Microaggressions and Islamophobia: Experiences of Muslims Across the United States and Clinical Implications

Barriers to Initiating Psychotherapy Faced by Jewish-Identified People in the United States

The researchers investigated stigma against psychotherapy, Jewish culture, Rabbinical influence, and religiosity as perceived barriers by Jewish persons in the United States when initiating psychotherapy (n = 94). Researchers discovered stigma as a barrier (p = 0.015). Age, location, gender, and relationship status were added as predictors, revealing male gender (t(84) = 6.257, p < 0.001) as a negative predictor, and Rabbinical influence (t(84) = 2.049, p = 0.044) as a positive predictor for initiating psychotherapy.

Ethnic Differences in Muslim Women's Mental Health Beliefs, Rejection Attitudes, and Familiarity with Professional Mental Healthcare

Prior work on Muslims' mental health help-seeking factors has emphasized their rejection attitudes, religious and cultural beliefs, and familiarity with mental health (Aloud & Rathur, 2009; Ali et al., 2021). However, no research has examined differences in these factors across different Muslim ethnic groups, and particularly among Muslim women. 1214 Muslim women living in the USA completed online questionnaires. Data was stratified based on history of mental health visits to control for previous service utilization. MANOVAs assessed ethnic group differences in beliefs, familiarity, and rejection attitudes toward professional mental healthcare. Results revealed significant differences between ethnic groups in all three factors; these differences depended on the women's history of service utilization. Findings suggest that barriers to accessing professional mental healthcare differ among Muslim ethnic groups. Results are discussed in light of clinical implications and other contributing factors to the underutilization of professional mental healthcare among ethnically diverse American Muslim women.

How to Work with Muslim Clients in a Successful, Culturally Relevant Manner: A National Sample of American Muslims Share Their Perspectives

Despite the growing size of the American Muslim community, little research exists on the provision of culturally relevant services to members of this population. The purpose of this study was to identify American Muslims' perceptions regarding what practitioners should know about Muslims and Islamic culture to provide successful mental health services to members of this community. To conduct this study, a purposive snowball sampling method was employed to obtain a national sample of community-dwelling American Muslims (N = 213). Qualitative analysis identified eight interlaced themes, which can be summarized as follows: (1) know basic Islamic beliefs, (2) recognize intragroup ethnic/cultural differences, (3) develop self-awareness of personal biases, (4) respect Islamic gender roles, (5) avoid making assumptions, (6) use Islamic beliefs/practices as strengths, (7) understand bias in the larger secular culture, and (8) consult with Muslim therapists/Imams. The findings equip practitioners with the information they need to provide effective, culturally relevant services to members of the unique American Muslim community from a posture of respect and cultural humility.

The WEIRD Microcosm of Microaggression Research: Toward a Cultural-Psychological Approach

Microaggression research has made great strides over the past decade while steadily pushing itself into mainstream psychological science. Yet the field remains firmly situated within the Western, educated, industrialized, rich, and democratic (WEIRD) cultural context. Correspondingly, recurring criticisms against the validity of microaggressions are often rooted in individualist, decontextualized understandings of behavior, and critics' rebuttals are often grounded in a philosophical and reflective understanding of the cultural context. In this article, I put forward that (a) the enactments and appraisals of microaggressions are the behavioral results of the cognitive salience of cultural schemas; (b) cultural schemas are informed by cultural ideologies, underlining their methodological and empirical relevance for future research; and (c) cultures are dynamic by highlighting the effects of geopolitical events on the content of cultural schemas that may moderate the perception and enactment of microaggressions. For these reasons, I argue that a cultural psychology of microaggressions may help to depathologize the individual by situating behavior in its cultural context while at the same time necessitating the inclusion of communities residing in non-WEIRD societies.

Terrorist attacks, Islamophobia and newborns' health

Islamophobia has increased in the last years, in part, due to terrorist attacks perpetrated by jihadist groups. This phenomenon might be a source of stress, being particularly problematic for pregnant (Muslim) women. We examine how stress generated by the 2017 Catalonia (Spain) attacks affected the health of newborns whose mothers are from a Muslim country (as the perpetrators). We use a difference-in-differences-in-differences model comparing newborns whose mothers come from a Muslim country and are residing in a municipality directly affected by the attacks, to other newborns, before-after the attacks. Results show that the share of low-birth-weight babies and deliveries with complications raise significantly by 23.77%, and 13.02%. We document a significant increase in Islamophobia and in emotional distress in our group of interest. We conclude that Islamophobia-related stress is possibly one of the channels affecting health at birth.

The Impact of 9/11 and the War on Terror on Arab and Muslim Children and Families

PURPOSE OF REVIEW

There is a growing body of work that documents the impact of 9/11 and the war on terror on Arab and Muslim children and families. This review is designed to provide a brief overview and suggest new ways to better understand this understudied population.

RECENT FINDINGS

Several studies show anti-Arab and anti-Muslim sentiments at its highest levels since 9/11. There is strong evidence that Arab and Muslim children and families experience some of the highest levels of discrimination, and as a result, they report higher levels of mental health symptoms. Given the limited data, we need future studies (a) to focus on populations outside of the USA and Europe; (b) to use longitudinal designs; (c) to pay attention to within group variations by race, gender, social class, and immigration status; and (d) to use culturally validated instruments.

"Yes We Can!" The Mental Health Significance for U.S. Black Adults of Barack Obama's 2008 Presidential Election

This study examines the mental health significance of Barack Obama's 2008 presidential election for black adults. His election was a milestone moment. Hence, we expect black adults would experience improved mental health after the first self-identified black person wins election to the most powerful position in the United States. Using nationally representative survey data from the Behavioral Risk Factor Surveillance System (BRFSS), we address this expectation by predicting poor mental health days that black adults report pre-election and post-election. We find no overall difference in poor mental health days between the time periods. However, a statistical interaction between gender and time period demonstrates black men report 1.01 fewer poor mental health days after the election, whereas black women report .45 more poor mental health days after the election.