Psychotherapy of Arab Patients in the West: Uniqueness, Empathy, and “Otherness”

Abstract

The study of Arab patients seeking treatment for their psychological problems in the West has previously been underrepresented in mainstream American journals. Notwithstanding various attempts that deal with Arab Americans as a minority group, there has been a paucity of scholarship dealing with Arab patients' unique characteristics related to sociopolitical, cultural, and other factors that impact the therapeutic process for those individuals who are not acculturated to the American way of life. These patients present challenges to their therapists owing to the contrasting cultural understanding and conceptualization of mental illness and therapeutic process. Therapists need to fully appreciate the relationship between culture and psychotherapy. Patients' and clinicians' awareness of differences may contribute to the ability of both sides of the therapeutic dyad to overcome some of the differences encountered when Arab patients are treated outside their cultural domain. A case vignette serves to illuminate how issues of cultural transference and countertransference can be managed for the benefit of the patient and the enlightenment of the therapist.

Cultural Competence in Counseling the Muslim Patient: Implications for Mental Health

“…In Islam, it is believed that good mental health comes from "the unblemished belief in Allah [God] as the Ultimate Maker and Doer, and hence any deviation from the firm acceptance of Allah's ultimate dominance over the lives of his followers leads to disintegration and disruption of inner harmony" (Sayed, 2003). Muslims perceived mental health problems as part of human suffering or as trials and tests from Allah and a positive event that purifies the body (Rassool, 2000).…”

Therapy with Muslim Couples and Families: Basic Guidelines for Effective Practice

“…Many Muslims, depending upon education and occupation, time in country, and religious devoutness, are disinclined to seek mental health services because of their belief that Islam should provide all the answers to personal and family problems (Sayed, 2003). God is the definitive source of truth and knowledge and it is to him one should petition for guidance and support.…”

Issues in Psychotherapy with Clients Affiliated with the Opposing Side in a Violent Political Conflict

“…To the extent to which the therapeutic encounter between persons affiliated with different sides of a violent political conflict resembles that between therapist and client of different cultures or races, the two literatures can go a long way towards informing clinicians in such dyads and improving the quality of their interventions. Neither of these literatures, however, addresses the impediments to the therapeutic relationship and process that stem from the polarization and violence that are the essence of hostile political conflicts, nor does most of the literature on counselling and therapy with Arabs that has come out of the United States (Comas-Diaz and Jacobsen 1991;Nassar-McMillan and Hakim-Larson 2003;Sayed 2003) and Israel (Al-Krenawi 1996;Al-Krenawi, and Graham 2000;Dwairy and Van-Sickle 1996;Haj-Yahia 1995). The aim of most of this literature is to elucidate the cultural particularities of Arab society and to suggest culturally suitable approaches so as to enable nonArab clinicians to work more effectively with Arab clients.…”