Addressing cultural complexities in practice: Assessment, diagnosis, and therapy (3rd ed.).

Hays, Pamela A.

doi:10.1037/14801-000

Cited by 208 publications

(246 citation statements)

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“…Cultural self-awareness is paramount to intercultural practice because being keenly aware of the influence of one's cultural values and beliefs can help practitioners avoid privileging them over other values and beliefs and become more conscious of the dynamics of power in intercultural practice (Hays, 2008). Without cultural self-awareness, doulas can inadvertently become gatekeepers, advocating for the practices that are consistent with their values and beliefs and trying to influence women to change their beliefs or practices when they are not.…”

Section: Discussionmentioning

confidence: 99%

Influence of Culture and Community Perceptions on Birth and Perinatal Care of Immigrant Women: Doulas’ Perspective

Kang¹

2014

J Perinat Educ

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A qualitative study examined the perceptions of doulas practicing in Washington State regarding the influence of cultural and community beliefs on immigrant women's birth and perinatal care, as well as their own cultural beliefs and values that may affect their ability to work interculturally. The findings suggest that doulas can greatly aid immigrant mothers in gaining access to effective care by acting as advocates, cultural brokers, and emotional and social support. Also, doulas share a consistent set of professional values, including empowerment, informed choice, cultural relativism, and scientific/evidence-based practice, but do not always recognize these values as culturally based. More emphasis on cultural self-awareness in doula training, expanding community doula programs, and more integration of doula services in health-care settings are recommended.

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Section: Discussionmentioning

confidence: 99%

Influence of Culture and Community Perceptions on Birth and Perinatal Care of Immigrant Women: Doulas’ Perspective

Kang¹

2014

J Perinat Educ

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“…We attempt to accomplish this through colloquium training and on-campus clinical teams. In both cases we strive to promote students' identity awareness and integration by facilitating the successful resolution of challenges experienced when a clinician's religious or spiritual identity comes into contact with her or his role as a mental health professional (Hays, 2008).…”

Section: Clinical Trainingmentioning

confidence: 98%

“…Working in the KSA model, he had acquired significant knowledge through the academic courses of Religious and Spiritual Diversity and Integrative Approaches to Psychotherapy, he demonstrated skills in multicultural assessment (using the ADDRESSING model. Hays, 2008), and his attitude was open and respectful as he sought to conceptualize and treat his patients from a multicultural perspective. Thus, I felt comfortable when he began treatment with a geriatric, European American man who had been raised in a Judeo-Christian worldview but reported that Native American spirituality was an important part of his current spiritual practice.…”

Section: Training Modelmentioning

confidence: 99%

Religious and spiritual diversity training in professional psychology: A case study.

McMinn¹,

Bufford²,

Vogel³

et al. 2014

Training and Education in Professional Psychology

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Despite the American Psychological Association's long-standing commitment to training in diversity, legitimate concerns can be raised about the adequacy of spiritual/religious diversity training in professional psychology programs. An example is provided of a doctoral program that intentionally trains students in religious and spiritual diversity from a pluralistic and diverse perspective. Coursework, clinical competencies, clinical training, research, ethical training, and outcome assessment are explored from both faculty and student perspectives. Implications are discussed, including religious and spiritual diversity training in graduate programs and continuing education, research questions regarding how students are trained in this area, clinical practice suggestions to help professional psychologists consider religious and spiritual issues with patients and clients, and policy recommendations.

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“…The evidence base for working clinically with those living in poverty is often bracketed under titles such as nondominant or under-represented groups, under-served or diverse populations and multicultural or sociocultural competency. Indeed the APA text, "Addressing cultural complexities in practice", places poverty within an "S" of the "ADDRESSING" framework: Age, Developmental and acquired Disabilities, Religion, Ethnicity, Socioeconomic status, Sexual orientation, Indigenous heritage, National origin, and Gender [20].…”

Section: Act and Povertymentioning

confidence: 99%

Poverty: third wave behavioral approaches

Thompson

2015

Current Opinion in Psychology

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This article will review the literature related to poverty and third wave behavioral approaches. It will specifically focus on Acceptance and Commitment Therapy (ACT) and the wider field of Contextual Behavioral Science (CBS). Having outlined CBS and poverty, this article will begin by highlighting evidence where people with psychological or physical health problems, who also live in poverty, are treated with ACT. It will then explore the possibility of tackling poverty itself and consider some limitations of traditional therapeutic approaches in this regard. Finally, it will review the potential for the CBS movement to deliver wider cultural change that reduces poverty itself. This article will speak to poverty that occurs in both the developed and developing world, although much of the evidence in relation to ACT and CBS is currently in the former.Keywords: Acceptance and Commitment Therapy (ACT), Contextual Behavioral Science (CBS), Poverty. AbstractThis article will review the literature related to poverty and third wave behavioral approaches. It will specifically focus on Acceptance and Commitment Therapy (ACT) and the wider field of Contextual Behavioral Science (CBS). Having outlined CBS and poverty, this article will begin by highlighting evidence where people with psychological or physical health problems, who also live in poverty, are treated with ACT. It will then explore the possibility of tackling poverty itself and consider some limitations of traditional therapeutic approaches in this regard. Finally, it will review the potential for the CBS movement to deliver wider cultural change that reduces poverty itself. This article will speak to poverty that occurs in both the developed and developing world, although much of the evidence in relation to ACT and CBS is currently in the former.

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Addressing cultural complexities in practice: Assessment, diagnosis, and therapy (3rd ed.).

Cited by 208 publications

References 0 publications

Influence of Culture and Community Perceptions on Birth and Perinatal Care of Immigrant Women: Doulas’ Perspective

Influence of Culture and Community Perceptions on Birth and Perinatal Care of Immigrant Women: Doulas’ Perspective

Religious and spiritual diversity training in professional psychology: A case study.

Poverty: third wave behavioral approaches

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