Close this message to accept cookies or find out how to manage your cookie settings. They describe the critical elements of the adapted intervention using case summaries. However, therapy was not adapted using a systematic approach. The earliest known use of the term cultural appropriation is credited to Arthur E. Christy (1899 1946), a professor of literature at the University of Illinois (Martin, 2018). It is heartening to see the breadth and width of topics covered in this special issue. This paper reports on the process of culturally adapted family intervention from a therapists perspective. Cultural appropriation is distinct from cultural exchange, in which two cultures participate in each others rituals and customs on an equal footing. While literature reports perceived barriers to accessing mental health services among BME communities (Memon et al., Reference Memon, Taylor, Mohebati, Sundin, Cooper, Scanlon and Visser2016), not many models of improving access to psychological services for the BME group exist. However, they claim that in this case, the cultural context and the broader family system were not the primary factors in the development and maintenance of the problem. Stone and Warren previously reported the development and implementation of a CBT training course for clinicians working in Tanzania (Stone and Warren, Reference Stone and Warren2011). They also discuss the integration of ACT and compassion-focused therapy (CFT) in helping this population. The t-v (tu-vos) distinctions are common around the globe and expressed in a variety of forms. Their original study consisted of individual in-depth face-to-face interviews with patients with psychosis (n = 15) and focused groups with lay members (n = 52), CBT therapists (n = 22) and mental health practitioners (n = 25). It is possible that people presenting with biological symptoms of depression and anxiety attend the modern health facilities, while those with predominantly psychological symptoms or those with a spiritual model of illness, attend faith or religious healers (Naeem, Reference Naeem2013; Naeem et al., Reference Naeem, Phiri, Munshi, Rathod, Ayub, Gobbi and Kingdon2015a). Has data issue: false A qualitative study from Montreal to explore the reasons for the under-use of conventional mental health services by people of Caribbean origin reported that tendency of physicians to prescribe pills is a significant barrier. CBT research until recently has primarily focused on white, middle-class, well-educated service users, who are of European-American identities (Suinn, Reference Suinn2003). The ideas proposed by the authors should also appeal to therapists from non-Western cultures. Scheer, Jillian R. They gathered information at multiple points using a variety of methods. WebThe authors also suggest that culturally attuned enhancements that preserve and complement core principles and functions of DBT may improve treatment outcomes and 2022. They propose further investigation in this area. and Authors describe a staged process of culturally adapting CBT that takes into account stakeholders opinions and experiences to develop guidelines that can be used to adapt CBT for clients from a non-Western background culturally. Arun, whites would never claim cultural appropriation. Flaskerud and Strehlow (Reference Flaskerud and Strehlow2008) suggest that apparent apathy and neglect of this highly marginalized, traumatized and disadvantaged population might be due to our belief in individual responsibility, free will and self-determination. There is a need to adapt CBT for this group using a systematic approach. and Therefore, for CBT to stay in the system, it has to evolve, to adapt and even integrate other systems of therapies, in order to address the demands of people with a variety of needs.