Pub Date : 2018-08-02DOI: 10.3998/jmmh.10381607.0011.100
Hamada H. Altalib
{"title":"Chief Editor's Introduction","authors":"Hamada H. Altalib","doi":"10.3998/jmmh.10381607.0011.100","DOIUrl":"https://doi.org/10.3998/jmmh.10381607.0011.100","url":null,"abstract":"","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45367262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-02DOI: 10.3998/JMMH.10381607.0012.102
Dalal Alhomaizi, Sarah Alsaidi, Ali Moalie, Nawal Muradwij, C. Borba, A. Lincoln
{"title":"An Exploration of the Help-Seeking Behaviors of Arab-Muslims in the US: A Socio-ecological Approach","authors":"Dalal Alhomaizi, Sarah Alsaidi, Ali Moalie, Nawal Muradwij, C. Borba, A. Lincoln","doi":"10.3998/JMMH.10381607.0012.102","DOIUrl":"https://doi.org/10.3998/JMMH.10381607.0012.102","url":null,"abstract":"","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44884762","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-02DOI: 10.3998/JMMH.10381607.0012.105
Ibrahim J Long, Bi Ansari
An increasing number of public institutions are providing Muslim chaplaincy services. However, Muslim chaplaincy is still an emerging profession and, as such, the exact function of a Muslim chaplain as well as his or her distinction from other care providers is often unclear among other professionals. To shed light on this developing field, this article presents a descriptive definition of Muslim chaplaincy together with essential elements of its Islamic foundations, professional development, and practice. It is based on a review of relevant literature, consultation with Muslim chaplains, and the views and experiences of the authors.
{"title":"Islamic Pastoral Care and the Development of Muslim Chaplaincy","authors":"Ibrahim J Long, Bi Ansari","doi":"10.3998/JMMH.10381607.0012.105","DOIUrl":"https://doi.org/10.3998/JMMH.10381607.0012.105","url":null,"abstract":"An increasing number of public institutions are providing Muslim chaplaincy services. However, Muslim chaplaincy is still an emerging profession and, as such, the exact function of a Muslim chaplain as well as his or her distinction from other care providers is often unclear among other professionals. To shed light on this developing field, this article presents a descriptive definition of Muslim chaplaincy together with essential elements of its Islamic foundations, professional development, and practice. It is based on a review of relevant literature, consultation with Muslim chaplains, and the views and experiences of the authors.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44012336","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-02DOI: 10.3998/JMMH.10381607.0012.101
Siham Elkassem, R. Csiernik, A. Mantulak, Gina Kayssi, Yasmin Hussain, Kathryn M. Lambert, Pamela Bailey, Asad A. Choudhary
With the increase of anti-Muslim bigotry in the current political and societal climate, ethnic minority children in western nations may experience increased negative attention fueled by Islamophobia. Islamophobia is defined as the dislike of or prejudice against Islam, and individuals who are Muslims. A literature review yielded little research that examines the experience of Muslim children and their experiences with Islamophobia, particularly in the Canadian context. However, studies on the overall issue reveal Islamophobia is a phenomenon that has impacted Muslims around the world. This community-based study explored the dichotomous experiences of Muslim school-aged children who are taught theirs is a faith of peace and yet who regularly experience microaggressions and overt hostility because of their beliefs.
{"title":"Growing Up Muslim: The Impact of Islamophobia on Children in a Canadian Community","authors":"Siham Elkassem, R. Csiernik, A. Mantulak, Gina Kayssi, Yasmin Hussain, Kathryn M. Lambert, Pamela Bailey, Asad A. Choudhary","doi":"10.3998/JMMH.10381607.0012.101","DOIUrl":"https://doi.org/10.3998/JMMH.10381607.0012.101","url":null,"abstract":"With the increase of anti-Muslim bigotry in the current political and societal climate, ethnic minority children in western nations may experience increased negative attention fueled by Islamophobia. Islamophobia is defined as the dislike of or prejudice against Islam, and individuals who are Muslims. A literature review yielded little research that examines the experience of Muslim children and their experiences with Islamophobia, particularly in the Canadian context. However, studies on the overall issue reveal Islamophobia is a phenomenon that has impacted Muslims around the world. This community-based study explored the dichotomous experiences of Muslim school-aged children who are taught theirs is a faith of peace and yet who regularly experience microaggressions and overt hostility because of their beliefs.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46185623","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-02DOI: 10.3998/jmmh.10381607.0012.104
P. Moodley, N. Joosub, Raeesah Shaheen Khotu
The biomedical model categorizes certain features of suffering and distress as depression. These same features may receive different conceptualizations within different cultural or religious systems. Islamic approaches to conceptualizing the features of distress, and providing care for persons who display these features may be overlayed on, merged with, or even distinguished from the dominant biomedical model. Clergy play roles as informal mental health helpers, particularly for religious persons. They may also serve as gatekeepers or conduits for facilitating referrals to formal healthcare practitioners. Five clerics at a faithbased organization that serves two small Muslim communities in South Africa were interviewed about their conceptions of suffering that the biomedical model labels as depression. Rooted in their local cultural perspectives, community involvement, religious practice, and helpgiving to Muslim persons, social constructionist thematic analysis of interviews with them revealed a nomenclature that contained three main frameworks: (1) depression as a ‘real’ illness, (2) depression as spiritual destiny, and (3) depression as unallowable sadness. The biomedical view informed their conception of depression as a ‘real’ illness, and this idea served as the central framework onto which the other two conceptions were hinged. Clergy legitimized certain features of depression as a ‘real’ illness but indicated that religious illness beliefs cannot be bracketed when serving Muslim individuals. The implication of the study is that mental health practitioners, trained in biomedical ideas, cannot assume that the term ‘depression’ is understood in the same way within different contexts. Clergy can educate health practitioners about these conceptions to improve caregiving and adherence to biomedical interventions. 78 Prevan Moodley, Noorjehan Joosub, and Raeesah Khotu
{"title":"Conceptions of Depression of Muslim Clergy in a Faith-based Organization in South Africa","authors":"P. Moodley, N. Joosub, Raeesah Shaheen Khotu","doi":"10.3998/jmmh.10381607.0012.104","DOIUrl":"https://doi.org/10.3998/jmmh.10381607.0012.104","url":null,"abstract":"The biomedical model categorizes certain features of suffering and distress as depression. These same features may receive different conceptualizations within different cultural or religious systems. Islamic approaches to conceptualizing the features of distress, and providing care for persons who display these features may be overlayed on, merged with, or even distinguished from the dominant biomedical model. Clergy play roles as informal mental health helpers, particularly for religious persons. They may also serve as gatekeepers or conduits for facilitating referrals to formal healthcare practitioners. Five clerics at a faithbased organization that serves two small Muslim communities in South Africa were interviewed about their conceptions of suffering that the biomedical model labels as depression. Rooted in their local cultural perspectives, community involvement, religious practice, and helpgiving to Muslim persons, social constructionist thematic analysis of interviews with them revealed a nomenclature that contained three main frameworks: (1) depression as a ‘real’ illness, (2) depression as spiritual destiny, and (3) depression as unallowable sadness. The biomedical view informed their conception of depression as a ‘real’ illness, and this idea served as the central framework onto which the other two conceptions were hinged. Clergy legitimized certain features of depression as a ‘real’ illness but indicated that religious illness beliefs cannot be bracketed when serving Muslim individuals. The implication of the study is that mental health practitioners, trained in biomedical ideas, cannot assume that the term ‘depression’ is understood in the same way within different contexts. Clergy can educate health practitioners about these conceptions to improve caregiving and adherence to biomedical interventions. 78 Prevan Moodley, Noorjehan Joosub, and Raeesah Khotu","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45271218","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-12-18DOI: 10.3998/JMMH.10381607.0011.202
Khadija El Alaoui, M. Pilotti, H. Mulhem, Ebtesam Ahmad Tallouzi, Mona Mohammed Abdullah Al Mqbas
In the present experiment, we asked two interrelated questions: (a) whether the dominant cultural orientation of bilingual female speakers (collectivism versus individualism), as promoted by the language currently in use (Arabic versus English), would lead respondents to treat guilt and shame as distinct or largely similar emotions; and (b) whether the affective profiles of guilt and shame would replicate or diverge from those attributed by the existing literature to members of individualistic cultures whose primary language is English. In the experiment, bilingual female speakers (n = 182) completed a measure of cultural selforientation, recalled an experience of either guilt or shame, and then rated the emotion recalled on descriptive scales. They accomplished these tasks by relying on either English or Arabic. Although the two emotions were narrowly differentiated, shame was found to be more dominant than guilt. Shame also yielded a greater focus on oneself. Contrary to the expectation of higher emotionality for the first language 18 Khadija Alaoui, Maura Pilotti, Huda Mulhem, Ebtesam Tallouzi, and Mona Mqbas (Arabic), language differences mostly underlined differences in participants’ focus of attention, either others or oneself. These findings are compared with those reported in the crosscultural literature, and implications are discussed.
{"title":"The Role of Language and Cultural Orientation in Guilt and Shame Experienced by Bilingual Female Speakers","authors":"Khadija El Alaoui, M. Pilotti, H. Mulhem, Ebtesam Ahmad Tallouzi, Mona Mohammed Abdullah Al Mqbas","doi":"10.3998/JMMH.10381607.0011.202","DOIUrl":"https://doi.org/10.3998/JMMH.10381607.0011.202","url":null,"abstract":"In the present experiment, we asked two interrelated questions: (a) whether the dominant cultural orientation of bilingual female speakers (collectivism versus individualism), as promoted by the language currently in use (Arabic versus English), would lead respondents to treat guilt and shame as distinct or largely similar emotions; and (b) whether the affective profiles of guilt and shame would replicate or diverge from those attributed by the existing literature to members of individualistic cultures whose primary language is English. In the experiment, bilingual female speakers (n = 182) completed a measure of cultural selforientation, recalled an experience of either guilt or shame, and then rated the emotion recalled on descriptive scales. They accomplished these tasks by relying on either English or Arabic. Although the two emotions were narrowly differentiated, shame was found to be more dominant than guilt. Shame also yielded a greater focus on oneself. Contrary to the expectation of higher emotionality for the first language 18 Khadija Alaoui, Maura Pilotti, Huda Mulhem, Ebtesam Tallouzi, and Mona Mqbas (Arabic), language differences mostly underlined differences in participants’ focus of attention, either others or oneself. These findings are compared with those reported in the crosscultural literature, and implications are discussed.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48556245","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-12-18DOI: 10.3998/JMMH.10381607.0011.204
S. Musleh
This singleparticipant case study highlights the clinical experiences of a Muslim American hijabi (adherence to Islamic dress code) woman, with emphasis on the crosscultural and religious components that influence her mental illness. This case conceptualization illustrates bodyimage issues that Muslim women can face in western cultures, despite their religious values regarding the covering of the body and modest dress. Biopsychosocial factors are indicated to influence an eating disorder including, and are not limited to, family influences, genetics, cultural pressures, and life events. Identifying Information Sarah is a 25yearold, single, heterosexual, Muslim American woman. She was born into a household of a firstgeneration Arab Muslim father and a white Muslim convert mother. Due to her religiously motivated choice of Islamic clothing and headcovering, she considers herself a “hijabi”. She speaks English at home, but has learned to speak Arabic fluently at the age of 19. She was born and raised in Florida, where she completed her high school education, as well as her undergraduate studies. Her mother is a health professional and her father was a physician before he passed away from an illness. She moved to Illinois for graduate school immediately after receiving her undergraduate degree, where she is completing a master’s program. She currently lives alone on the school campus. She is the eldest of her siblings, which include two sisters
{"title":"Eating Disorder of a Muslim American 'Hijabi' Woman: Case Study and Cultural Formulation","authors":"S. Musleh","doi":"10.3998/JMMH.10381607.0011.204","DOIUrl":"https://doi.org/10.3998/JMMH.10381607.0011.204","url":null,"abstract":"This singleparticipant case study highlights the clinical experiences of a Muslim American hijabi (adherence to Islamic dress code) woman, with emphasis on the crosscultural and religious components that influence her mental illness. This case conceptualization illustrates bodyimage issues that Muslim women can face in western cultures, despite their religious values regarding the covering of the body and modest dress. Biopsychosocial factors are indicated to influence an eating disorder including, and are not limited to, family influences, genetics, cultural pressures, and life events. Identifying Information Sarah is a 25yearold, single, heterosexual, Muslim American woman. She was born into a household of a firstgeneration Arab Muslim father and a white Muslim convert mother. Due to her religiously motivated choice of Islamic clothing and headcovering, she considers herself a “hijabi”. She speaks English at home, but has learned to speak Arabic fluently at the age of 19. She was born and raised in Florida, where she completed her high school education, as well as her undergraduate studies. Her mother is a health professional and her father was a physician before he passed away from an illness. She moved to Illinois for graduate school immediately after receiving her undergraduate degree, where she is completing a master’s program. She currently lives alone on the school campus. She is the eldest of her siblings, which include two sisters","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44554195","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-12-18DOI: 10.3998/JMMH.10381607.0011.201
Mustafa Tekke, L. Francis, M. Robbins
Building on earlier studies conducted in Christian, Jewish, and Islamic contexts, this study tests the hypothesis that higher levels of positive religious affect are associated with higher levels of personal happiness among a sample of 189 Sunni Muslim students studying at the International Islamic University in Malaysia; participants completed the Sahin-Francis Scale of Attitude toward Islam, the Oxford Happiness Inventory, and the short-form Eysenck Personality Questionnaire Revised. The data reported a small but statistically significant association between religiosity and happiness after taking sex and individual differences in personality into account.
{"title":"Religious affect and personal happiness: a replication among Sunni students in Malaysia","authors":"Mustafa Tekke, L. Francis, M. Robbins","doi":"10.3998/JMMH.10381607.0011.201","DOIUrl":"https://doi.org/10.3998/JMMH.10381607.0011.201","url":null,"abstract":"Building on earlier studies conducted in Christian, Jewish, and Islamic contexts, \u0000this study tests the hypothesis that higher levels of positive religious affect are associated \u0000with higher levels of personal happiness among a sample of 189 Sunni \u0000Muslim students studying at the International Islamic University in Malaysia; participants \u0000completed the Sahin-Francis \u0000Scale of Attitude toward Islam, the Oxford \u0000Happiness Inventory, and the short-form \u0000Eysenck Personality Questionnaire Revised. \u0000The data reported a small but statistically significant association between \u0000religiosity and happiness after taking sex and individual differences in personality \u0000into account.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47886144","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-12-18DOI: 10.3998/JMMH.10381607.0011.203
Selma Tobah
The purpose of this research was to investigate the information landscape regarding mental health, mental illness, and depression as Muslim immigrants in a midsize Ontario city might encounter it. This was intended as a microstudy exploratory project using a constructionist qualitative approach. A discourse analysis was conducted on a small sample of collected ‘texts’ (pamphlets and transcripts of interviews with Muslim religious leaders). The pamphlet content reflects a primarily medicalized construction of mental illness and depression whereas religious leaders, while recognizing the possible need for medical intervention to deal with mental health problems, focused on the significance of overcoming social isolation. Religious leaders emphasized the community’s responsibility in supporting those suffering from depression and mental illness. This diverged from the individualized narrative presented in the pamphlets and presented a communal ap-
{"title":"Constructing Mental Illness: Comparing Discourses on Mental Health, Illness, and Depression by Muslim Leaders with those found in Consumer Health Materials","authors":"Selma Tobah","doi":"10.3998/JMMH.10381607.0011.203","DOIUrl":"https://doi.org/10.3998/JMMH.10381607.0011.203","url":null,"abstract":"The purpose of this research was to investigate the information landscape regarding mental health, mental illness, and depression as Muslim immigrants in a midsize Ontario city might encounter it. This was intended as a microstudy exploratory project using a constructionist qualitative approach. A discourse analysis was conducted on a small sample of collected ‘texts’ (pamphlets and transcripts of interviews with Muslim religious leaders). The pamphlet content reflects a primarily medicalized construction of mental illness and depression whereas religious leaders, while recognizing the possible need for medical intervention to deal with mental health problems, focused on the significance of overcoming social isolation. Religious leaders emphasized the community’s responsibility in supporting those suffering from depression and mental illness. This diverged from the individualized narrative presented in the pamphlets and presented a communal ap-","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43977953","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-12-18DOI: 10.3998/jmmh.10381607.0011.205
C. Chear
{"title":"Book Review: Islamic Reference Guide for the Gottman Method, by Menahal Begawala and David Penner","authors":"C. Chear","doi":"10.3998/jmmh.10381607.0011.205","DOIUrl":"https://doi.org/10.3998/jmmh.10381607.0011.205","url":null,"abstract":"","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41505268","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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