Perspectives of second-generation Pakistani Muslim therapists utilising CBT with ethnically similar clients: an interpretative phenomenological analysis
Background/Aims: The aim of the proposed research is to explore the experiences of second-generation Pakistani Muslim (SGPM hereafter) therapists practicing Cognitive Behavioural Therapy (CBT) with ethnically similar clients, that is, Pakistani Muslim (PM) clients. This exploration will be made against the backdrop of relevant literature and current arguments. Studies have highlighted the significance of religion and culture for SGPMs and the need to produce culturally sensitive interventions for this group. The key findings from the quantitative and qualitative studies have highlighted a gap in knowledge between Islam and culture and the delivery of CBT in relation to the professional and/or cultural identity of the therapist. Design/Method: Verbatim accounts of six semi-structured interviews were analysed using Interpretive Phenomenological Analysis (IPA). Participants were SGPM therapists aged between 28 and 46 who had worked with ethnically similar clients in the UK. Findings: Three superordinate themes were generated: ‘Intra-cultural influences’, which refers to factors such as relatability and trust, language, gender and communal anxieties – all of which reflect the salience of collectivism in Pakistani culture; ‘Professional Compass’, which refers to impartiality in sessions and a consideration of religious factors; and finally, ‘Negotiating CBT Boundaries’, which refers to therapist and client frustrations and limitations and a need for integration. Conclusions: Participants’ accounts highlighted that they seemed able to work with their PM clients allowing for an open and honest space in which to traverse cultural and religious terrain. Given the saturation of PM society by both religion and culture, participants - using their personal understanding - sensitively created an effective therapeutic dialogue. This was generated by weaving together CBT parameters and cultural/religious influences. This involved working towards congruency by achieving both an integrative approach and developing a comprehensive outlook, accepting the therapist- and the client-melded worldview. This study implies further questions; in whether there are gendered elements and whether matching the culture of therapists and clients should be extended to other minority groups in order to enhance both therapeutic dialogue and outcomes.
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