Religious Diversity

Key Definitions (from Hook et al)

Religion:

Adherence to a belief system and practices associated with a tradition and community where there is general agreement about what is believed and practices by the sacred

Spirituality:

General feeling of closeness and connectedness to the sacred

Types: religious, humanistic, nature, cosmos

Sacred:

Socially influenced perception of (a) a divine being or object or (b) sense of ultimate reality or truth

U.S. Religious Make Up

Religious Privilege (Kilerman 2014)

1. You Get Time Off for Your Major Religious Holidays

2. You Can Wear Symbols of Your Religion Without Being Stereotyped as Dangerous

3. If You’re Tried in Court, You’re Likely to Be Judged by a Jury That Shares Your Faith

4. Politicians Who Create and Uphold Laws Are Likely to Share Your Faith

5. Politicians Who Share Your Faith Can Base Decisions on Their Religion

6. You Aren’t Asked to Speak on Behalf of Your Entire Faith

7. You Can Go Without Knowing About Other Faiths Without Consequence

8. Your Community Can Build and Attend a Place of Worship Without Being Targeted for Violence

9. People of Your Faith Who Commit Acts of Violence Aren’t Said to Represent Your Entire Faith

10. You Can Expect Your Children to Have Many Teachers Who Share Your Faith

11.You Can ‘Evangelize’ to Others About Your Faith Without Being Accused of Trying to ‘Radicalize’ People

12.You’re Not Pressured to Celebrate Another Religion’s Holidays

13.You Can Express Your Faith Without People Trying to ‘Save’ You From Your Religion

14.Your Faith Isn’t Reduced to Only the Most Violent Passages of Your Holy Book

15.People Don’t Usually Appropriate and Trivialize Sacred Symbols of Your Religion

Counseling Muslim Americans

CULTURAL AND RELIGIOUS VALUES

• Muslims governed by Islamic laws derived from Qur’an. • “submission to God”

• Ramadan: a time for inner reflection, devotion to God, and spiritual renewal

• Prayer five times a day and • fast during daylight

hours throughout the holy month

Copyright ©2018 John Wiley & Sons, Inc. 6

FAMILY STRUCTU RE AND VALUES

• Arab and Muslim differ depending on country of origin and acculturation level.

• Hospitality is considered an important aspect of interpersonal interactions

• Arab culture tends to be collectivistic.

• Muslim families, the oldest son oriented to be head of family

• Women are responsible for rearing the children and for homemaking.

• Opposite-sex discussions with those outside the family may be problematic

Copyright ©2018 John Wiley & Sons, Inc. 8

CULTURAL STRENGTHS

• Arab and Muslim Americans tend to be collectivistic.

• Family and community serve as protective factors against: • Prejudice and discrimination • Personal issues

• Arab Americans have high levels of educational and economic success.

• Being Muslim can provide: • religious beliefs • code of behavior

Copyright ©2018 John Wiley & Sons, Inc. 9

Islamophobia

SPECIFIC CHALLENGES: STEREOTYPES, RACISM, AND DISCRIMINATI ON

• Muslims and “Arab-appearing” subjected to increased discrimination and attacks.

• Arabs and Arab Americans have been stereotyped in movies as sheiks, barbarians, or terrorists.

• Islam has also been portrayed as a violent religion.

• Terrorist attacks September 11, 2001, and the Boston Marathon bombings.

• Fears regarding discrimination were realized

Copyright ©2018 John Wiley & Sons, Inc. 11

STEREOTYPES, RACISM, AND DISCRIMINATION

• Behavioral changes resulted from scrutiny.

• Executive Order 13769 issued by President Donald Trump (Muslim ban).

• Muslim Americans reject extremism and express concern over its rise.

• Americans’ attitudes are becoming progressively more negative

Copyright ©2018 John Wiley & Sons, Inc. 12

Implications for Clinical Practice with Arab and Muslim Americans

• Identify your attitudes about Arab Americans and Muslims

• Inquire about the importance of religion in their lives

• Determine the structure of the family through questions and observation • With traditional families, try addressing the husband or male first. • Traditional families may appear to be enmeshed

• Be careful of self-disclosures that may be interpreted as a weakness.

• In traditionally oriented Arab American families, there may be reluctance to share family issues or to express negative feelings with a therapist.

• Be open to exploring spiritual beliefs and the use of prayer or fasting to reduce distress.

Counseling Jewish Americans

Copyright ©2018 John Wiley & Sons, Inc. 14

Demographics

SPIRITUAL AND

RELIGIOUS VALUES

• Judaism • Yom Kippur

• Degree of adherence to religious tradition varies.

• Orthodox Judaism/Conservative Judaism vs Reform Judaism

• Do not need to actively practice Judaism to be considered one.

• Friedman’s interviews with 10 Jewish adults.

• Jewish identity issues

Copyright ©2018 John Wiley & Sons, Inc. 16

CULTURAL STRENGTHS

• Judaism is more than just a religion. • Sense of connection, commonality, and feelings of

acceptance. • Protective factors • Positive mental health

• Americans hold American Jews in high regard: • Stressing their strong religious faith. • Contributions to the cultural life of America. • Strong emphasis on importance of family.

Copyright ©2018 John Wiley & Sons, Inc. 17

Antisemitism

SPECIFIC CHALLENGES: HISTORICAL AND SOCIOPOLITICAL BACKGROUND

C o

p y rig

h t ©

2 0

1 8

Jo h

n

W ile

y &

S o

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• Since the Middle Ages have experienced: • Persecution • Oppression and second-class status, • Being targeted for massacre or expulsion from their

homes.

• Jewish identity is complex and highly personal. • Stephen Weinrach’s observations regarding the mental health

profession.

PREJUDICE AND DISCRIMINATION

• Found all over the world. • 35% world’s population never heard of the Holocaust

• Prejudice continues to this day in the U.S. • 1,163 hate crimes motivated by religious bias • 14% of the adults surveyed hold “hard-core” anti-Semitic

beliefs.

• Remain targets throughout the world.

• Jewish undergraduates report experiencing microaggressions

Copyright ©2018 John Wiley & Sons, Inc. 20

Implications for Clinical Practice with Jewish Americans

• Be respectful of and knowledgeable about Jewish culture.

• Do not overlook or dismiss Jewish traditions, values, and religious rituals.

• Validate Jewish religious holidays.

• Understand the spectrum of Jewish identities within the Jewish population.

• Do not blame the victim.

• Counselors should be aware of their own values, assumptions, and biases that may be detrimental to Jewish clients.

• Consult with a rabbi as needed.

• Be aware of policies that do not take Jewish American concerns into account.

• Understand that Jewish people may suffer from discrimination.

• Do not make assumptions about ones’ Jewish identity.

• Are religious issues important in your life?

• Are spiritual issues important in your life?

• Do you wish to discuss them in counseling when relevant?

• Do you believe in God or a Supreme Being?

• Do you believe you can experience spiritual guidance?

• What is your current religious affiliation (if any)?

• Are you committed to it and actively involved?

• What was your childhood religious affiliation (if any)?

• How important was religion or spiritual beliefs to you as a child and adolescent?

• Are you aware of any religious or spiritual resources in your life that could e used to help you overcome your problems?

• Do you believe that religious or spiritual influences have hurt you or contributed to some of your problems?

• Would you like your counselor to consult with your religious leader if it appears this could be helpful to you?

• Are you willing to consider trying religious or spiritual suggestions from your counselor if it appears that they could be helpful to you?

• Jeffrey Barnett 2012

Religious-Spiritual Client Intake Assessment Questions-Revised

Discussion Questions

What is your experience with religion?

• How has this shaped your perspective of people who identify as religious? Christians? People who identify as “nones”, Atheist or Agnostic?

• What implications might this have for your work with clients?

What is your experience with Muslims or Islam?

• Where do you notice Islamophobia, in yourself? In your family or friends? In the broader community?

• What implications might this have for your work with clients?

What is your experience with Jewish folks or

Judaism?

• Where do you notice Anti-Semitism, in yourself? In your family or friends? In the broader community?

• What implications might this have for your work with clients?

Role Play with Jewish Client

• Scott, a 33-year-old White, heterosexual American Jew presented in therapy reporting concerns regarding anxiety, difficulty with decision making, and problems in his current intimate relationship. He described his life as being “really great” in a lot of ways, though often feeling as though he could not “actually enjoy” himself.

• He went on explain that three of his four grandparents, now deceased, were survivors of the Holocaust, and that memories of the Holocaust have continued to hang over his family like a “dark cloud.” He wondered out loud how this might have impacted him, although stated he had not been able to figure it out on his own. Growing up, he recalled that his family rarely acknowledged the Holocaust or his grandparents' experiences directly. He could, however, recall messages from his parents that Jews were unsafe. He remembered events in which his parents warned him about others' dislike of Jews, were more restrictive than his friends' parents regarding participation in social events, and expressed general feelings of concern and worry about openly identifying as Jewish especially since the increase in anti-Semetism.

• When asked about his relationship to being Jewish, Scott explained that it was a source of confusion. He explained that its importance in his life had ebbed and flowed and that he currently identified only as a “cultural Jew.” He explained that while he planned to potentially one day raise Jewish children, he did not participate in religious observance beyond the High Holidays and resented the pressure he felt from his parents to “be more engaged” in his local Jewish community. Scott acknowledged being uncomfortable talking about the subject, although he stated it was probably something he needed to “sort out.”

DECISION- MAKING MODEL

• Model developed by Barnett and Johnson (2011) • A decision-making process is

presented to guide psychotherapists in their clinical work with clients for whom religious and spiritual issues are salient or clearly linked to their presenting problems

◼Continued respect and dignity

◼Include rationale for asking such questions in informed consent process

STAGE 1: RESPECTFULLY ASSESS THE CLIENT’S RELIGIOUS OR

SPIRITUAL BELIEFS AND PREFERENCES

STAGE 2: CAREFULLY ASSESS ANY CONNECTION BETWEEN THE PRESENTING PROBLEM AND RELIGIOUS OR SPIRITUAL BELIEFS AND COMMITMENTS

◼Where is the line between disorder and diversity?

◼Seek consultation if this line is unclear

◼Discuss findings openly in the initial phase of psychotherapy ◼Disclose any elements of your own beliefs and values that may facilitate

or impede the therapeutic alliance ◼Develop a treatment plan incorporating religion and spirituality if

relevant and appropriate ▪ Review this plan in an informed consent process

STAGE 3: WEAVE RESULTS OF THIS ASSESSMENT INTO THE INFORMED

CONSENT PROCESS

STAGE 4: HONESTLY CONSIDER YOUR COUNTERTRANSFERE NCE TO THE CLIENT’S RELIGIOUSNESS

◼Could your reactions be harmful to the client in any way?

◼Seek consultation or referral if your reactions will potentially reduce the efficacy of treatment

◼Consider your education, training, knowledge, and experience

◼Review relevant literature, practice guidelines, and ethical standards

STAGE 5: HONESTLY EVALUATE YOUR CLINICAL COMPETENCE IN THIS CASE

◼Self-assessment of competence may not always be accurate

◼Consult with colleagues to process countertransference reactions

STAGE 6: CONSULT WITH EXPERTS IN THE AREA OF RELIGION AND

PSYCHOTHERAPY

STAGE 7: IF APPROPRIATE, CLINICALLY INDICATED, AND CLIENT GIVES CONSENT, CONSULT WITH CLIENT’S OWN CLERGY OR OTHER RELIGIOUS PROFESSIONAL

◼ Consult clergy regarding appropriateness of: ▪ Client’s beliefs and practices ▪ Integrating religious and/or

spiritual interventions into treatment

◼ Find out what role clergy can and will play in supporting the client or collaborating throughout the treatment process

STAGE 8: MAKE A DECISION ABOUT TREATING THE CLIENT OR MAKING A REFERRAL

◼Evaluate risks and benefits of integrating religion/spirituality into treatment ▪ To include a review of literature

regarding the efficacy of such interventions

◼Consider expert consultations (e.g. clergy, etc.)

STAGE 9: ASSESS OUTCOMES AND ADJUST PLAN ACCORDING LY

◼ Monitor results of implemented plan ▪ Impact on client and their family ▪ Impact on the client’s relationships

within their religious community

◼ Repeat decision-making steps as needed

◼ From: Barnett, J. E., & Johnson, W. B. (2011). Integrating spirituality and religion into psychotherapy: Persistent dilemmas, ethical issues, and a proposed decision-making process. Ethics & Behavior, 21(2), 147-164.

◼ Dr. Smith begins psychotherapy with 72-year-old client Ms. B. During their first session, Ms. B explains that her spirituality and faith in God and the Catholic Church are some of her most important sources of support. Towards the end of the session, Ms. B asks Dr. Smith to pray with her, explaining how important the healing power of prayer is. She expresses that it will be important to her to spend a few minutes praying at the end of each psychotherapy session with Dr. Smith. Dr. Smith is trained in clinical psychology and does not typically integrate religion and spirituality into his work. He is, however, a member of a Catholic church and feels that it would be beneficial to Ms. B to include prayer in treatment, since it seems to have benefitted her in the past. He is not sure how to proceed with this case (adapted from Barnett & Johnson, 2011, p. 156).

Should Dr. Smith continue to see this client?

Is it ethical for him to integrate prayer into their treatment? Why or why not?

What other options should Dr. Smith consider?

What other elements of the decision-making model are important here?

◼ Dr. Hernandez completed a graduate-level course in psychotherapy with religious clients and received supervised experience working with religious issues in psychotherapy. Although she does not often share her clients’ religious or spiritual beliefs and practices, she recognizes their value in enhancing well- being and treatment gains with some clients. She feels that most of her clients would benefit in some way from integration of religion and spirituality in treatment, but does not explicitly describe these practices to clients since she feels they are more effective when they are casually included in sessions without introduction. She has had three sessions with Mr. C so far, and feels strongly that reading a specific section of scripture with him will benefit him greatly. During their fourth session, Dr. Hernandez takes out a Bible, says to Mr. C, “Listen to these words. I think they can really help put your thoughts and feelings in perspective,” and begins to read a section to him. Mr. C appears surprised by the actions of Dr. Hernandez, but allows her to continue with the reading, thinking, “She’s the doctor. I guess I just have to trust her to know the right way to treat me” (adapted from Barnett & Johnson, 2011, p. 153).

Is competence an issue here?

Were Dr. Hernandez’s actions in this session ethical? Why or why not?

What other courses of action could or should Dr. Hernandez take with regards to this situation?

What other elements of the decision-making model are important here?

• Are religious issues important in your life?

• Are spiritual issues important in your life?

• Do you wish to discuss them in counseling when relevant?

• Do you believe in God or a Supreme Being?

• Do you believe you can experience spiritual guidance?

• What is your current religious affiliation (if any)?

• Are you committed to it and actively involved?

• What was your childhood religious affiliation (if any)?

• How important was religion or spiritual beliefs to you as a child and adolescent?

• Are you aware of any religious or spiritual resources in your life that could e used to help you overcome your problems?

• Do you believe that religious or spiritual influences have hurt you or contributed to some of your problems?

• Would you like your counselor to consult with your religious leader if it appears this could be helpful to you?

• Are you willing to consider trying religious or spiritual suggestions from your counselor if it appears that they could be helpful to you?

• Jeffrey Barnett 2012

Religious-Spiritual Client Intake Assessment Questions-Revised

Discussio n Questions

• How has this shaped your perspective of people who identify as religious? Christians? People who identify as “nones”, Atheist or Agnostic?

• What implications might this have for your work with clients?

What is your

experience with

religion?

• Where do you notice Islamophobia, in yourself? In your family or friends? In the broader community?

• What implications might this have for your work with clients?

What is your

experience with

Muslims or Islam?

• Where do you notice Anti-Semitism, in yourself? In your family or friends? In the broader community?

• What implications might this have for your work with clients?

What is your

experience with Jewish

folks or Judaism?

Role Play with Jewish Client

• Scott, a 33-year-old White, heterosexual American Jew presented in therapy reporting concerns regarding anxiety, difficulty with decision making, and problems in his current intimate relationship. He described his life as being “really great” in a lot of ways, though often feeling as though he could not “actually enjoy” himself.

• He went on explain that three of his four grandparents, now deceased, were survivors of the Holocaust, and that memories of the Holocaust have continued to hang over his family like a “dark cloud.” He wondered out loud how this might have impacted him, although stated he had not been able to figure it out on his own. Growing up, he recalled that his family rarely acknowledged the Holocaust or his grandparents' experiences directly. He could, however, recall messages from his parents that Jews were unsafe. He remembered events in which his parents warned him about others' dislike of Jews, were more restrictive than his friends' parents regarding participation in social events, and expressed general feelings of concern and worry about openly identifying as Jewish especially since the increase in anti-Semetism.

• When asked about his relationship to being Jewish, Scott explained that it was a source of confusion. He explained that its importance in his life had ebbed and flowed and that he currently identified only as a “cultural Jew.” He explained that while he planned to potentially one day raise Jewish children, he did not participate in religious observance beyond the High Holidays and resented the pressure he felt from his parents to “be more engaged” in his local Jewish community. Scott acknowledged being uncomfortable talking about the subject, although he stated it was probably something he needed to “sort out.”

Trauma in Muslim Student Populations

Sadaf Rauf Shier, PhD

Associate Chaplain, Islamic Faith

University of St. Thomas

Global Religious Landscape

Percent change in global population size shows Muslims as the fastest growing population

Where do Muslim Immigrants Come From?

Demographics U.S.A.

Muslims are a growing presence in U.S., but still face negative views from the public

Projections for Minnesota!

Muslim student population in the Twin Cities in 15 years, according to Pew Research 25% of the undergraduate student population

One of the fastest growing population based on birth rate as well.

One of the only few populations that have a large number of young people

https://mn.gov/admin/demography/data-by-topic/ age-race-ethnicity/

Muslim Demographics in Minnesota In another study, based on the birth rate and migration rate Pew Research Center has been reported to have predicted that in 15 years 25% of college and university student bodies in the Twin Cities will be Muslim. That was before the Afghans began arriving

One of the fastest growing population based on birth rate as well. https://mn.gov/admin/demography/data-by-topic/age-race-ethnicity/

Discrimination against Muslims

Muslims are a growing presence in U.S., but still face negative views from the public

Perceptions about Muslims

Muslims and Islam: Key findings in the U.S. and around the world

Some Muslim Concerns

Muslims and Islam: Key findings in the U.S. and around the world

Factors that may cause trauma for New Muslim Immigrants

Intersectional identities associated with the many differences faced by immigrants coming here:

• Religious

• Race

• Language

• Immigration (national origin) issues

• Socio-economic status

• Loss of professional identity

• Many, if not most, Americans lack familiarity with the Civil Rights Act of 1964, the First Amendment and SCOTUS limitations on separation of church and state.

Factors that may cause trauma for New Muslim Immigrants

• Islamophobia • History of war, destruction, and forced displacement • Circulating Discourses, media rhetoric about Muslims • Witnessing negative treatment of other Muslims • Sense of surveillance • You can’t buy vitamins and some drugs come only in gelatin

capsules. All pharmaceutical gelatin is pig gelatin, unless specifically indicated on the label. Kosher is not Halal.

• Restaurants and grocery stores you can find have lots of pork and no Halal offerings, except if you have a car and know where to go.

• Where is the nearest Mosque?

https://www.theguardian.com/us-news/2016/jun/20/islamophobia-funding-cair-berkeley-report

The beer mug attack on a Somali woman in a Coon Rapids, Minnesota, Applebee’s are rare.

Trauma both Psychological and physical

Source: www.dailymail.co.uk/news/article-4056266/Muslim-Somali-woman-smashed-face- beer-mug-Applebee-s-speaking-Swahili-forgives-attacker-court.html

Attacks on Mosques In the U.S. (2005-2019)

https://www.aclu.org/issues/national-security/discriminatory-profiling/nationwide-anti-mosque-activit y

How does that penetrate into our schools?It penetrate into our Schools!

Islamophobia on college campuses

Manifests in 3 major ways:

• Victims of targeted harassment or discrimination (verbal, non verbal, online, or physical attacks)

• Feelings of discomfort and vulnerability (lack of representation

• College administrators often fail to provide reasonable religious accommodations (i.e., as required by the Expression Clause of the First Amendment.

(https://static.ca.cair.com/reports/campus-islamophobia.html#anchor)

A usual excuse that we hear

• This is state funding and hence it should not be spent on religious needs of Muslim students due to the separation of church and state

• This is a secular space and hence no religious activity should happen here

• Islam or Islamic practices are unconstitutional

What are the Religious Obligations of Muslims? The Five Pillars of Islam 1. Faith (Shahada) – The belief in one God, the

same God as Christians and Jews. 2. Prayers (Salat) – Five times a day, but not any

five times. The exact time windows are prescribed in the Holy Quoran.

3. Giving (Zakat) to Charity and Social Justice 4. Fasting (Sawm) for the 30 days of the Blessed

month of Ramadan – the daily abstention from food and water begins and ends at times prescribed in the Holy Quoran.

5. Hajj – if you can, once in your life. Dietary Needs: – no pork

– no alcohol – vegetarian is OK, if no cross

contamination

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