The experiences of non‐Muslim, Caucasian licensed marriage and family therapists working with South Asian and Middle Eastern Muslim clients

Abstract

This qualitative study investigated the experiences of eight non‐Muslim, Caucasian licensed marriage and family therapists working with South Asian and Middle Eastern Muslim clients. Semi‐structured interviews were used to examine the challenges and benefits that resulted from ethnic/racial and religious differences in therapy with clients of this population, and the strategies used or suggested by therapists in managing these differences. The data were analysed using thematic analysis and the themes that emerged were organized based on the areas of inquiry. Participants reported several challenges, including managing clients’ therapy expectations, engaging clients in therapy, understanding and accepting differences, and staying neutral. Participants described strategies they used and made recommendations on how to manage these challenges, including being aware of and acknowledging these differences and clarifying roles in therapy. Participants also identified benefits that derived from ethnic/racial and religious differences, such as finding it easier to make clients the experts and being able to provide an outsider perspective to clients. Practitioner points Non‐Muslim, Caucasian MFTs should be prepared to experience some challenges, but also some benefits, when working with South Asian and Middle Eastern Muslim clients When working with this population, managing bias might be hard for therapists, and may require ongoing attention and work Recommendations provided by therapists in this study might be useful in managing the challenges that might arise from ethnic/racial and religious differences when working with the South Asian and Middle Eastern Muslim population

Religious interpretations of mental illness and help-seeking experiences among Muslim Americans: Implications for clinical practice.

“…Lack of understanding of culture was one aspect of this, and on the other hand attributing all of the person’s issues to culture or religion was viewed as problematic. In a study of non-Muslim marriage and family therapists working with Muslim clients from South Asian and Middle Eastern backgrounds, the need to reassess bias when working with clients was acknowledged (Arshad & Falconier, 2019). Thus, assessment of personal bias or beliefs as it relates to working with Muslim clients is an important component of developing religious and spiritual competencies and maintaining an authentic and effective therapeutic relationship.…”

Cultural reflexivity and the referral problem: A discourse analysis of three initial sessions of intercultural couple therapy

“…Leila attributes the breakdown in the relationship to 'cultural misunderstanding' (line 186-7), which serves to position Noah's family in a positive (more culturally understanding and accepting/welcoming) light (lines 189-90). At play here is the socio-political discourse that privileges white European cultures and others (or marginalises) Islamic cultures (Arshad & Falconier, 2019). Leila's fears ('very scared', lines 187, 189; 'very nervous', line 187) are linked to the routine construction of Muslims by white Europeans as an object of critique, denigration and ridicule: 'What are they going to think about my family?…”