Western Counseling Research Articles

MENEROKA PENGETAHUAN KAUNSELOR DI SEKOLAH BERKAITAN KAUNSELING ISLAM

This study aims to explore the knowledge of Muslim school counselors regarding Islamic counseling. A qualitative research design based on a multiple case study method was employed, with a sample of 19 Muslim counselors selected using purposive sampling. Data were collected through semi-structured interviews. The findings reveal that counselors possess clear knowledge about Islamic counseling, encompassing two main themes: "The counseling process based on human nature and oriented towards the hereafter" and "Modification of Western counseling." Within the first theme, counselors emphasize the importance of understanding human nature and the concepts of al-Nafs, al-Qalb, al-Aql, and al-Ruh. They adhere to the goal of guiding individuals back to their innate nature (fitrah) and utilizing the Quran and Sunnah as the primary sources of guidance. Moreover, counselors perceive their role as preachers who guide clients in maintaining religious practices and noble character. The second theme illustrates counselors' integration of Islamic elements into Western counseling processes, where Western theories serve as the framework while Islamic elements such as Quranic verses, hadith, and moral values are incorporated as complementary components. This study provides an overview of counselors' awareness of the importance of applying Islamic values in counseling sessions and their efforts to infuse Islamic elements into the counseling process to align with clients' needs. However, counselors must continually enhance their knowledge and skills in Islamic counseling through ongoing training and education, as well as the development of more comprehensive Islamic counseling models and modules to further strengthen their roles.

Fundamentals of Counseling Guidance in The Qur'an

Islam said that labeling in counseling courses must refer to Islamic teachings which are rahmatan lil 'alamin and are closely related to the Al-Qur'an and Hadith as primary sources of law seeking. Therefore, the integration of the values ​​of the Koran and hadith is a necessity for both ontology, epistemology and axiology. Thus the Islamic counseling referred to in this description is different from conventional counseling originating from the West. Western Counseling talks about Self-Concept and Beliefs. More than just self-concept and self-confidence, Islamic counseling talks about the concept of the Qur'an and Hadith which emphasizes monotheism as a servant in the right position and position of proportion. By using a literature study method that refers directly to the Al-Qur'an, the following series of paragraphs will focus more on elaborating on the basics of the Qur'an in counseling.

Trends and Research Implications of Guidance and Counseling Services in Indonesia From 2010 to 2020: A Bibliometric Analysis

The purpose of this study is to reveal data on the trend of research publications on guidance and counseling services and their implications for the development of research and guidance and counseling services in the future. The method used is the bibliographical analysis by taking data from the Google Scholar database as the most popular indexer in Indonesia. The results found 962 publications of research results on guidance and counseling services. The most productive place for publication in producing research on guidance and counseling services is “Jurnal BK UNESA” with a total of 28 articles. The “Jurnal Bimbingan dan Konseling Indonesia” is most impact journal with H-Index: 24. The publication of Kadek Suhardita’s research results is the most referenced document with 95 citations, and Bahruddin Al Habsy is the researcher for guidance and counseling services with the most citations with a total of 163 citations. Counseling with models and techniques from the behavioristic approach is the most familiar among Indonesian researchers with 70 publications. The findings in the article mapping show that it is still possible for contextualization and integration between western counseling theory, especially developmental counseling within the scope and study of Indonesian culture, to be local wisdom, cultural perceptions to integrate with religious values (especially Islam as the majority religion). In addition, it is strongly encouraged to collaborate with researchers across institutions, cultures, and religious values because the results of this research map show that researchers are still working partially in their respective institutions, cultures, and religions.

Fitrah Guidance And Counseling In The Elimination Of Delinquency

At present, the delinquency rate of students continues to increase. This indicates that it is needed for an approach other than the learning process, and the effort is guidance and counseling. But in reality, religious counseling when viewed from operational technical aspects, the intervention model used is not as effective as the intervention model that has been developed in western counseling in general. Focus problem in this study trying to find a creative Islamic guidance and counseling approach, in the effort to eliminate delinquency. The approach used in this research is thematic tafseer and Focus Group Discussion (FGD). The researcher focuses on one topic related to a particular problem then the researcher collects Al-Qur'an verses that are related both legally and legally and looks at the interpretation of the verse and copies and analyzes the results of the FGD to be presented as research results. The analytical method used is a qualitative method for finding and designing approach. The results of the thematic tafseer and FGD studies show that the fitrah guidance and counseling in the Qur'an has been successfully formulated in the form of material content used in the fitrah Guidance and Counseling procedures such as simulations of water and black ink, hawa nafsu vs hidayah techniques, tadabbur hadith a sin is one black point, tadabur hadith parable of Saleh friends accompanied by simulations and prayer therapy, zikrullah therapy, muraqabatullah, Social therapy (family therapy, community therapy, friendship with ulama). All material content is designed in a Guidance and Counseling approach in eliminating delinquency summarized in seven stages of the procedure, namely Muqaddimah, Recognize (i'tirof), Regret (nadam), Follow the Fitrah of God, Determine not to repeat ('adamut tikror), Husnudzon Billah and Self Improvement (Ishlah adz-Dzat).<p> </p>

Associations between seeking help from indigenous healers and symptoms of depression versus psychosis in the African diaspora of the United States

AbstractObjectivesThe assumption that indigenous healing systems are the solution to global disparities in mental health outcomes is predicated on the notion that they contribute to positive mental health functioning among persons of colour.MethodsThe current study applied structural equation modelling (SEM) to the association between seeking help from indigenous healers and psychotic versus depressive symptoms among African American and African Caribbean respondents to the National Survey of American Life.ResultsSEM analyses revealed a positive correlation between latent constructs for indigenous help‐seeking and psychotic symptoms, but a negative association with depressive symptoms.ConclusionThe current findings are consistent with the view that seeking help from indigenous healers can have a positive role in the mental health functioning of persons with less severe mental health problems in the African diaspora of the United States. It is concluded that openness to discuss indigenous healing practices in the context of Western counselling and psychotherapy facilitates cultural competence.

The Al-Ghazali Psycho-Spiritual Counseling Theory: An Alternative Approach in Counseling Interventions

This article discusses an alternative approach of counseling interventions in Malaysia. The premise of this approach is based on the view of the al-Ghazali Psycho-spiritual Counseling Theory about the importance of using a counseling technique that is appropriate to the values and socio-culture of the majority of Malaysians. This approach is a paradigm shift in counseling services in Malaysia which has been largely dependent on the Western counseling approach over the last six decades. The al-Ghazali Psycho-Spiritual counseling approach is an approach that combines elements of spirituality and religion that are derived from the Qur’an and the Hadith. The author believes that it is time for Islamic counselors to explore more counseling approaches related to the psychology and beliefs of the Muslim community. This paper focuses on two basic areas: that of our philosophy and assumptions about humans, and the counseling techniques from the al-Ghazali perspective. It concludes that the al-Ghazali Psycho-spiritual counseling approach is the latest platform in counseling services that has to be explored and learned by counseling practitioners to empower the profession.

A Comparison of Milton H. Ericksons Counseling Theory and Buddha s Preaching

본 연구는 20세기 서양의 혁신적 상담가인 Milton H. Erickson의 상담과 2,600여 년 전 동양의 위대한 사상가인 붓다의 설법을 비교하여 공통점과 차이점을 살펴보고 이해하고자 하였다. 연구방법으로는 문헌연구를 실시하였는데 Milton Erickson 상담에 대해서는 19편의 문헌을, 붓다의 설법에 대해서는 21편의 문헌을 비교 고찰하였고, 비교 기준으로는 인간관, 상담의 기본원리, 상담기법을 중심으로 하였으며, 연구의 타당성과 신뢰성 검증을 위해 연구자 삼각검증법과 동료검토를 실시하였다. 연구 결과, 주요 공통점으로는 내담자의 ‘틀’에 맞추는 개별화된 상담(준거 틀과 대기설법), 부분으로 세분화해서 보기(세분화와 해체), 집중 몰입(트랜스 상태와 명상), 은유와 비유 애용 등이 발견되었고, 차이점으로는 위의감화, 임종상담, 과제부여 등이 발견되었다. 결론적으로 2,600여 년의 시간 차이에도 불구하고, 서양의 Milton H. Erickson 상담과 동양의 붓다의 설법 간에는 핵심적인 원리와 기법 측면에서 많은 공통점을 보이며 일맥상통하고 있음을 확인하였다. 연구의 의의로는, 첫째, Milton Erickson은 Carl Rogers에 버금가는 혁신적이고, 실용적이며, 동양적인 요소를 담고 있는 상담가임에도 불구하고 국내에 잘 알려져 있지 않고, 국내에서의 연구도 빈약하였는데, 밀턴 에릭슨을 국내에 본격적으로 소개하고 이에 대한 연구를 추가한다는 측면에서 의의가 있을 수 있겠다. 아울러, Milton Erickson 상담 입장에서는 Milton Erickson 상담에 붓다라는 위대한 사상가의 통찰과 지혜가 녹아 들어가 있다는 단서를 제공받았다는 점에서 자긍심과 의의가 있을 수 있겠다. 둘째, 2,600여 년의 시간 차이에도 불구하고 현대의, 실용적이고, 혁신적인 서양의 심리상담과 일맥상통하고 있는 붓다 설법의 탁월함과 위대함에 대한 재발견에 의의가 있을 수 있겠다. 셋째, 동양 상담과 서양 상담, 현대 상담과 과거 상담의 비교 연구에 일조하고, 한국인에게 보다 적합하고 효과적인 상담 접근법을 추가할 수 있는 단초와 방법들을 제공할 수 있겠다는 점에서 의의가 있을 수 있겠다.This study aims to explore the similarities and differences between revolutionary 20th-century counselor Milton Erickson’s counseling theory and the preaching of Buddha, the great thinker of East Asia 2,600 years ago. As a research method, literature review was conducted. Erickson’s counseling theory was compared with 19 papers, and Buddha’s preaching was compared with 21 papers. The comparison criteria focused on human view, basic principles of counseling, and counseling techniques, and researcher triangulation and peer review were conducted to verify the validity and reliability of the research. The main results of this study are as follows: the similarities are individualized counseling focusing on the client’s frame (frame of reference and Dai-gi preaching), subdivision into parts (subdivision and dissolution), concentration and immersion(trance status and meditation), and use of metaphors and parables. And as differences, impression with dignity, death counseling, and task assignments have been found. In conclusion, in spite of a gap of 2,600 years, Erickson’s counseling of the West and the Buddhist preaching of the Orient show many commonalities in terms of key principles and techniques. The significance of this study is that, first, Erickson is not well known and is poorly researched in Korea, despite being an innovative and pragmatic counselor with oriental elements, comparable to Carl Rogers; therefore, the study can be meaningful in that it can introduce Erickson to Korea in earnest, and encourage additional research on him. In addition, the Milton Erickson counseling position can be beneficial as it holds clues to Buddha’s insight and wisdom, with which Erickson’s counseling was infused. Second, despite the time gap, it may be meaningful to rediscover the excellence and greatness of Buddha’s preaching, which is in line with modern, practical, and innovative Western psychological counseling. Finally, this research can contribute to the comparative study of oriental counseling, western counseling, modern counseling, and past counseling, and provide Koreans with methods to add more appropriate and effective counseling approaches.

"How Can We Help You": Mental Health Practitioners' Experiences of Service Provision in Northern Namibia.

Although 12-13% of Namibians are reported to struggle with psychological distress, very few practitioners are available to provide mental health services in Namibia. Those practitioners who are available are often trained from Western counseling and psychiatric perspectives that may not readily align to beliefs about illness held constructed in Namibian cultures. Institutional effort is invested in the education and use of mental health practitioners, including counselors, social workers, nurses, psychologists, and psychiatrists. However, little is known about the experiences of these providers. Therefore, this study, a grounded theory ethnography, was undertaken as part of broader ethnographic work to understand how mental health practitioners (N = 7) in Northern Namibia view their work with Aawambo Namibians given that Namibian mental health practitioners are few but embedded in the country's health care system. Four categories were identified in analyses: Provision of Mental Health Services in the North, Practitioners' Conceptualizations of Psychological Distress: Western and Aawambo Influences, Beliefs about Mental Health Services in the North, and Integration of Traditional Treatment and Counseling. Results are discussed with respect to cultural competence in Namibian mental health practice and potential for integrating traditional practices and mental health services.

On the Communication and Practice of Philosophical Counselling and Philosophical Practices

It is inevitable that philosophical practices will become a significant concern in the Romanian cultural space. Following the example of Western counseling practices, Romanian thinkers began to theorize and practice different forms of applied philosophy and philosophical counseling. One of the most productive and creative voices in the field of applied philosophy is Professor Antonio Sandu. The volume Consilierea filosofica apreciativa [Appreciative Philosophical Counselling], along with other works published under his signature, is a major contribution to the development and implementation of philosophical counseling. Antonio Sandu's texts can be used as a starting point for the theoretical construction, for the exercises of the practitioners, but also for those who want a support for the institutional construction of the training programs in the philosophical practices and philosophical counseling.

A Phenomenological Exploration of Bhutanese Counselors’ Experiences with Western Counseling

Bhutan has recently invited the profession of counseling to aid in responding to growing mental health problems, social and family issues, and school and career guidance needs. This study is a phenomenological investigation of the experiences of Bhutanese counselors with Western counseling in order to understand the cultural fit between Bhutan and Western counseling orientations. Eleven participants were interviewed and four themes identified: conceptualization of counseling, Bhutanese culture, Bhutanese counseling, and the relationship between Western counseling and Bhutan. Suggestions are made for a potential model of Bhutanese counseling, counselor training, ongoing Western contributions, and the further development of the counseling profession.

A Response to The Oxford Handbook of Religious Conversion from two Perspectives

This review considers the The Oxford Handbook of Religious Conversion (Rambo and Farhadian 2014) from the perspective of Western counseling practice and its applicability to Eastern religious traditions. The Handbook presents a nuanced approach to conversion that emphasizes its complex and dynamic qualities, providing counselors/pastors with practical perspectives to enhance their understanding of people in various stages of a conversion career. By addressing non-Abrahamic traditions, The Handbook also looks at “conversion” from a wider perspective, raising issues about whether it can legitimately be applied to traditions that do not share Western religious assumptions (such as exclusivity) and religious identity. From both perspectives, The Handbook challenges readers to expand their perspectives and rethink their preconceived notions of religious conversion, especially those assumptions based on Western Protestant interpretation of the story of Paul’s conversion.

Islamically modified cognitive behavioral therapy: Enhancing outcomes by increasing the cultural congruence of cognitive behavioral therapy self-statements

Cognitive behavioral therapy (CBT) is one of the most widely used and effective therapeutic modalities. When utilized with devout Muslims, however, outcomes may be enhanced by modifying traditional CBT self-statements to reflect Islamic values. Toward this end, the values that inform the Western counseling project are discussed. Areas of differing value emphasis are noted between Islam and traditional CBT. The process of constructing Islamically modified statements is illustrated, and it is proposed that this culturally congruent modality may engender (1) faster recovery, (2) better treatment compliance, (3) lower rates of relapse, and (4) reduced treatment disparities. The article concludes by providing suggestions to assist social workers implement Islamically modified CBT statements in a manner that maximizes the potential to achieve these salutary outcomes.

Book Notes

Book Notes Alexander Khaleeli, Brian Welter, and Amina Inloes The Silent Qurʾan and the Speaking Qurʾan: Scriptural Sources of Islam Between History and Fervor by Mohammad Ali Amir-Moezzi, trans. Eric Ormsby, 2016. New York: Colombia University Press, xviii + 273 pp., £45.00, $65.00. isbn: 9-780-23117-378-0. In this latest volume, Amir-Moezzi returns once again to the early Shiʿi Hadith literature as he sets out to trace its development through the turbulent formative period of Islamic history that, for Shiʿi Muslims, began with the demise of the Prophet in 11/632 and came to an end at the time of the major occultation in 329/941. He approaches this task through a philological and historical survey of a series of significant Imāmī Shiʿi works and authors that date from this period. Amir-Moezzi begins by studying the controversial Kitāb Sulaym ibn Qays al-Hilālī, before considering al-Sayyārī’s Book of Revelation and Falsification, al-Ḥibarī’s commentary on the Qurʾan, and al-Ṣaffār al-Qummī’s Baṣāʾir al-Darajāt. His study culminates with al-Kulaynī’s opus, al-Kāfī. In its overarching themes, the present work builds on Amir-Moezzi’s earlier contributions to the field. As both the title and the choice of works surveyed suggest, a recurring concern is the relationship between the sayings of the Shiʿi Imams and the text of the Qurʾan, with a particular focus on the esoteric or mystical aspects of nascent Shiʿism. This study is accompanied with the copious footnotes we have come to expect from this erudite author (taking up over one-third of the physical text!) and also enjoys contributions from two other respected scholars of Shiʿi Studies, Etan Kohlberg (with whom Amir-Moezzi published a critical edition of al-Sayyārī’s Book of Revelation and Falsification) and Hasan Ansari, on the chapters on al-Sayyārī and al-Kulaynī, respectively. It is expected that The Silent Qurʾan and the Speaking Qurʾan will serve to stimulate further lively debate about the nature and history of early Shiʿism. [End Page 531] Alexander Khaleeli The Islamic College, London, UK Islamic Counselling: An Introduction to Theory and Practice, by G. Hussein Rassool, 2016. Hove, UK & New York: Routledge, xiii+ 282 pp., £100. isbn: 9-780-41574-264-1 (hbk). G. Hussein Rassool has written Islamic Counselling for both Muslims and non-Muslims. The book introduces Sunni Islam to Western counsellors who face more and more Muslim clients and need a quick reference to understand them. While not overwhelming the non-believer with terminology, he does introduce and define Sunnah, jinn, hadith, ṣalāt, and a host of other terms and traditions. A glossary of Islamic terms at the book’s end would have helped such individuals. The Muslim audience, in turn, will come away with a deeper understanding of how Western notions and practices of counselling fit into their beliefs, and why some are more appropriate than others. The first part introduces Islamic beliefs and practices and their influence on the personality. The secular West often forgets religion’s deep impact on the individual, and tends to judge as intolerant anyone offended or unsettled for religious reasons. Rassool explains how religion can positively build the self. The author’s distinction between religion and spirituality further refines this discussion. The book’s second part evaluates the major secular counselling theories, including psychoanalysis, humanistic client-centred therapy, cognitive-behavioural therapy, and solution-focused brief therapy. Rassool favours the last of these, highlighting how its positive, goal-oriented outlook parallels Islam’s optimistic anthropology. He outlines why the others fall short, some more than others. While the more pessimistic, backward-thinking nature of psychoanalysis is contrary to Islam, the author does hold out some possibilities for CBT, noting: ‘There is wide consensus among Islamic scholars and practitioners that the underlying principles on which cognitive therapy rests are congruent with Islamic values. It is the nature and the methodology in which cognitive therapy is operationalised in the Western counselling paradigm that creates the dissonance’ (146). This tentative willingness...

Globalization and Counseling: Professional Issues for Counselors

Scholars have examined globalization for many years in terms of its impact on individuals, but it remains a concept not often discussed in the counseling literature (Paredes et al., 2008). As counseling transforms from a Western-based practice to a global phenomenon, it is important to understand counseling within an international context. In this article, the ways in which the process of globalization are currently impacting the field of counseling, implications and future research directions are examined.As our world becomes increasingly connected economically, politically, technologically, and culturally, counseling is transforming from a Western-based practice to a global phenomenon. The globalization of counseling has placed the field on the cusp of growth and innovation. Such changes involve not only a willingness to adapt and perhaps redefine current counseling theories, but to hold our most basic assumptions regarding the nature of human change so loosely that we are willing to let counseling develop and evolve indigenously in international communities. Accordingly, this article highlights the impact of globalization on the field of counseling, with particular attention given to the spread of Westernbased counseling practices to the international community. In order to do so, we begin by defining globalization and considering the progression of multicultural counseling towards a more global vision. We then examine the ways in which the process of globalization is currently impacting the field of counseling. Lastly, the implications for counseling as an increasingly global phenomenon and future research directions are considered.GlobalizationGlobalization can be referred to the McDondaldization or Westernization of the world. These terms imply that globalism entails an invasion of Western capitalism into undeveloped nations and suggests the idea that the world is becoming homogeneous. Modern scholars of globalization (Featherstone, 1996; Tomlinson, 1999), however, point out that such oversimplifications only describe one aspect of globalism, and note that globalization is better defined by a series of interactions between nations than by a unidirectional Western conquest. Accordingly, we define globalization in this article as a continual process of interaction and integration among national economies, societies and cultures (Rothenberg, 2003).There is a dynamic interplay between both global and local economies, politics, technologies and cultures in which local communities do not passively give way to outside influences, but rather actively react to the process by absorbing, assimilating, and/or resisting the worldviews, products and politics introduced by the West (Featherstone, 1996). This global-local relationship transforms the local lived experiences of the individuals and has increasing global consequences (Tomlinson, 1999).Scholars in the counseling field have already increased their understanding of the process by which individuals in minority groups adapt to dominate cultural norms. Traditionally, it was assumed that acculturation was a one-dimensional process in which individuals demonstrated increasing adherence to the dominate culture and a lessening of adherence to the minority orientation. More recently, scholars understand this process to be multidimensional, involving both acculturation and enculturation (Kim & Abreu, 2001).Similar to modern theories of globalization, counselors are increasingly aware of the dynamic interplay that exists between dominant and individual culture. In this manner, as the counseling profession is introduced and developed in international communities, not only will local communities and individuals living in those communities be transformed, but the practice of traditional, Western counseling may be fundamentally redefined as locals actively react and adapt to the practice. Individual views and experiences of globalization are contingent upon social location and personal experiences (Featherstone 1996; Tomlinson, 1999). …

British and Indian attitudes toward ‘Western’ counselling: A quantitative comparative study

This study compared the attitudes towards ‘Western’ counselling and counselling services of Indians living in the United Kingdom for more than 10 years with British citizens of white origin and Indians living in India. Overall, 162 participants took part in the study, 49 were Indians living in India (24 men and 25 women, mean age = 20.94, SD = 2.16), 53 were Indians living in the United Kingdom (24 men and 29 women, mean age = 23.55, SD = 4.04) and 60 were British citizens of white origin (30 men and 30 women, mean age = 29.12, SD = 10.93). All Indian participants were fluent in English. Participants completed a 12-item attitude questionnaire, based on the Likert scale rating ranging from strongly agree to strongly disagree with the statements, together with questions on awareness of counselling services and its significance and sources for seeking help and finding information about counselling. Overall Indians in the United Kingdom seem to have the more favourable views towards Western counselling compared to the Indians in India, and even British participants. However, there was a substantial gender difference with Indian men in the United Kingdom being more favourable than Indian women in the United Kingdom. Overall, more positive attitudes towards counselling were reported from participants who had previous experience of counselling. Furthermore, Indians in India seemed to show less awareness of Western counselling practices than the other two groups of participants. Finally, it was found that most Indians in India and British participants would seek help first from family members only rather than other sources, whilst UK Indians are more likely to ask a friend for help. The internet seems to be a more popular source for finding information on counselling services for the British participants, whilst social interactions are seen as a more dominant source for Indians in the United Kingdom and in India.

Psychic retreats in other places: Clients who seek healing with traditional healers and psychotherapists1

Since the beginning of time, people have been using a range of healing practices to resolve health and mental health concerns. Among these are the traditional healing practices which appear to be growing among immigrant communities in the West, for example, Yoga, Ayurveda, Astrology, Voodoo, Santeria; and, the newer forms, viz., Maat, Morita therapy, Naikan therapy, and many others. These indigenous healing methods seem to address some of the many shortcomings of conventional health care and are practiced in conjunction with, and at times in the place of, modern Western forms. It seems that including two different health care modalities is possible since competing and contradictory cures can be held alongside each other without creating conflict in the client. This paper discusses traditional and cultural healers and healing in non-Western countries and those practices that are engaged with in the diaspora. The paper also considers the use of traditional healing alongside Western counselling and psychotherapy–dual interventions. Finally, the paper explores several strategies that counsellors could undertake when working with ethnic minority clients, particularly those clients who also enter into dual relationships with traditional healers.

Existential Theory and Our Search for Spirituality

Throughout the course of Western history, science, religion, philosophy, psychology, and counseling have struggled to find common ground and opportunities for integration. Existential theory may begin to bridge humanity's search for spirituality and psychological wellbeing. Due to it's foundation in philosophy and the search for meaning, existentialism is uniquely suited to this task. It is our search for meaning, truth, and the I-thou experience that facilitates movement from the cognitive realm to the spiritual, transcending traditional psychotherapeutic rhetoric through a greater awareness of universal truths (Tomer, Eliason, & Wong, 2008; Eliason, Hanley, & Leventis, 2007; 2001, Eliason, 2000).

Indigenous counseling: A needed area in school counseling in Nigeria

Indigenous counselling has not been given attention in Nigeria’s school counselling programme. This counselling gap was created by European colonialism, which succeeded in developing in the minds of the African that anything indigenous is local, unscientific and unorthodox. Indigenous counselling is one of the casualties of colonial mentality. Counselling which is supposed to be a culturally loaded process for helping individuals to either regain or take direction for their lives is dominated by Western counselling. This neglect of indigenous counselling in the school counselling, forms the basis of this paper. The paper examines the relevant aspects of indigenous counselling and the need for indigenous counselling in Nigeria’s school counselling programme. The paper recommends a synthetic counselling curriculum made up of indigenous and western counselling for the school. Indigenous counselling should have an association of their own as the western trained counsellors in order to keep the ethics of their profession. Government should continue the training of more counsellors to make it possible for most schools to benefit from the counsellors’ services. There is also the need for indigenous counsellors to complement the efforts of the western counsellors in order to assist the students maximize their potentials as best as possible.

Introduction to the special issue on culture and international contributions.

Following Torture: An Interview Study of Tibetan Torture Survivors’ Use of Coping Mechanisms and How These Were Supported by Western Counseling” by Peter Elsass and Kalsang Phuntsok is a good illustration of the process by which traumatologists first attempt to understand a culture, in this case Tibet, the challenges of adaptation of traumatized Tibetans’, and how best to introduce and modify traditional counseling approaches to best support their adaptation. The next two articles discuss the role of faith, “Disillusionment, Faith, and Cultural Traumatization on a Northern Plains Reservation” written by Lori L. Jervis and “The Relationship Between Religiosity and Subjective Well-being: A Case of Kuwaiti Car Accident Victims” by Hadi Ridha Ashkanani. The former is about the transformation of a culture that has been traumatized for generations and the latter is about the role of faith and traditional beliefs play a role in individuals’ coping with the trauma of car accidents. The next article is also from Kuwait but discusses the consequences of working with a distress population and its effects on job satisfaction in Job Satisfaction Among Counselors Working at Stress Center—Social Development Office—in Kuwait by Humoud Fahad Alqashan and Ali Alzubi. The final two articles in this special issue are written by the same two authors, Jenifer Gregory and David G. Embrey. Their first article, “Companion Recovery Model to Reduce the Effects of Profound Catastrophic Trauma for Former Child Soldiers in Ganta, Liberia,” summarizes an innovative study of former Liberian child soldiers. The final article is an equally innovative model that helps account for and provide direction to recovery by the same Liberian child soldiers. Their companion recovery model draws on the traditional beliefs and cultural norms of Liberia. However, the model provides some useful directors for others work with traumatized children The Society for Traumatic Stress Studies was established 24 years ago at a breakfast meeting at the hotel that was hosting the 15th annual meeting of the National Organization for Victim Assistance (NOVA). Several founding members were attending NOVA and several others lived in the Washington, DC area where the conference was being held. The Society Founders were interested in establishing a learned society of scholars who would establish the knowledge-based, theories, and research methods by which all traumatized people could be understood, studied, and helped. The United States, only 10 years after ending the Vietnam War and long before the trend toward globalization and international collaboration, was composed of professional and scholarly mental health organizations with members and conference attendees who were primarily American. The Society Founders were intent on not only studying and helping all traumatized people worldwide but also collaborating with scholars worldwide. To make this mission crystal clear, the Society inserted “International” in its name and has made considerable efforts to reach out to their colleagues as members and conference presenters. But the percentage of papers presented by and about Americans has remained the same over the years. Participation by non-Americans, particularly at associated “chapters” outside the United States, is far greater than most other mental health–oriented organizations. However, the Society’s journal that was established by this author, though a premier journal, primarily publishes articles by and about Americans. It is with considerable pride, therefore, that Traumatology welcomes this “Special Issue on Culture and International Contributions.” Collectively, these six articles contribute to more of a worldview of trauma manifestation, adaptation, and treatment. The lead article, “Tibetans’ Coping Mechanisms Traumatology Volume 15 Number 1 March 2009 1-2 © 2009 SAGE Publications 10.1177/1534765609333573 http://tmt.sagepub.com hosted at http://online.sagepub.com

Tibetans' coping mechanisms following torture: An interview study of Tibetan Torture Survivors' use of coping mechanisms and how these were supported by Western counseling.

Western fascination with Buddhism means that Westerners consider Buddhist psychology for building up resilience regarding mental disorders and for creating building blocks for art of happiness. This study evaluates the effect of Buddhist spirituality on resilience to torture. In all, 102 Tibetan torture survivors were interviewed about their coping mechanisms in overcoming trauma; 36 of these survivors were receiving counseling, and both the 16 professionals and their clients were interviewed after the treatment with open-ended questions about what was helpful and not helpful. Our results from both the assessment and the counseling study support the claim that Tibetan torture survivors use their political engagement and Tibetan Buddhism as an important coping mechanism. All clients expressed satisfaction with the counseling even if it did not enhance the political and spiritual coping. But nobody mentioned counseling in any open-ended interview, except when directly asked.