PDF(Pubmed)
Abstract：
OBJECTIVE: The overall aim of this study was to understand the experiences and perspectives of immigrant Muslim women in Quebec living with mental illness, who have recently used formal mental health services such as an accredited therapist, psychologist, or clinician. Specific objectives included (i) eliciting and examining their self-identified barriers and facilitators to recovery; (ii) exploring links between religion and mental health; and (iii) self-reported satisfaction with mental health services received.
METHODS: We adopted a qualitative approach, facilitating the prioritization of participant perspectives. This involved semi-structured interviews with 20 women who (i) identified as Muslim; (ii) had used mental health services in the last three years; and (iii) were 18 + years of age. Interviews were transcribed and analyzed using thematic analysis techniques.
RESULTS: Three prominent themes emerged from the analysis. These themes were (i) stigma and misunderstandings in families (especially parents) and sometimes in the ethno-religious community, both acting as barriers to health service utilization and recovery; (ii) frustrating clinical experiences within formal mental health care settings, in particular a perceived lack of cultural and religious competence, which negatively affected service utilization and the development of a therapeutic alliance; and (iii) deeply-held religious beliefs, practices and trust in God imparting a rhythm, purpose and meaning, which were strong facilitators to recovery.
CONCLUSIONS: These findings suggest that recovery from mental illness can be advanced by a three-pronged approach in this population. First, anti-stigma mental health literacy interventions could be held in collaboration with Muslim community groups. Second, there is a need for further religious and cultural competence interventions, resources and trainings for mental health professionals working with Muslims. Third, self-care resources should be developed that harness aspects of religious practices that can give structure, meaning, purpose and hope. All this could ultimately foster recovery in this population.
METHODS: We adopted a qualitative approach, facilitating the prioritization of participant perspectives. This involved semi-structured interviews with 20 women who (i) identified as Muslim; (ii) had used mental health services in the last three years; and (iii) were 18 + years of age. Interviews were transcribed and analyzed using thematic analysis techniques.
RESULTS: Three prominent themes emerged from the analysis. These themes were (i) stigma and misunderstandings in families (especially parents) and sometimes in the ethno-religious community, both acting as barriers to health service utilization and recovery; (ii) frustrating clinical experiences within formal mental health care settings, in particular a perceived lack of cultural and religious competence, which negatively affected service utilization and the development of a therapeutic alliance; and (iii) deeply-held religious beliefs, practices and trust in God imparting a rhythm, purpose and meaning, which were strong facilitators to recovery.
CONCLUSIONS: These findings suggest that recovery from mental illness can be advanced by a three-pronged approach in this population. First, anti-stigma mental health literacy interventions could be held in collaboration with Muslim community groups. Second, there is a need for further religious and cultural competence interventions, resources and trainings for mental health professionals working with Muslims. Third, self-care resources should be developed that harness aspects of religious practices that can give structure, meaning, purpose and hope. All this could ultimately foster recovery in this population.
摘要：
目的：这项研究的总体目标是了解魁北克移民穆斯林妇女患有精神疾病的经历和观点，他们最近使用了正规的心理健康服务，比如认可的治疗师，心理学家,或临床医生。具体目标包括（i）激发和检查他们自我识别的障碍和康复的促进者；（ii）探索宗教与心理健康之间的联系；（iii）自我报告对收到的心理健康服务的满意度。
方法：我们采用了定性方法，促进参与者观点的优先次序。这涉及对20名妇女的半结构化访谈，这些妇女（i）被确定为穆斯林；（ii）在过去三年中使用过心理健康服务；（iii）年龄在18岁以上。使用主题分析技术对访谈进行转录和分析。
结果：分析中出现了三个突出的主题。这些主题是（i）家庭（尤其是父母）中的污名和误解，有时在种族宗教团体中，两者都是卫生服务利用和康复的障碍；(Ii)正规精神卫生保健机构中令人沮丧的临床经验，特别是被认为缺乏文化和宗教能力，这对服务利用和治疗联盟的发展产生了负面影响；(iii)根深蒂固的宗教信仰，实践和信任上帝赋予节奏，目的和意义,是复苏的有力促进者。
结论：这些研究结果表明，在这一人群中，通过三管齐下的方法可以促进精神疾病的康复。首先,反污名心理健康素养干预可以与穆斯林社区团体合作进行。第二,需要进一步的宗教和文化能力干预，为与穆斯林合作的心理健康专业人员提供资源和培训。第三，应该开发自我护理资源，利用可以提供结构的宗教习俗的各个方面，意思是,目的和希望。所有这些最终都可以促进这一人群的复苏。
方法：我们采用了定性方法，促进参与者观点的优先次序。这涉及对20名妇女的半结构化访谈，这些妇女（i）被确定为穆斯林；（ii）在过去三年中使用过心理健康服务；（iii）年龄在18岁以上。使用主题分析技术对访谈进行转录和分析。
结果：分析中出现了三个突出的主题。这些主题是（i）家庭（尤其是父母）中的污名和误解，有时在种族宗教团体中，两者都是卫生服务利用和康复的障碍；(Ii)正规精神卫生保健机构中令人沮丧的临床经验，特别是被认为缺乏文化和宗教能力，这对服务利用和治疗联盟的发展产生了负面影响；(iii)根深蒂固的宗教信仰，实践和信任上帝赋予节奏，目的和意义,是复苏的有力促进者。
结论：这些研究结果表明，在这一人群中，通过三管齐下的方法可以促进精神疾病的康复。首先,反污名心理健康素养干预可以与穆斯林社区团体合作进行。第二,需要进一步的宗教和文化能力干预，为与穆斯林合作的心理健康专业人员提供资源和培训。第三，应该开发自我护理资源，利用可以提供结构的宗教习俗的各个方面，意思是,目的和希望。所有这些最终都可以促进这一人群的复苏。
