van Heeringen, Reference Ismail, Wright, Rhodes and Small, Reference Shea, Cachelin, Gutierrez, Wang and Phimphasone, Reference Shabtai, Pirutinsky, Rosmarin, Ben-Avie, Ives and Loewenthal, Reference McEvoy, Williamson, Kada, Frazer, Dhliwayo and Gask, Reference Mir, Meer, Cottrell, McMillan, House and Kanter, Reference Walpole, McMillan, House, Cottrell and Mir, Reference Memon, Taylor, Mohebati, Sundin, Cooper, Scanlon and Visser, Reference Baillie, Harrop, Hopewell-Kelly, Stephens, Byrne and Nelson, Reference ODonnell, Dorsey, Gong, Ostermann, Whetten, Cohen and Whetten, Reference Woods-Jaeger, Kava, Akiba, Lucid and Dorsey, Reference Chigwedere, Thwaites, Fitzmaurice and Donohoe, Reference Sodeke-Gregson, Holttum and Billings, Reference Goldfried, Burckell and Eubanks-Carter, Online CBT is effective in overcoming cultural and language barriers in patients with depression, Engaging minority ethnic communities to improve access to palliative care: barriers and strategies, Transcultural Cognitive Behaviour Therapy for Anxiety and Depression: A Practical Guide, Psychotherapy for ethnic minorities: issues, context and practice. Hostname: page-component-75b8448494-jf2r5 Cultural appropriation | Definition, History, Types, & Examples Dialectical Behavioral Therapy (DBT) - Healthline and The authors provide their perspectives on the terms race, culture and ethnicity and share their understanding of these terms for CBT therapists. Therefore, practical measures to improve access and providing training in culturally adapted therapy might be the most practical way forward. Cultural appropriation: Using elements of a marginalized culture, including clothing, images, or ideas, in ways that disrespect the culture. At first glance, it appears that this Self-practice, self-reflection (Chigwedere et al., Reference Chigwedere, Thwaites, Fitzmaurice and Donohoe2019) and the critical incident analysis model can be useful tools for these therapists. Sclare, Irene Stallard, Paul 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. Lisk, Stephen Scotton, Isabela Lamante (Reference Hakim, Thompson and Coleman-Oluwabusola2019) explored the experience of four IAPT low-intensity Psychological Wellbeing Practitioners (PWP) who had previously worked as BME Community Mental Health Workers (CMHW). The authors suggest more process research in the use of transdiagnostic therapy manuals in low- and middle-income countries. They suggest that educating service users on CBT plays a vital role in cultures where people, in general, are not aware of CBT. Authors describe a staged process of culturally adapting CBT that takes into account stakeholders opinions and experiences to develop guidelines that can be used to adapt CBT for clients from a non-Western background culturally. CULTURAL APPROPRIATION IS one of the most misunderstood and abused phrases of our tortured age. Building an evidence base through high-quality research will further strengthen their argument. Andrew Beck starts by presenting evidence that experience of racism can be a cumulative risk factor for developing mental health problems. The subculture of homelessness has been described as the culture of individuals who are homeless and share similar beliefs, values, norms, behaviours, social structures, and a common economic situation, all in response to a comparable living environment (Flaskerud and Strehlow, Reference Flaskerud and Strehlow2008). Ghazala Mir and colleagues have very thoughtfully incorporated religious concepts in this intervention, such as self-compassion, hope and taking responsibility for ones actions, and have addressed misconceptions around religious teachings. This study reports the results of post-intervention effects of a culturally adapted ACT group. These findings are consistent with North American literature on culturally adapting CBT (Rosen et al., Reference Rosen, Rebeta and Rothschild2014; Shabtai et al., Reference Shabtai, Pirutinsky, Rosmarin, Ben-Avie, Ives and Loewenthal2016) and to improve access to mental health services for Jews (McEvoy et al., Reference McEvoy, Williamson, Kada, Frazer, Dhliwayo and Gask2017). Gooding, Patricia It must also be emphasized that some elements of adaptation are universal, such as adapting to the language needs of the service users. Similarly, racism as a barrier to access to help and as a cause for the emotional and mental health problem has been previously reported (Rathod et al., Reference Rathod, Kingdon, Phiri and Gobbi2010; Ward and Brown, Reference Ward and Brown2015). Culture can influence religions, such as a blue-eyed Jesus in Europe and an Indian-looking Jesus in South Asia (Trendpost, 2015). In this article, Michelle Brooks emphasizes the need for the reflective practice, self-practice and critical incident analysis model when working with service users with complex needs, such as refugees, asylum seekers and survivors of torture attending the IAPT (Improving Access to Psychological Therapies) programme. Cultural appropriation is the practice of using or taking something from another culture without giving proper recognition or respect to that culture, Mia Moody Revue Canadienne de Psychiatrie, Interventions for treating depression in Muslim patients: a systematic review, A culturally adapted depression intervention for African American adults experiencing depression: Oh Happy Day, Community-based mental health treatments for survivors of torture and militant attacks in Southern Iraq: a randomized control trial, The art and skill of delivering culturally responsive trauma-focused cognitive behavioral therapy in Tanzania and Kenya, Psychological Trauma: Theory, Research, Practice and Policy. The authors concluded that if applied thoughtfully, CBT can be used for patients in Saudi Arabia. These enhancements are drawn from the clinical work and experience of intensively trained bilingual DBT therapists. In this thought-provoking article, the authors argue that attempts to culturally adapt interventions for Black and Minority ethnic (BME) service users will not have the desired impact if sufficient measures are not in place to improve access to psychological services. The authors discourage unnecessary adaptations to standard DBT supported by The authors considered adaptations at numerous levels. Globalization also means rapid mobilization of people across national boundaries. Therapists working with traumatized individuals are at increased risk of burnout, compassion fatigue and vicarious trauma (Iqbal, Reference Iqbal2015). As the author rightly points out, the dearth of CBT studies in this area is troubling. We use cookies to distinguish you from other users and to provide you with a better experience on our websites. These authors pioneered cultural adaptation of a CBT-based family intervention for psychosis for African-Caribbean people in England, and found it to be feasible and acceptable (Edge et al., Reference Edge, Degnan, Cotterill, Berry, Baker, Drake and Abel2018a,b). However, there is lack of evidence supporting this approach with culturally They also discuss the integration of ACT and compassion-focused therapy (CFT) in helping this population. Curbing cultural appropriation in the fashion industry Skar, Ane-Marthe Solheim This special edition, therefore, is a welcome addition to a fast-growing area in CBT research and practice: the cultural adaptation of CBT. Finally, two papers describe the importance of self-reflection, self-practice and supervision (Brooks, Reference Brooks2019) and therapist self-disclosure (Phiri et al., Reference Phiri, Rathod, Gobbi, Carr and Kingdon2019). Schema Therapy emphasizes the need for creating a warm therapistclient relationship as a pre-requisite for schema healing. The notion that mindfulness-based therapies might be readily acceptable to people from a non-Western background has a common sense appeal. Core beliefs, underlying assumptions and even the content of automatic thoughts vary across cultures (Sahin and Sahin, Reference Sahin and Sahin1992; Tam et al., Reference Tam, Wong, Chow, Ng, Ng, Cheung and Mak2007). The authors provide case examples. 2021. The adaptations were made at structural and didactic levels. These authors describe an evidence-based framework that has evolved over a decade. The authors describe culturally adapted techniques they used to make therapy compatible with the local cultural context. interpersonal effectiveness. Most importantly, this definition does not limit culture to race, religion or nationality, thus recognizing cultural aspects of groups based on gender, gender preferences, age and disabilities. The protocol was developed in a specialist NHS (National Health Service, England) programme for migrants with PTSD. Structural adaptations included changes in the language. Their distress is compounded by views of their family at home and members of their community in their host country. Tanzania, like many other low- and middle-income countries, has a long tradition of faith healers (Li, Reference Li2011). This small-scale study offers in-depth insights based on the experience of front-line workers. I agree that community centres might be a suitable alternative to deal with stigma. Chan, Joey Wing Yan Acceptance and commitment therapy: Western adoption of Buddhist tenets? Web1.12K subscribers. Based on this initial research and their clinical experience, and in order to further improve strategies to improve therapeutic alliance and engagement, they discuss TSD in this article. Anti-Racism | isitdbt.net However, the full potential of culturally adapted interventions will not be realized until and unless access to CBT is improved. mean to appreciate vs. appropriate culture The participants reported that low-intensity CBT (LiCBT) was useful, but only when cultural adaptations were made. Baskin-Sommers, Arielle Carter, Ben While the authors mention elements of cultural adaptation of the manual, no systematic attempts were made to adapt the manual culturally. Don'ts of Cultural Appropriation Finally, Kada endorses community-based services (Beck and Naz, Reference Beck and Naz2019), the use of neutral places for therapy, and the importance of social media and online platforms in this context. They suggest more empirical research in this field. A transdiagnostic community-based mental health treatment for comorbid disorders: development and outcomes of a randomized controlled trial among Burmese refugees in Thailand, A randomized controlled trial of a transdiagnostic cognitive-behavioral intervention for Afro-descendants survivors of systemic violence in Colombia, The lack of cancer surveillance data on sexual minorities and strategies for change, Differences in self-disclosure patterns among Americans versus Chinese: a comparative study, Cultural adaptation of dialectical behavior therapy for a Chinese international student with eating disorder and depression, Self-practice/self-reflection as an alternative to personal training-therapy in cognitive behavioural therapy training: a qualitative analysis, Religious and ethnic group influences on beliefs about mental illness: a qualitative interview study, The stress response systems: universality and adaptive individual differences, Incidence of schizophrenia and other psychoses in ethnic minority groups: results from the MRC AESOP Study, Matching client and therapist ethnicity, language, and gender: a review of research, Using mindfulness- and acceptance-based treatments with clients from nondominant cultural and/or marginalized backgrounds: clinical considerations, meta-analysis findings, and introduction to the special series. The principles of CBT underpinned the intervention, with elements of DBT, CFT and ACT. Not all the LAMICs are the same, with wide variations in terms of the level of education, resources and availability of trained therapists. Human societies are evolving at a fast pace. Some examples of cultural sensitivity included: need to be aware of service users culture, language barriers and translations, level of acculturation, socio-cultural constructs, therapeutic relationship and style of therapy, which are in line with the existing literature (Hays and Iwamasa, Reference Hays and Iwamasa2006; Hwang et al., Reference Hwang, Myers, Chiu, Mak, Butner, Fujimoto and Miranda2015; Naeem et al., Reference Naeem, Phiri, Rathod and Ayub2019; Organista and Muoz, Reference Organista and Muoz1996; Ward and Brown, Reference Ward and Brown2015).
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