Mental health issues and seeking of formal mental health services among Muslims in the southeastern U. S. : Preliminary investigation of a contextual theoretical framework based on the theory of planned behavior/theory of reasoned action and the social ecological model
Başlık çevirisi mevcut değil.
- Tez No: 403285
- Danışmanlar: Dr. J. SCOTT YOUNG
- Tez Türü: Doktora
- Konular: Din, Psikoloji, Sosyoloji, Religion, Psychology, Sociology
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 2017
- Dil: İngilizce
- Üniversite: The University of North Carolina at Greensboro
- Enstitü: Yurtdışı Enstitü
- Ana Bilim Dalı: Belirtilmemiş.
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: 335
Özet
Özet yok.
Özet (Çeviri)
The Muslim community in the Southeastern U.S., being a small part of the larger Muslim population in the U.S., faces many psychosocial issues and underutilizes mental health services. Underutilization of mental health services to address psychosocial issues affect both Muslims and non-Muslims, because in today's global world the issues of one individual or community are more likely to affect everyone and their quality of life than at any other time in history. However, there is lack of research on Muslims in the Southeast regarding their approach toward mental health services, which makes this current study significant. Overall, the researchers who examined Muslims and mental issues made it clear that there are unmet needs due to Muslims underutilizing the mental health services. The underutilization is mainly due to the following reasons: strong CBMHP-cultural beliefs, low level of KFMHS-knowledge, strong negative ATFMHS-attitudes, high level of PSTSFMHS-stigma, and low level of PBC. Some researchers studied many other concepts (e.g., level of acculturation, economic factors) yet the current researcher found the five constructs of the current theoretical framework as the most important to focus on, based on a thorough literature review. In addition, there are some contradictory results regarding the five constructs because, on one hand, few of the researchers found that Muslims in their studies overall had positive approaches toward seeking formal mental health services. This means the Muslim participants had high or moderate level of KFMHS-knowledge, low or moderate negative ATFMHS-attitudes, and low or nonsignificant level of PSTSFMHS-stigma, and 144 high level of PBC. On the other hand, the majority of the researchers found Muslims had a negative approach toward seeking mental health services. This means they had poor KFMHS-knowledge, strong negative ATFMHS-attitudes, strong level of PSTSFMHSstigma, and low level of PBC. The researchers found even more controversial results when they studied how control variables (e.g., education, sex) are related to Muslims' approach toward seeking mental health services. Therefore, the current researcher only focused on four control variables in the framework. In addition to all these, another crucial gap is a lack of well-established theoretical framework in the Muslim mental health literature. Only a few researchers in the literature utilized theoretical frameworks for their study, though most of them mentioned the importance of using well-grounded theories and/or theoretical frameworks. Therefore, the current researcher created the proposed contextual theoretical framework based on Muslim mental health literature, TPB/TRA, and SEM so that the framework is well grounded in practice, research, and theory. Based on all these, there is an important gap in understanding how adult Muslims living in the Southeastern U.S. approach mental health issues and use formal mental health services. Therefore, in this study the current researcher examined how CBMHPcultural beliefs (1st construct) explains ATFMHS-attitudes (3rd construct), PSTSFMHSstigma (4th construct), and PBC (5th construct). Similarly, he also examined how KFMHS-knowledge (2nd construct) explains the third, fourth, and fifth constructs. Another important thing related to the theoretical framework is examining the relationship among the four control variables (education, sex, past behavior, race/ethnicity) and the five constructs. Finally, understanding how Muslims conceptualize mental health providers is another important gap. Therefore, the current researcher included one open-ended question (e.g., What does a counselor mean?) to understand how Muslims conceptualize mental health providers. This current study is important and bridges many gaps because most of the researchers in the literature of Muslim mental health noted that Muslims all around the world, including the ones in the U.S. and Southeast of the country, have some psychosocial issues. The researchers also noted that the Muslims underutilize the formal mental health services. Most of the researchers strongly suggested understanding Muslims' approach toward seeking formal mental health services by utilizing wellgrounded frameworks to go further in research and practice. Similarly, nearly all researchers in the Muslim mental health literature stressed the importance of paying attention to contextual factors (e.g., CBMHP-cultural beliefs) for more culturally, spiritually, and structurally appropriate interventions and services. Although a few researchers have explained culturally appropriate interventions for Muslims (e.g., Cook-Masaud & Wiggins, 2011; Strack et al., 2016; Tanhan, 2014), more studies and integrations are needed for effective counseling services. Importantly, in their study with 88 counselors in the U.S. Cashwell et al. (2013) found that although participants rated the integration of religious/spiritual aspects into counseling as very important, they integrated these aspects less frequently into their counseling practice than how ratings of importance would suggest. Young and Cashwell (2011) stressed attending client's spiritual/religious perspective by stating,“meeting the client where [they] are, without judgment and with compassion, is the foundational building block”(p. 22) to address issues in counseling. Based on these findings, it is first necessary to assess and understand how Muslims in the Southeastern U.S. approach mental health issues generally and how they seek out formal mental health services. In this way, mental health providers, as researchers and practitioners providing services to Muslims in the U.S. and especially those in the Southeast, will be more able to understand Muslims within a culturally contextual perspective. As a result, mental health professionals will be able to provide more culturally, spiritually, and structurally appropriate services. Counselors may then more effectively assist Muslims' in addressing their psychosocial issues to enhance their quality of life, thereby improving overall wellness for everyone due to the global context in which we all live.
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