Indigenous Models of Therapy in Traditional Asian Societies

Das, Ajit K.

doi:10.1002/j.2161-1912.1987.tb00375.x

Cited by 21 publications

(19 citation statements)

References 5 publications

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“…Without this effort, spirituality may become culturally and religiously bound as in deities' roles related to human desires and wishes (e.g., love and wisdom), gods' images related to primary objects (e.g., father and mother), and the dogmatic teachings and practices (e.g., certain religious beliefs and rituals) (Richards and Bergin 2000;Rizzuto 1979). a framework of spiritual experience than the general population in the United States (Burke et al 2005;Das 1987); therefore, they have a greater percentage of being misdiagnosed (APA 2000;Flaskerud and Akutsu 1993). It is not surprising that 70-80% of clients have remained unsatisfied with the limited scientific model of current practice in the United States (Spilka et al 2003).…”

Section: Introductionmentioning

confidence: 97%

Clinicians’ Self-assessment of Cultural and Spiritual Competency: Working with Asians and Asian Americans

Nagai

2008

Community Ment Health J

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This study examines clinicians' own assessment of their cultural and spiritual competency in working with Asians and Asian Americans. Thirty clinicians, who are Asian Ethnic Minority Mental Health Specialists in the Northwest region of the United States, were surveyed to assess their perceived levels of cultural and spiritual competency. The study found that clinicians perceived themselves as being less spiritually competent than culturally competent and that most clinicians acknowledged the need for more training in spirituality.

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Section: Introductionmentioning

confidence: 97%

Clinicians’ Self-assessment of Cultural and Spiritual Competency: Working with Asians and Asian Americans

Nagai

2008

Community Ment Health J

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“…Possible causes include the belief in restraint as a sign of emotional maturity (Hartman & Askounis, 1989); the exhibition of love and concern only through personal sacrifice and provision of physical necessities (Yagi & Oh, 1995); Asian culture reinforcement of the idea that personal issues should not be discussed and strong emotions should not be expressed outside of the family (Sue &. Sue, 1991;Tomine, 1991;Yao, 1985); intertwining of the concepts of physical and mental health in several Asian cultures (Yagi & Oh, 1995); the traditional Asian role of the teacher/authority figure as the giver of advice and wisdom (Hartman & Askounis, 1989;Sue & Sue, 1991); and the fact that problems and issues addressed by counselors in the Western world are addressed by traditional healers, religion and spiritualism, and the extended family in Asian countries (Chung Si Okazaki, 1991;Das, 1987;Lee, Oh, & Mountcastle, 1992;Sue & Sue, 1991). In addition, recent refugees may fear authority figures (Yagi & Oh, 1995).…”

Section: Counseling Interventionsmentioning

confidence: 98%

Gifted Asian-American Students: Identification, Curricular, and Counseling Concerns

Plucker

1996

Journal for the Education of the Gifted

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Asian Americans 1 constitute the fastest growing ethnic group in the United States population, and an incredible diversity exists among Asian-American groups with respect to language, values and beliefs, socioeconomic status, acculturation, and ethnic identity. Yet research involving gifted Asian Americans is limited. Suggestions for teaching and counseling are rare, and most literature addresses only identification concerns. This article calls attention to the deficits in the current literature; analyzes the numerous factors that influence the intellectual, social, and emotional development of gifted Asian Americans; summarizes recommended curricular and counseling practices; and suggests future directions for research and interventions.

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“…In some cultures, there is no separation between religious beliefs, spirituality, and psychological well-being. Descriptions of culture-specific counseling approaches will inform the counselor on the importance of these factors when working with culturally diverse clients (Boyd-Franklin, 1989;Das, 1987;Momaday, 1969;Myers, 1988;Ward, 1989). Counselors need to be aware of crosscultural differences in understanding religious beliefs and practices.…”

Section: Spiritual Issues In Counselingmentioning

confidence: 99%

“…Although there were many topics for possible inclusion in this course, the following were selected: Christian fundamentalism as a subculture (Balmer, 1989); coping with spiritual crises (Reimer, 1984); gays, lesbians, bisexual persons and the church (Fortunato, 1982;Ritter & ONeill, 1989); grief counseling (Worden, 1982); working with persons living with AIDS (Kain, 1989); women's roles in Protestant churches (Anderson & Hopkins, 1992;Reilly, 1995;Richardson, 1995); Jewish views of spirituality (Wiesel, 1976); spiritual direction and changes in the Catholic church (Fox, 1983); neardeath experiences (Moody, 1976); African American experiences and the church (Richards, 1985;Richardson, 1991); addictions recovery (May, 1988;Whitfield, 1987); couples counselingrelationship as spiritual path (Brothers, 1992;Wellwood, 1990); Eastern philosophical perspectives (Das, 1987); and faith development (Fowler, 1981(Fowler, , 1983Myers et al, 1991). These topics were, in part, dependent on local resources, speakers, and regional priorities.…”

Section: Class Processmentioning

confidence: 99%