Parameters for Creating Culturally Sensitive CBT: Implementing CBT in Global Settings

The current article is a commentary on the article, “A Common Elements Approach for Adult Mental Health Problems in Low- and Middle-Income Countries,” which describes a form of transdiagnostic CBT and its implementation among a highly traumatized Burmese and Iraqi group. Murray et al.’s (this issue) article is one of several new studies indicating the efficacy of CBT in global contexts. In this commentary, we suggest a set of parameters to create culturally sensitive CBT in global settings in a way to maximize efficacy and effectiveness. When applicable, we will discuss ways in which these parameters are illustrated by Murray et al. in this pilot study. These parameters can be used more generally to design culturally sensitive CBT studies in global contexts and to evaluate such studies. Some examples of these parameters are culturally appropriate framing of CBT techniques, assessing and addressing key local complaints (e.g., somatic symptoms) and local catastrophic cognitions, and incorporating key local sources of recovery and resilience.     

Help-seeking and paranormal beliefs in adherents of mainstream religion,alternative religion,and no religion

This study explored the relationship between help-seeking and adherence to mainstream religion (Christianity, Judaism and Islam), alternative religion (for example, New Age spiritual belief and Paganism) and no religion (including agnosticism and atheism). Four-hundred and fourteen participants completed an online survey which included questions on demographics, help-seeking beliefs and paranormal beliefs (a modified form of the Paranormal Beliefs Scale was used). Previous research had explored adherence to various religions and compared aspects of help-seeking and paranormal beliefs separately. Comparisons were made between basic theoretical differences in belief (e.g., monotheism vs. polytheism vs. rationalism) and help-seeking beliefs. Implications of this research for therapeutic practice are discussed.     

Marx and religion

R. Leuze, Kaiser Verlag, Theologie und religionsgeschichte: Der Weg Otto Pfleiderers, München, 1980, pp.448. N.p.

P. J. Nel, The structure and ethos of the Wisdom admonitions in Proverbs: (Beihefte zur Zeitschrift für die Alttestamentliche Wissenschaft 158). W. de Gruyter. Berlin, New York, 1982. p. xii + 142. DM.74.00     

Jung as psychologist of religion and Jung as philosopher of religion

Abstract: Is it possible to be both a psychologist and a philosopher? Is it possible for a psychologist, or more generally a social scientist, to use social scientific findings to make philosophical claims? Specifically, is it possible for a social scientist to use social scientific findings to determine the existence of God? Did Jung profess to be only a psychologist or also a philosopher? If he professed to be both, did he enlist his psychological findings to make philosophical claims? Specifically, did he enlist his psychological findings to determine the existence of God?     

Adaptation of Transdiagnostic CBT for Turkish Adolescents: Examples From Culturally Adapted Multiplex CBT

The present article illustrates how cognitive-behavioral therapy (CBT) was adapted for an adolescent Turkish population with mood and anxiety disorders. The resulting 10-session treatment—based on multiplex CBT—was efficacious in a treatment trial, showing large effect sizes (Acarturk et al., 2018). This paper discusses the cultural grounding of CBT, which increases effectiveness by such means as increasing acceptability and positive expectancy. We describe a culturally sensitive assessment measure of somatic complaints and cultural syndromes, the Turkish Symptom and Syndrome Addendum. We discuss how, in a culturally sensitive way, we normalized symptoms, conducted interoceptive exposure, and created positive reassociations to sensations. We describe how we used Turkish metaphors and religious ideas to teach CBT principles. We show how we adapted mindfulness and “loving kindness” for a Turkish population, and how we utilized transition “rituals” at the end of the treatment to give a sense of closure and a positive feeling of transformation. Two case examples are provided to further illustrate how we adapted multiplex CBT to a Turkish adolescent population.