Tamara Alshoweat, Loyola University Chicago, Chicago, IL (USA)

Muslim women are often underrepresented in the therapeutic setting. This poster addresses the lack of representation of Muslim women in therapy. This poster will also touch on the need for more research on groups for Muslim women and the most effective way to set groups for Muslim women. This poster will mention the group process, therapeutic factors, gaps in literature and suggestions for further groups.

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Presentation Description:

The Muslim population represents 4–6 million people (about twice the population of Arkansas) in the United States, however it is significantly underrepresented in therapeutic literature. The Muslim population has been a particularly “under-represented population” (Carolan et al. 2000). While being underrepresented in literature, there has also been a concern with effective therapeutic services provided to Muslims. “Theorists and researchers considering cultural issues within therapy have highlighted the challenge of engagement with people whose perspective is not consistent with the dominant “Western Academic Scientific Psychology”” (Weatherhead & Daiches 2015). 

Many professionals are taught in a westernized manner causing a lack of understanding of diverse ethnicities and religions. The reason many Muslim women who are domestic violence survivors are not provided group therapy is due to the gap in literature and lack of understanding of Islam by professionals. Group work has been a large part of Islam in the past. One article stated, “Major group processes include group cohesion; group reality testing; identification with therapist, religious guide and other good Muslims in the group; group pressure; ventilation and catharsis; and activation of Islamic values and standards” (Al-Radi & Al-Mahdy 1989). After learning this, the question would be how professionals can implement this strategy with Muslim women in America. Providers must be culturally and religiously sensitive when working with Muslim women (Al-Krenawi & Graham 2000). They must be able to accommodate to the Muslim client’s needs. To be able to provide services to Muslim women, professionals must have a deeper understanding of Islam and diverse cultural backgrounds. (Carter & Rashidi 2003). Having that understanding will be beneficial to both the professional and the clients because a greater bond will be built. Muslim women will feel more comfortable, and professionals will be able to gain their trust. 

There are many forms of evidence-based practices that can be used in group work with Muslim women experiencing domestic violence. Cognitive behavioral therapy (CBT), narrative therapy, and Acceptance and commitment therapy (ACT) would all be beneficial in groups for Muslim women. ACT would be beneficial because, “According to Tanhan (2014) and Yavuz (2016), there are a few shared characteristics between the fundamental ideas of ACT and Islam, which may make ACT a fitting choice for helping Muslim clients” (Bahattab & AlHadi 2021).  This poster highlights the importance of having more literature on Muslim women in group therapy to better serve Muslim women. It also highlights the best way to implement evidence-based therapy and past practices when working with Muslim women. The hope for this poster is to spread awareness and encourage many professionals to expand the literature and utilize best practices to serve Muslim women in group therapy. 

References:

• Al-Krenawi, A., & Graham, J. (2000a). Culturally sensitive social work practice with Arab clients in mental health settings. Health & Social Work, 25(1), 9–22. 
• Al-Radi, O. M., & Al-Mahdy, M. A. (1989). Group therapy: An Islamic approach. Transcultural Psychiatric Research Review, 26(4), 273–276. 
• Bahattab, M., & AlHadi, A. N. (2021). Acceptance and commitment group therapy among Saudi Muslim females with mental health disorders. Journal of Contextual Behavioral Science, 19, 86-91. 
• Carolan, M. T., Bagherinia, G., Juhari, R., Himelright, J., & Mouton-Sanders, M. (2000). Contemporary Muslim families: Research and practice. Contemporary Family Therapy, 22(1), 67-79. 
• Carter, D. J., & Rashidi, A. (2003). Theoretical model of psychotherapy: Eastern Asian-Islamic women with mental illness. Healthcare for Women International, 24, 399–413. 
• Weatherhead, S., & Daiches, A. (2015). Key issues to consider in therapy with Muslim families. Journal of religion and health, 54(6), 2398-2411.