It can be described as the act by a member of a relatively dominant culture of taking a traditional cultural expression and repurposing it in a different context, without authorization, acknowledgement and/or compensation, in a way that causes harm to the traditional cultural expression holder (s). As the UASCs have typically experienced multiple losses, traumatic experiences, significant disruption and psychosocial stressors, a trauma focus approach was used. Ho, Pin-Cheng A simple definition of cultural appropriation is the idea of someone adopting something from a culture that is not their own. Anti-Racism | isitdbt.net The authors have expanded on their work over a decade in developing a framework for cultural adaptation of CBT that can be replicated (Naeem et al., Reference Naeem, Phiri, Munshi, Rathod, Ayub, Gobbi and Kingdon2015a; Naeem et al., Reference Naeem, Rathod, Khan and Ayub2016a,b; Naeem et al., Reference Naeem, Phiri, Rathod and Ayub2019; Rathod et al., Reference Rathod, Kingdon, Phiri and Gobbi2010). They propose further investigation in this area. This study reports the results of post-intervention effects of a culturally adapted ACT group. Hagler, Matthew A. It is possible that people presenting with biological symptoms of depression and anxiety attend the modern health facilities, while those with predominantly psychological symptoms or those with a spiritual model of illness, attend faith or religious healers (Naeem, Reference Naeem2013; Naeem et al., Reference Naeem, Phiri, Munshi, Rathod, Ayub, Gobbi and Kingdon2015a). 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. Pachankis, John E. The authors suggest that ACT and CFT may provide a practical framework for a culturally adapted therapy that targets the needs of those experiencing intersectional LGBTQ+ and Muslim identities. 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. The idea of therapist matching has been a topic of debate; however, research in this area has reported mixed results (Flaskerud, Reference Flaskerud1990; Lambert, Reference Lambert2016). The authors examined the fidelity and flexibility of treatment elements. All these patients had a strict religious upbringing and had dysfunctional beliefs underpinned by their cultural and religious values. Arun, whites would never claim cultural appropriation. The ideas proposed by the authors should also appeal to therapists from non-Western cultures. This article emphasizes the role of mental health services and accreditation bodies. WebLA-based artist Sam Durant made headline news in the summer of 2017 when his piece, Scaffold (2017), was exhibited at the Walker Art Centers sculpture park in Minneapolis, Minnesota and was subsequently protested by the Dakota community as a crime of historical violence and racial traumatization.Scaffold was originally installed in 2012 in I start with a systematic review of CBT for social anxiety across cultures. Exposure and response prevention was used to help the client. When working cross-culturally, many consider a universalist approach to help focus on the similarities across cultures, rather than emphasizing differences (Beck, Reference Beck2016). Cultural appropriation is the adoption of certain elements from another culture without the consent of people who belong to that culture. Three papers discuss the issues of gender and sexuality when using CBT, while another three papers focus on refugees, asylum seekers and the homeless, and two papers describe the application of CBT with religious populations. This intervention was planned around three key themes: physical health needs, emotional wellbeing, and resilience-building. Yarrum, Jynna First, DBT emphasizes client expectations, attributions, values, roles, beliefs, coping styles, and I agree that community centres might be a suitable alternative to deal with stigma. The prevalence rates of mental health difficulties among UASC are understandably higher than among children seeking asylum with their families, or children who are not from refugee or asylum-seeking backgrounds. Islam is not an exception, and there are variations in the application of Islamic beliefs in different cultures and traditions (The Economist, 2013). Seven participants from Tanzanias only psychiatric hospital who had completed CBT training were interviewed. The principles of CBT underpinned the intervention, with elements of DBT, CFT and ACT. There is (a) one systematic review of CBT for social anxiety among the culturally diverse population (Jankowska, Reference Jankowska2019). I also suggest that authors should consider replication of this model in other countries, especially non-Western countries. They also discuss the integration of ACT and compassion-focused therapy (CFT) in helping this population. The authors describe culturally adapted techniques they used to make therapy compatible with the local cultural context. The authors discuss the impact of minority stress, shame and migration stress in this group. The notion that mindfulness-based therapies might be readily acceptable to people from a non-Western background has a common sense appeal. To fully Homelessness is often triggered by violence, trauma and adversity in childhood that makes the homeless culture attractive in giving status and acceptance to these individuals (Ravenhill, Reference Ravenhill2008). Render date: 2023-05-01T13:32:05.576Z They discuss the barriers in access to CBT, such as stigma and racism (mistrust of services and service providers), therapists level of awareness (gender, religion and rituals), the religious beliefs (depression occurring only in those who are not genuinely religious) as well as the level of religiosity (Orthodox, Liberal, Conservative and Reform, non-affiliated or secular Jews). Developed by Linehan We are becoming more mindful of the need to equal rights of all members of society, and to all societies and cultures and sub-cultures. There is a need to consider ways to deliver these interventions without putting extra demands on health systems while taking into consideration the available resource. Close this message to accept cookies or find out how to manage your cookie settings. Haddock, Gillian 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). These authors have touched on a highly sensitive issue in a very skilful, diligent and empathic manner. 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. Authors are encouraged to further this work by developing a manualized intervention that can be tested through experimental research. The authors argue that holding on to the Politeness Plural linguistic schema may reinforce emotional distancing and might compromise schema healing. Three papers (d) focus on refugees, asylum seekers and the homeless. 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. distress tolerance. While the authors mention elements of cultural adaptation of the manual, no systematic attempts were made to adapt the manual culturally. Cognitive-behavioral treatment of chronically parasuicidal borderline patients, Improving access to mental health care in an Orthodox Jewish community: a critical reflection upon the accommodation of otherness, Perceived barriers to accessing mental health services among black and minority ethnic (BME) communities: a qualitative study in Southeast England, Culturally adapted dialectical behavior therapy in an underserved community mental health setting: a latina adult case study, Prejudice, social stress, and mental health in lesbian, gay, and bisexual populations: conceptual issues and research evidence, Psychotherapy with military personnel: lessons learned, challenges ahead, International Journal of Emergency Mental Health, Adapted behavioural activation for the treatment of depression in Muslims, First episode psychosis and ethnicity: initial findings from the AESOP study, Using cognitive behaviour therapy with South Asian Muslims: findings from the culturally sensitive CBT project, An evidence-based framework for cultural adaptation of cognitive behaviour therapy: process, methodology and foci of adaptation, World Cultural Psychiatry Research Review, Treating unresolved grief and posttraumatic stress symptoms in orphaned children in Tanzania: group-based trauma-focused cognitive behavioral therapy, Cognitive behavioral therapy with Latinos, Meta-analysis and systematic review assessing the efficacy of dialectical behavior therapy (DBT), The effectiveness of a lay health worker led intervention for depressive and anxiety disorders in primary care: the MANAS cluster randomized trial in Goa, India, Effect of a multicomponent behavioral intervention in adults impaired by psychological distress in a conflict-affected area of Pakistan: a randomized clinical trial, A cultural adaptation of dialectical behavior therapy in Nepal, Developing culturally sensitive cognitive behaviour therapy for psychosis for ethnic minority patients by exploration and incorporation of service users and health professionals views and opinions, Cognitive behaviour therapy for psychosis can be adapted for minority ethnic groups: a randomised controlled trial, Belief in supernatural causes of mental illness among Malay patients: impact on treatment, Empirical reality of dialectical behavioral therapy in borderline personality, Civilian psychologists in an army culture: the ethical challenge of cultural competence, Culturally competent adaptation of cognitive-behavioural therapy for psychosis: cases of Orthodox Jewish patients with messianic delusions. and Cultural Appreciation is appreciating another culture in an effort to broaden their perspective and connect with others cross-culturally, while cultural appropriation is taking one aspect of a culture that is not their own, such as culturally distinct items, aesthetics, or spiritual practices, and mimics it without consent, permission, or any The protocol was developed in a specialist NHS (National Health Service, England) programme for migrants with PTSD. At first glance, it appears that this The second article describes an evaluation of the transition from the Black, Asian and minority ethnic (BME) community mental health worker to the IAPT low-intensity psychological wellbeing practitioner (Hakim et al., Reference Hakim, Thompson and Coleman-Oluwabusola2019). It tells us that the items and beliefs we hold dear and sacred A Cochrane Review reported that DBT reduces the frequency of repetition of self-harm, although no differences were observed in the proportion of patients repeating self-harm or other outcomes such as suicidal ideation and depression (Hawton et al., Reference Hawton, Witt, Taylor Salisbury, Arensman, Gunnell, Hazell and van Heeringen2016). We are already discovering that behavioural approaches might need few changes in their application across cultures (Alatiq and Alrshoud, Reference Alatiq and Alrshoud2018). Qualitative responses indicated that the culturally adapted ACT was feasible and acceptable. and Web1.12K subscribers. As far as I know, this is the first paper to address TSD in a cultural context. How to Handle Cultural Appropriation: 16 Examples, Next WebIntroduction. James, Kirsty The over-arching theme of the paper is the engagement of the BME community in a collaborative manner while addressing stigma and with an emphasis on services being flexible in order to engage BME communities. The White Science of Meditation Culturally Adapted Dialectical Behavior Therapy for Hispanic Aminihajibashi, Samira Fonagy, Peter Case studies in this review were reported from the USA and Japan. Nitty gritty. At its core, DBT helps people build four major skills: mindfulness. However, this will require a two-pronged approach: improving race relations at a national level and working closely with the accreditation bodies and service providers through canvassing, and emphasizing the role social factors play in the management of emotional and mental health problems. 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 t-v (tu-vos) distinctions are common around the globe and expressed in a variety of forms. It is not common practice to report participants cultural or religious background in CBT research. Raphael Kada (Kada, Reference Kada2019) describes his experience of providing CBT for the Jewish community. As language can be a barrier, authors provide some guidance on training interpreters. Culturally adapted dialectical behavior therapy in an 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. Most importantly, they address the cultural issues too. They suggest that some BME client groups might test their therapist through initiating TSD. The authors provide case examples. The authors provide their perspectives on the terms race, culture and ethnicity and share their understanding of these terms for CBT therapists. It makes common sense that experienced health professionals regardless of their background can offer extra advantages to their service users if they transition to the IAPT. Most importantly, this definition does not limit culture to race, religion or Published online by Cambridge University Press: The lay counsellors, under supervision, demonstrated high levels of fidelity to the intervention. The protocol is discussed from the perspective of working with a refugee and asylum seeker population. Bertie, Lizl-Antoinette 2021. Therapy was adapted using qualitative methods while maintaining the theoretical underpinning of BA and was found to be feasible and acceptable (Mir et al., Reference Mir, Meer, Cottrell, McMillan, House and Kanter2015). Harmful Effects of Cultural Appropriation - Health 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. Scotton, Isabela Lamante interpersonal effectiveness. Peter Phiri and colleagues present findings from a sub-analysis of a qualitative study to culturally adapt CBT for psychosis for people of Afro-Caribbean and South Asian background (Rathod et al., Reference Rathod, Kingdon, Phiri and Gobbi2010). Several attempts have been made at adapting third wave therapies (Cheng and Merrick, Reference Cheng and Merrick2017; Fuchs et al., Reference Fuchs, Lee, Roemer and Orsillo2013; Mercado and Hinojosa, Reference Mercado and Hinojosa2017; Ramaiya et al., Reference Ramaiya, Fiorillo, Regmi, Robins and Kohrt2017). View all Google Scholar citations People of African-Caribbean origin in the UK have a higher incidence of schizophrenia (Fearon et al., Reference Fearon, Kirkbride, Morgan, Dazzan, Morgan, Lloyd and Murray2006), and are less likely to receive psychological therapies (Morgan et al., Reference Morgan, Dazzan, Morgan, Jones, Harrison, Leff and Fearon2006). for this article. There are wider cultural variations in self-disclosure. These enhancements are drawn from the clinical work and experience of intensively trained bilingual DBT therapists. Contributors to this special issue of the Cognitive Behaviour Therapist have tackled the issues around the cultural adaptation of CBT from various perspectives, using a variety of methods, and have addressed topics ranging from cultural adaptation to improving access to CBT. We encourage the authors to share in-depth details of adaptations for application across countries and cultures. The findings of Stone and Warren, in particular people in low- and middle-income countries not being aware of the existence of modern psychotherapies and professionals reliance on a medical model, are in line with published literature (Naeem et al., Reference Naeem, Gobbi, Ayub and Kingdon2010). They describe their experience of successfully training therapists in delivering culturally adapted BA, which supports Muslim service users who choose to use positive religious coping as a resource for health. McQuillin, Samuel D. There is a need for further research on a model developed by these authors, which has been tried elsewhere (Baillie et al., Reference Baillie, Harrop, Hopewell-Kelly, Stephens, Byrne and Nelson2014; CFHI, 2018). Understanding ACT, DBT, and FAP: Similarities and Differences No Comments have been published for this article. They describe some examples from their work to show how the services can better understand the needs of minority populations. This review did not require ethics committee approval. The authors considered adaptations at numerous levels. This Ca-CBTp was found to be feasible and acceptable as well as effective in a pilot RCT (Rathod et al., Reference Rathod, Phiri, Harris, Underwood, Thagadur, Padmanabi and Kingdon2013). There is evidence to suggest that CBT needs to be culturally adapted for the Mexicans (Organista and Muoz, Reference Organista and Muoz1996; Shea et al., Reference Shea, Cachelin, Gutierrez, Wang and Phimphasone2016) and we therefore envisage that adaptation took place at three levels: (1) for broader Mexican culture, (2) for the homeless, and (3) for the youth. Only limited literature is available on CBT with Arab clients (Kayrouz et al., Reference Kayrouz, Dear, Kayrouz, Karin, Gandy and Titov2018). Finally, this special issue publishes seven articles (f) on issues related to service delivery, practice, training and supervision when working with a diverse population. Teaching About Cultural Appropriation This small-scale study offers in-depth insights based on the experience of front-line workers. They emphasize the need to provide training and supervision to deliver culturally competent care to BME service users and encourage self-reflection among therapists. CBT involves exploration and attempts to modify core beliefs. Cultural appropriation | Definition, History, Types, & Examples 11. This paper describes the use of CBT with four patients with vaginismus in Tunisia. It is therefore surprising that only limited literature is available on the adaptation of psychotherapy with military personnel (Miller, Reference Miller2010; Spoont et al., Reference Spoont, Sayer, Thuras, Erbes and Winston2003). Chan, Ngan Yin The intervention reduced anxiety, depression and emotional dysregulation, and improved assertiveness. In particular, it was possible to engage service users in family intervention for psychosis with and without biological family members. Hostname: page-component-75b8448494-jf2r5 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. Globalization also means rapid mobilization of people across national boundaries. However, it is yet to be determined how sustainable these therapies are in the long term. They also highlight the culturally sensitive practice of involving faith or religious healers in therapy (Kada, Reference Kada2019; Mir et al., Reference Mir, Ghani, Meer and Hussain2019; Naeem et al., Reference Naeem, Phiri, Munshi, Rathod, Ayub, Gobbi and Kingdon2015a). 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. 2021. The term cultural appropriation is thought to Has data issue: false In some non-Western cultures, these expressions are accompanied by a set of gestures, for example, lowering of eyes or head (Cultural Atlas, 2019). However, mindfulness might not be acceptable to everyone from outside the West due to religious or cultural reasons. The original Beckian CBT model has been adapted over the years to help service users with anxiety, PTSD, OCD and psychosis. Lets explore a few different ways cultural appropriation can be perpetuated, taken from a largely American context: A member of a majority group profiting financially or socially from the culture of a minority group is cultural appropriation. These adaptations are in line with our current knowledge of cultural adaptations described by other authors in this special issue. Family interventions might be more appealing to people from collectivistic cultural backgrounds, and therefore the adaptation of family intervention for this group might improve access, engagement and thus outcomes. Future research in this area should explore stakeholders views on improving access to IAPT services for BME communities. They describe the critical elements of the adapted intervention using case summaries. Other authors have suggested the idea that neutral places in the community might improve access to services and engagement with the BME communities (Beck and Naz, Reference Beck and Naz2019; Kada, Reference Kada2019). Scheer, Jillian R. The term sub-culture is used to refer to minority cultures within a broader dominant culture. Cultural considerations in dialectical behavior therapy Developmental considerations included focusing on concrete concepts, using simplified language, vocabulary, and age-appropriate activities. As far as I know, this is the only evidence-based intervention that was adapted for a religious group in England and is being implemented in at least some parts of the service.