The Process of Cross-Cultural Therapy between White Therapists and Clients of African-Caribbean Descent

2011 ◽  
Vol 9 (1) ◽  
pp. 62-74 ◽  
Author(s):  
Olga Dos Santos ◽  
Rudi Dallos
2021 ◽  
Vol 12 ◽  
Author(s):  
Lali Keidar ◽  
Dafna Regev ◽  
Sharon Snir

Studies have underscored the complexity of the encounter between ultra-Orthodox (Haredi) society and psychotherapy, as well as the challenges involved in developing a therapeutic relationship in cross-cultural therapy. However, there is scant research on therapy for ultra-Orthodox children, especially when it comes to arts therapies that take place in a cross-cultural setting. The current study examined the perceptions of 17 arts therapists (including visual art therapists, dance/movement therapists, psychodramatists, music therapists and bibliotherapists) who are not ultra-Orthodox, and who currently work or have previously worked with ultra-Orthodox children. Semi-structured interviews were conducted with the therapists and analyzed using the principles of Consensual Qualitative Research. The study covered four domains: (1) perceptions of the significance and objectives of arts therapy with ultra-Orthodox children; (2) the influence of the cultural difference between therapist and client on the emotional experience and the therapeutic relationship; (3) the use of arts in therapy; (4) systemic aspects. The findings indicate significant perceptual and value-based disparities between therapists and clients, which pose difficulties and challenges to all participating parties and require therapists to be highly sensitive. Aside from the difficulties, the findings suggest that this cultural difference may also have certain advantages for clients as well as therapists. The findings likewise attest to the multifaceted process of change that is taking place within Haredi society in its attitude toward psychotherapy in general and arts therapy in particular.


2018 ◽  
Vol 28 (Supp) ◽  
pp. 485-492 ◽  
Author(s):  
Dawn Edge ◽  
Paul Grey

Objective: To determine how to improve the cultural appropriateness and accept­ability of an extant evidence-based model of family intervention (FI), a form of ‘talking treatment,’ for use with African Caribbean service users diagnosed with schizophrenia and their families.Design: Community partnered participa­tory research (CPPR) using four focus groups comprising 31 key stakeholders.Setting: Community locations and National Health Service (NHS) mental health care settings in northwest England, UK.Participants: African Caribbean service us­ers (n=10), family members, caregivers and advocates (n=14) and health care profes­sionals (n=7).Results: According to participants, com­ponents of the extant model of FI were valid but required additional items (such as racism and discrimination and different models of mental health and illness) to im­prove cultural appropriateness. Additionally, emphasis was placed on developing a new ethos of delivery, which participants called ‘shared learning.’ This approach explicitly acknowledges that power imbalances are likely to be magnified where delivery of interventions involves White therapists and Black clients. In this context, therapists’ cultural competence was regarded as funda­mental for successful therapeutic engage­ment and outcomes.Conclusions: Despite being labelled ‘hard-to-reach’ by mainstream mental health services and under-represented in research, our experience suggests that, given the opportunity, members of the African Carib­bean community were highly motivated to engage in all aspects of research. Participat­ing in research related to schizophrenia, a highly stigmatized condition, suggests CPPR approaches might prove fruitful in developing interventions to address other health conditions that disproportionately affect members of this community.Ethn Dis. 2018;28(Suppl 2): 485-492; doi:10.18865/ed.28.S2.485.


PMLA ◽  
1997 ◽  
Vol 112 (3) ◽  
pp. 405-417 ◽  
Author(s):  
Jahan Ramazani

The figure of the wound is central to Derek Walcott's Omeros, one of the most ambitious works of postcolonial poetry. Walcott grants a European name to the primary bearer of the wound, the black fisherman Philoctete, who allegorizes African Caribbean suffering under European colonialism and slavery. This surprisingly hybrid character exemplifies the cross-cultural fabric of postcolonial poetry but contravenes the assumption that postcolonial literature develops by sloughing off Eurocentrism for indigeneity. Rejecting a separatist aesthetic of affliction, Walcott frees the metaphoric possibilities of the wound as a site of interethnic connection. By metaphorizing pain, he vivifies the black Caribbean inheritance of colonial injury and at the same time deconstructs the experiential uniqueness of suffering. Knitting together different histories of affliction, Walcott's polyvalent metaphor of the wound reveals the undervalued promise of postcolonial poetry.


2020 ◽  
Vol 43 ◽  
Author(s):  
Andrea Bender

Abstract Tomasello argues in the target article that, in generalizing the concrete obligations originating from interdependent collaboration to one's entire cultural group, humans become “ultra-cooperators.” But are all human populations cooperative in similar ways? Based on cross-cultural studies and my own fieldwork in Polynesia, I argue that cooperation varies along several dimensions, and that the underlying sense of obligation is culturally modulated.


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