Culture And Its Influence On Psychotherapy Cultural Studies Essay

Psychotherapy or in a more historical manner ‘the talk therapy ‘ is merely a babe when compared with its other opposite numbers like the medical specialty. Freud and Breuer established this method in early 1900s, in the center of Western Europe. Classical depth psychology has gone through many alterations, faced with many unfavorable judgments and today over two-hundreds of therapy techniques are used to ‘cure ‘ people ‘s psychological jobs. The first involvement of psychotherapeutics is how the single psychologically responds to certain state of affairss and Acts of the Apostless ; every bit good as the perturbations they gone through in life. It would be impossible to insulate civilization ‘s effects from Acts of the Apostless and perturbations ; so it would be impossible to deny the civilization ‘s effects on psychotherapeutics procedure ( Tseng, 2004 ) .

For decennaries, civilization has seen as a secondary and non so of import factor in the psychotherapeutics literature and the pattern. After 1960s as psychotherapeutics progressively entered people ‘s lives effects of different cultural backgrounds started to be discussed. With the consequence of the human right motions, psychologists started to look into the possible deductions of civilization, race and cultural differences on therapies ( Tseng, 2004 ) .

This paper will briefly discourse the civilization and psychotherapeutics with the aid of the old literature about it. After a short debut to the construct of civilization ; the different mechanisms that cultural factors can impact the curative procedures will be discussed. In this subdivision will include the findings about how civilization can dispute our apprehension of human mind and a briefly the transference reactions in the therapy, self-object relationships and readings of symbols and dreams will be discussed. The undermentioned subdivision will underlie how civilization affects different psychopathic procedures. At last, the recent literature about being a ‘culturally-competent ‘ healer will be addressed. In all these subdivisions the state of affairs in Turkey and relevant illustrations will be presented. Discussion will be made about the applications and possible deductions of these findings in Turkey ‘s multi-cultural context.

What is Culture?

Tseng and Streltzer ( 2004 ) defined civilization as the aggregation of alone behavioural forms, values, thoughts, ideals and life manners that are shared by a certain group of people. These forms can besides include different countries of day-to-day working from eating wonts to imposts. Besides the writers included that the civilization and people are non inactive entities and their interaction is non nonreversible but they interactively shape each other. Besides La Roche & A ; Maxie ( 2003 ) emphasized the transgenerational form of the civilization and its complicated and dynamic nature. Therefore, it can be concluded that even though the civilization is passed through one coevals to another its dynamic nature makes it non a inactive entity and people can demo differences in a specific civilization and different coevalss can see it non needfully in the same manner.

It is besides of import to specify race and ethnicity since they can be used interchangeably with the civilization ( La Roche & A ; Maxie, 2003 ; Tseng, 1997 ) even though they are non same. Race or as the modern-day anthropologists put it geographical race represents a group of people who portion biologically similar physical features like form of the eyes or colour of the tegument ( Tseng, 1997 ) . On the other manus, ethnicity represents a group of people who shared a common history and have a group individuality in other words comes from a similar cultural background ( Tseng, 1997 ) . It is besides argued that ethnicity is a more homogeneous group of people, non every bit complex as civilization and is capable to more stereotyped accounts ( La Roche & A ; Maxie, 2003 ) .

Many things can represent a civilization from gender to spiritualty and all these specific civilizations can hold several subcultures. This shows that it is non easy to comprehensively analyze everything about a peculiar civilization. Even though this reappraisal paper will seek to explicate civilization ‘s effects on psychotherapeutic procedures many cited paper used race and ethnicity interchangeable with the civilization. A possible ground of this may be the antecedently stated abstract and complex nature of civilization ( Tseng, 1997 ) . In the psychotherapeutics chiefly three civilizations are included ; foremost the patient ‘s civilization, than the healer ‘s civilization and at last the psychotherapy civilization ( Tseng & A ; Streltzer, 2004 ) . These three civilizations interact with each other in a curative scene. Since every small difference can be interpreted as a cultural one ; from gender to businesss, therapy without any cultural disagreement would non be possible ( Tseng & A ; Streltzer, 2004 ) .

Curative procedures and civilization: What alterations?

Classical depth psychology trades entirely with the person ‘s intra-psychic procedures ( Sayar, 2003 ) and how these processes represent themselves in the day-to-day operation. It should non be a happenstance that after 1960s non merely the cultural influences on psychological science has increased but besides the unfavorable judgments and alterations on the classical psychoanalytic theory increased. This state of affairs besides led the foundations of different curative attacks. One account of this may be that as the psychological science became a global scientific discipline people found the theories non plenty to explicate every person in every context. In this subdivision of the current paper, possible ways that civilization influences the curative procedures will be addressed.

Transference Issues

Publications before 1960s largely stated that race creates a negative curative environment in which biass play a function and people from minorities do non profit from the therapy ( Holmes, 1992 ) . For case Devereux ( Devereux, 1953 ) mentioned that a minority can believe that the analyst is inquiring inquiries about civilization because of an involvement in that peculiar civilization, non the patient as a alone human being and this idea can make a opposition. Surveies largely include same race and different race therapist-patient couples and examined the possible deductions of transference reactions.

More recent surveies reported that race can besides be used as a positive curative tool when the transference reactions and the defences they are standing for are evaluated good by the healer ( Holmes, 1992 ) . The of import thing in these state of affairss is the therapist ability to understand why that peculiar transference reaction occurred at that case of the therapy and the possible deductions of it ( Tang & A ; Gardner, 1999 ) . Holmes ( Holmes, 1992 ) stated that the healers needs to be gone through their ain analysis and received supervising so that they could be cognizant of their ain countertransference reactions in different race couples. Besides if the healers are cognizant of their ain attitudes and feelings for different civilizations, they would besides cognize whether they can work with specific populations or non ( La Roche & A ; Maxie, 2003 ) ; which would diminish the drop-out rates and be good for the both parts.

Self and Self-object Relationss

Kohut laid the land for ego psychological science in 1970s in the mid-western United States, a extremely individualistic portion of the universe, in which there is a strong accent on autonomy, self-compliance and going an independent person ( Roland, 1996 ; Sayar, 2003 ) . In Kohut ‘s preparation of the human mind, after the necessary self-object experiences one needs to be failed small by small and larn to comfort himself/herself to make a self-compliant, cohesive being ( Mitchell & A ; Black, 1995 ) . Kohut ‘s cohesive ego emphasiss individualism ( Mitchell & A ; Black, 1995 ) which is an easy applicable thing for American civilization.

Cross-cultural surveies show that Asiatic civilizations emphasize more collectivized values than the European or Anglo-saxon civilizations. Therefore in Asiatic civilizations, people put more accent on the important others ‘ self-pride than their ain, they value hierarchal relationships and mutuality ; in other words their self-object representations are far different than the 1s in Kohut ‘s theory. In leftist civilizations persons ‘ ain independent dignity is non that salient since they give much more importance to the familial respect and relational ties ( Roland, 1996 ) . These values and kid raising patterns does non merely affect self-objects besides the perfectionist maternal care-giving and the deficiency of emotional speaking in the families create differences in footings of the ego-ideal ( Roland, 1996 ) . Today we know that the health professional ‘s ability to speak the emotions affects the development of mentalization procedure of the kids. So it can be suggested that there may be differences between people from two civilizations in footings of understanding others ‘ ideas, behaviours and emotions. When we think about Turkey and where it stands in these cultural differences the common point of view is it is merely in the center. Kagitcibasi ( 1996 ) proposed a new theoretical account of relatedness for Turkey. This theoretical account evaluated the people in Turkey neither as individualistic nor collectivized. It is argued that people in states like Turkey have more “ autonomous-relational ego ” which is a synthesis of the other two manners ( Kagitcibasi, 1996 ) .

How these differences are represented in the curative relationships so? In the therapy transferences would partially depend on the self-object representations of the person ( Mitchell & A ; Black, 1995 ) . Since different socialisation would impact the early self-object representations it is necessary to sympathetically near these differences in the therapy. Ronald ( 1996 ) emphasized the importance of placing these differences and speaking them with the analysand foremost, so trade with the individual ‘s immediate jobs.

As a finalizing idea, it should be noted that it does non intend that all people in a specific civilization portion the same thoughts, same values and similar self-object representations. The boundary line between the things that are included in the ego and excluded from the ego is the existent index of the cultural differences in footings of the ego ( Sayar, 2003 ) .

Symbolic Meanings and Dreams

Psychoanalytical work relies on the person ‘s unconscious stuff which shows itself in the symbolic significance of Acts of the Apostless, words and the dreams. When working with psychoanalytic oriented therapy the healer should understand what these symbolisms represents for the patient ; these do non ever have to fit to a definition of a book or a common credence in a dominant civilization ( Tseng, 2004 ) .

Bing familiar with the patient ‘s civilization or to larn more about it would assist the healer to see the implicit in significances. For case Devereux ( Devereux, 1953 ) alluded an case, in which he used his ain cognition about the Indian civilization, added it up to the whole analyses stuff of that specific individual and understood the existent reading of a dream for the analysand. Acquaintance with civilization is of import because sometimes a specific point can intend different things across civilizations. As an illustration Tseng ( 2004 ) mentioned how a firedrake symbol can stand for an important figure whereas in the West it is more of an evil figure. With a similar thought a “ mosque ” figure which often appears in a patient ‘s free associations or dreams in Turkey that has about 90 % of Muslim population would be relevant to that civilization and may stand for the force per unit area of superego. But the same figure may represents fear or aggression for an American person sing the popular “ Muslim terrorist ” menace in their civilization.

As it is stated antecedently the healer demand to be cognizant of the existent reading of the patient ‘s symbolic significances. This significance does non hold to ever fit the patient ‘s civilization ; it can intend a wholly different thing in that specific clip. Covering excessively much with the civilization and losing the existent significance for that specific individual may make a rupture in the therapy. In state of affairss like this it may be helpful to maintain in head Freud ‘s celebrated dad quotation mark ; “ Sometimes a cigar is merely a cigar ” .

Culture and abnormal psychology: Do we hear the same voices?

Most people familiar with the anti-psychiatry literature knows Rosenhan ‘s ( 1973 ) celebrated survey in which eight usually working people acted as “ pseudo-patients ” and entered into the psychiatric abodes. After some clip they were diagnosed as the relevant upset, they started to move as ‘normal ‘ people but still treated as mental patients. This survey did non take to deny the psychological aberrance or agony that people go through ( Rosenhan, 1974 ) but it made people to believe about the diagnostic labels and their questionability.

Culture ‘s effects on psychological jobs have been progressively studied. Symptom features can alter across the civilizations ( Tseng, 1997 ) . For case a more common psychotic belief in a Christian population may believe that the person ‘s ain actions are controlled by the Satan ; whereas in a Muslim population psychotic beliefs can include “ the-three-lettered ” powers ( cins ) commanding people ‘s behaviours. As Tseng ( Tseng, 1997 ) reported general classs of upsets can hold fluctuations affected by the civilization, like people in Honk Kong with anorexia nervosa who do non care about being fleshy. Like these differences civilization can besides impact the prevalence of the certain upsets and it can besides make alone upsets in specific civilizations ( Tseng, 1998 ) . These findings should add up to the inquiry Markss about diagnostic labels in our caputs and attack carefully to these issues. Dismissing the influence of civilization to the showing jobs may ensue in a deceptive diagnosing and incorrect intercession. Trying to do a individual to suit a specific diagnostic class would make misinterpretations of the existent thing that individual is traveling through.

Tseng ( 1998 ) identified the clinical diagnosing as a two-person occupation ; foremost the patient ‘s experiences, designations and presentation of the job appear so they are understood and diagnosed by the clinician. The two present civilizations ; the patient ‘s and the healer ‘s, are effectual in the diagnostic procedure. Therapist should be cognizant of the civilization ‘s consequence on the patient ‘s symptoms, do non hotfoot to happen a duplicate diagnostic label and besides be cognizant of his/her ain possible prejudice. In other words the healer needs to be culturally competent to be able to do the patient benefit most from the therapy ( Brown, 2009 ) .

Cultural competence as a healer accomplishment

After it was discovered that cultural differences appear in most of the curative relationships theoreticians started to formulize ways to near these differences. Different writers have approached these cultural unsimilarities from different point of views. Three common attacks can be listed as universalist, particularist and transcendist attack ( La Roche & A ; Maxie, 2003 ) . Peoples utilizing a universalist attack underline the importance of similarities instead than emphasizing the differences between people for the interest of a warmer curative relationship. On the contrary a particularist attack argues that of import cultural differences would make a negative curative confederation since people from different backgrounds would non understand each other good. The 3rd on is the transcendist attack which is a in-between manner between these two point of views ( La Roche & A ; Maxie, 2003 ) . This attack accepts that there are of import cultural differences but by utilizing some techniques the healer and the patient can travel beyond these differences. Sue ( 1998, as cited in La Roche and Maxie, 2003 ) stated that by healers ‘ cultural competence abilities many more people from coming from different cultural backgrounds can be benefited from the therapy.

Bing culturally competent agencies being cognizant of what values, ideas and biases the 1 clasp as a homo ; how much accumulated cognition and credence he/she has for cultural differences and how he/she can place and work on these cultural issues as a healer ( Brown, 2009 ) . Tseng and Streltzer ( 2004 ) besides listed being sensitive to different civilizations, holding cognition about them, making empathically to people from different civilizations, organizing the relevant associations and offering for cultural counsel if necessary under the features of cultural competency. So it can be said that cultural competence is a healer accomplishment and like all other accomplishments its utility is non definite ( Cardemil, 2008 ) .

It is of import to recognize that there can be many differences between the healer and the patient, including gender, socioeconomic position, or instruction. All these differences can be considered in footings of cultural competence but it is of import to set more accent on the more outstanding one ( La Roche & A ; Maxie, 2003 ) . For case if a Kurdish adult female with a history of sexual maltreatment came as a patient to a male Turkish healer, the first difference to be attended should be the outstanding gender difference and if that patient feels comfy with the male healer or non. But it is besides of import to maintain in head that these importance degrees of differences which can be often encountered are non inactive things and alteration throughout the therapy procedure ( La Roche & A ; Maxie, 2003 ) . Thinking about the same illustration, after the gender difference jobs are resolved, the cultural background differences may go a job. A culturally competent healer demands to be cognizant of this on-going interactions and alterations in the curative relationship and inquiry the possible deductions of these originating jobs ( La Roche & A ; Maxie, 2003 ) .

In the psychotherapeutics procedure, patients first arrive with the presenting jobs and harmonizing to the attack of the healer the underlying mechanisms of these jobs can be identified. But before that a preparation of that specific individual is constructed and a relevant diagnosing would be applied if necessary. In a culturally competent therapy, the healer do non hotfoot to do any distinct diagnosing but attempt to organize the diagnostic account taking into the history of that individual ‘s cultural background, values and ain narration ( Brown, 2009 ) .

As antecedently stated, the outstanding cultural differences should be addressed in the therapy procedure. But it is besides of import to province the similarities between the two parties to achieve the warm and close curative relationship ( La Roche & A ; Maxie, 2003 ) . We know that every person is alone but they besides portion many similarities. Concentrating excessively much on the differences would transport a menace of making two “ aliens ” . Brown ( 2009 ) stated that a therapy which is sensitive to the cultural differences automatically identifies one portion of the couple as “ other ” since it stresses the best ways to cover with the different 1. From this position it is of import stay on that transcendist line ; being non excessively universalist or particularist.

Another of import factor in cultural competence is the timing. It would be an early clip to face the cultural differences and research the possible significances if the patient came with a high degree of psychological hurt ( La Roche & A ; Maxie, 2003 ) . The most important and of import ethical consideration of the clinical psychologists is non to make any injury. An attack in which the immediate demands of the patient would be ignored for the interest of cultural differences may do more injury than benefit.

All in all, cultural differences should be addressed by the culturally competent healers when working with person from a different civilization. The healer should increase his/her cognition about that specific civilization or even seek to larn more from the patient when there are things that are of import for the therapy. But it should be kept in head that every civilization has its ain subculture ( La Roche & A ; Maxie, 2003 ) and of import thing is to come at the alone single degree.


Culture is an accretion of shared values, thoughts and ideals which are transmitted throughout the coevalss by a certain group of people ( La Roche & A ; Maxie, 2003 ) . Culture can include many things from imposts to equip manners. Since civilization is something human existences are molded with, believing a psychotherapeutic procedure free from civilization ‘s effects is non possible.

This paper aimed to show the recent literature about civilization ‘s influence on psychotherapeutics and ways to cover with the originating cultural differences in the therapy. After a brief description of civilization, race and ethnicity ; mechanisms through which the civilization affects psychotherapeutics were discussed. One extremely cited mechanism was the transference reactions with regard to the civilization. Before the 1960s largely writers approached cultural differences as something unpleasant in the psychotherapeutics because of the happening of negative transferences ( Holmes, 1992 ) . But with the recent literature, it is argued that these transferences can be used as a good tool to understand the struggles of being a different one in the civilization ( Holmes, 1992 ) . Besides boundaries of ego and self-object relationship are affected by the civilization. Differences are evident between individualistic and more collectivized civilizations in footings of self-object representations ( Roland, 1996 ) and there is a high chance that these differences would impact the curative procedures. And a treatment was made about how these differences would impact the symbolic significances in people ‘s lives and the importance of the healer ‘s ability to happen out the existent deduction of certain cultural symbols in dreams or free-associations. In another subdivision civilization ‘s affects on understanding the abnormal psychology were discussed. In the last portion, the importance of being culturally competent as a healer and recent literature about the grade to integrating civilization into the psychotherapeutics procedure was addressed.

Cultural competence literature is a late established one. Even thought it has many benefits to the country it besides has some restrictions. Cardemil ( 2009 ) stated that there are non many surveies that show the effectivity of culturally competent healers and how people from diverse populations are benefited from this attack. Besides in this attack, there are still some deficiency of attending to the single differences and a inclination to measure civilizations as homogeneous entities ( Cardemil, 2008 ) .

Turkey is a multiethnic state, in which many subcultures lived throughout the decennaries. Not merely cultural differences, but besides many differences in footings of imposts or life hordeolums are existing between the E and west portion of the Turkey. As a clinical psychologist working in Turkey, one should ever be ready and prepared to work with people from different cultural backgrounds. Since Turkey is diverse state it is non possible to cognize everything in footings of different civilizations but a general cognition of different cultural groups or life manners would be helpful. When working with a Judaic patient deficiency of cognition about the 6th and 7th of September incidents would do a losing nexus in understanding the possible transgenerational anxiousness provinces of that individual. Another of import thing, in clinical psychological science alumnus preparation pupils should be cognizant of the possible differences of the literature coming from more individualistic civilizations and measure them with cautiousness since they may non be applied to all of the instances. But all theories may be applicable to one individual and non to the other, so this cautiousness is non specific to civilization. It is undeniably of import to achieve the different kineticss of groups but single kineticss should besides efficaciously be dealt with ( La Roche & A ; Maxie, 2003 ) .

Culture has its influence on people ‘s day-to-day operation, from their eating wonts to imposts, parlances and everything. For these ground it is impossible to pretermit its consequence on the

curative procedures. But seting excessively much accent on civilization and denying the person ‘s singularity will besides hold unwanted affects on the psychotherapeutics. Therapists should ever maintain in head that in every curative relationships patient and the therapist semen from a different civilization ; in footings of instruction, household, etc. ( Tseng & A ; Streltzer, 2004 ) . What needed is a in-between manner, in which the healer sees, knows and empathically understands the differences between the two parties confront them to the patient at the right clip and do these differences a good tool in curative relationship. Since cognizing healer ‘s ain prejudices or feelings about other civilizations is of import, a clinical psychologist must travel through his/her ain therapy procedure and solved these struggles if there are any. But all in all, every civilization creates its ain subcultures and what should be dealt in a therapy is an person ‘s ain intrapsychic procedures. Therapists should recognize that they are working with the smallest unit of a cultural history but what truly affairs is the feelings, ideas, desires and struggles of that smallest unit, in other words the patient.