“Who Can You Tell?” Features of Arab Culture That Influence Conceptualization and Treatment of Childhood Sexual Abuse

Abstract

The literature on child sexual abuse reflects growing recognition of the manner in which culture impacts the conceptualization, experience, and treatment of such cases. Despite heightened visibility of Arab Americans within the United States, population due to recent media attention, little empirical research exists on the occurrence of child sexual abuse within this population. Arab culture is often characterized by an emphasis on collectivism and familial obligations, and such features may prove to either facilitate or impede assessment and treatment of child sexual abuse, depending on how they are manifested. In terms of reporting child sexual abuse, cultural values pertaining to shame and honor as well as the stigma attached to mental health problems may influence the response to abuse. As such, enhancing the cultural competence of the therapist is key to facilitating effective cultural practice. Empirical research is required to investigate and substantiate these concepts as they relate to child sexual abuse in Arab-American populations.

Identifying and addressing barriers to treatment for child sexual abuse survivors and their non-offending caregivers

“…For example, in the group treatment context, cultural differences may contribute to certain children feeling disconnected from other group members, particularly if these youth feel that the majority culture group members are less inviting and supportive of the minority culture group members. Moreover, a collectivistic emphasis may create unique barriers to initiation if a greater value is placed on protecting the family as a whole than seeking treatment for an individual (e.g., protecting family against dissolution, threatening community and family integrity, and sharing personal matters with those outside of the community; Fontes & Plummer, 2010;Futa et al, 2001;Haboush & Alyan, 2013;Sawrikar & Katz, 2017).…”

The treatment needs of victims/survivors of child sexual abuse (CSA) from ethnic minority communities: A literature review and suggestions for practice

“…Potential clients from minority groups may feel "distrustful of white organisations" (Race, 1999, cited in Gilligan & Akhtar, 2005, and "fear discrimination (as a result of) culturally racist clinical and social work practices" (Reavey et al, 2006, p. 173). For example, Haboush and Alyan (2013) report that "following the September 11 attacks, many Arab Americans have reported increased discrimination, associated with a reluctance to interact with formal systems (and ability to) establish trust with mental health professionals" (p. 511). Moreover, they go on to say that, "in American society, nearly every report of sexual abuse results in some form of contact with legal and medical systems, including child protective services, emergency room medical forensic examinations, and prosecution.…”

“…Racist discrimination may be particularly feared by new arrivals (Haboush & Alyan, 2013) and those who are visibly different from the mainstream, e.g. through skin colour, religious attire, etc.…”

How aware of child sexual abuse (CSA) are ethnic minority communities? A literature review and suggestions for raising awareness in Australia

“…This taboo is noted widely across cultures. For example, it was reported in Puerto Rico (Kenny & McEachern, 2000), China (Chen, Dunne, & Han, 2007;Chien, 2013), Southeast Asian communities (Futa et al, 2001), Israel (Elbedour et al, 2006;Lev-Wiesel & Amir, 2005), India (Karthiga & Ravikumar, 2014), Taiwan (Wang & Heppner, 2011), Africa (Masehela & Pillay, 2014), among Dutch Antillean/Surinamese minorities (Okur, van der Knaap, & Bogaerts, 2016), in Arab American communities (Haboush & Alyan, 2013), in South Asian Muslim society in the UK (Chand & Thoburn, 2006), and among CALD women in Australia (Allimant & Ostapiej-Piatkowski, 2011).…”

“…In this regard, they also provide a space that can be used to help develop ways of addressing the two identified and significant cultural barriers to participation in such programs: (i) low perceived relevance of CSA to their community, and (ii) prohibitive norms regarding discussion on any matters to do with sex including abuse. The strategies developed in these studies can play to the many strengths of collectivist and minority cultures including strong family cohesion (Lesmana, Suryani, & Tiliopoulos, 2015;Li, Ahmed, & Zabin, 2012;Singh & McKleroy, 2011;Tummala-Narra, 2007, cited in Okur et al, 2016Sulimani-Aidan & Benbenishty, 2013), community resilience and autonomy that develops from experiences of racism and discrimination (Gilligan & Akhtar, 2006;Morris & Balsam, 2003, cited in Walker, Hernandez, & Davey, 2012Singh & McKleroy, 2011), religious factors (Haboush & Alyan, 2013;Phasha, 2010;Yehuda, Friedman, Rosenbaurn, Labinsky, & Schmeidler, 2007), and neighbourhoods with high social capital especially access to educational opportunities (Coulton, Crampton, Irwin, Spilsbury, & Korbin, 2007;Maxwell, Robinson, & Post, 2003, cited in Freeman & Temple, 2010Phasha, 2010;Vermeulen & Greeff, 2015).…”