The Times spoke with some therapists, social workers, researchers and organizations serving Thai and Asian Americans to explore how treatment and restitution can be tailored to their needs. These recommendations emerged: Addressing the practical needs of the client, involving the family and the community in their care and social care.
Addressing Active Customer Needs First
Gordon Hall, professor emeritus of Psychology at the University of Oregon, explained that Asian Americans have high rates of dropping out after going to therapy. Helping solve practical problems can be a way to get involved.
“[Some therapists] it can last for the first three weeks [a client’s] Thoughts and feelings, and maybe that will eventually come down to a person’s practical problems, “said the hall.” But for many Asian Americans, they may be thinking: These thoughts and feelings about my employer about asking for a raise? “
Natyra Na Takuthung, Asia Pacific Reeling & Centrol Center Cerers case manager, works with social worker Wanda Pathomrit to help clients, many of whom are Thai migrants, apply for social benefits. Pathomrit meets with clients to understand their mental health concerns, and Ana takuathung can help them apply through programs like Calffsh or calworks.
Pathomrit explained that he includes case management in his therapy sessions because many clients with depression, abuse or avoidance can be motivated to maintain relationships with case managers or pursue referrals. Instead of dividing the roles, he navigates the Department of Community Social Services or drug treatment centers – as opportunities to build coping skills, practice emotional control and meditation.
“Through coaching now, I help clients grow in confidence and self-esteem while receiving services,” says Pathomrit. “In high demand, high risk cases, this deep approach is not ‘EXTRA’ – it is essential for development.”
But some clients are reluctant to accept help, explained NA Takali, because they believe they will be “burdened” to society by doing so.
“They had this idea that if they didn’t ask for public benefits, then they were ‘good immigrants,'” Takuthung said. “They thought it was better to fight and make their money, and even if it wasn’t enough, they just fought for peace.”
Choice is ultimately all around you, Takugung said. But he explains how these programs can relieve some of their stress, reminding them that they don’t have to feel guilty.
“He lived in this country. He contributes to this country, too,” said Na Takuthung. “You deserve mercy.”
Family involvement is taken care of
In a study examining culturally influenced therapies for Asian Americans, Hall and co-author Janie Hong explained that Western approaches tend to emphasize individualism and personal reflection.
“You come in, you have to talk about your problems, you have to give verbalabalan What is done internally to a stranger within 50 minutes, and that treatment takes place through this practice of your internal experience,” said Professor, Professor of Stanford Medicine.
In contrast, many Asian societies are rooted in collectivist cultures, where identity and well-being are closely linked to family and group harmony.
“When you’re in a community where everyone has to take care of themselves and you have to take care of them, if you have a problem,” Hall said. “Methods that are too focused on that person … can prevent Asian Americans from seeking treatment.”
As the chief clinical officer of the Richmond Services area, one of the first organizations in the country to address the needs of Asian Islanders Islander Covermlity for basic cultures, Christina Shea saw the importance of involving family members in the care of the person.
“If you work with him [a client] Being in a Western psychology environment, it helps because that’s one unit, “says Shea.” But if you work with, say, someone from Southeast Asia [and] You work with one person, it’s not enough. That is not a unit, because that person is connected to the family. “
Phramaha Dusit Sawaeengwong sees these entities often as a monk at Wat Thai in Los Angeles. He often observes conflicts where migrant parents’ high hopes and expectations clash with their children’s career aspirations.
Phramaha Dusit Sawaeengwong, Monk and Secretary, stands inside the temple at Wat Thai in Los Angeles.
(Juliana Yamada / Los Angeles Times)
Language barriers can increase misunderstandings. A common Thai word used to describe suffering is Hua ò jA Tgeek, which means that one’s chest (place of the heart) is about to disappear. But parents with limited English may have difficulty conveying this idea to their child.
“[They] want to say something, but [they] I don’t know how to say it,” he said.
As parents often visit him at the temple for counseling, he advises them to allow their child to seize every unique opportunity available to them and let them blossom.
“Don’t wait … just let them learn,” said SawulaEngwong.
Support can extend beyond the family.
Danielle Ung, a professor of psychology and the Psychology Assistance Profession at Bastryr University, examines the mental health burden of students in Southeast Asia during the 19 pandemic. He works with patients to identify communities where they can find support, viewing communities as “power circles around that person.”
“Community can mean friends, extend families, families accept, even the community you live in,” said UN ung.
Pam Evagee and Ta Sanalak are volunteer teachers at Wat Thai temple who coordinate Thai language lessons and cultural programs to promote communication and understanding between family members. They asked parents to understand how living with them in the US could influence their child’s beliefs while explaining to the student the importance of learning about traditional cultures because of where their parents grew up.
“We understand the parent because we are in Thailand, and we understand the child because we live here [in the U.S.] Temporary,” said Sanalak.
Families can also support each other at Wat Thai.
Some children may be the only Thai student in their school, explained Evagee. At the temple, they can make friends with other Thai students who understand their challenges. And many parents will cook a meal together in the temple with their children while sharing advice on handling conflicts in families.
Meditation is the initiation of buddhism. According to the Pew Research Center, 90% of adults in Thailand identify as Buddhist, and many Thai Americans continue to practice the religion.
According to Hall, many Western therapies include mindfulness, but the focus remains on the individual, while Eastern-based mindfulness is based on social conditioning.
“There’s something called loving kindness meditation, where you focus on the person you’ve done something for,” Hall said. “You can reflect on your mother to the point where you are caring, thankful for what you have [her] and that you [owe] he. “
Buddhist Monk Phihop Phuphong often uses this method when he visits sick or hospitalized people.
A diabetic man whose leg was amputated is deeply saddened by the loss and shame of “being a burden,” feeling dependent on his mother and sister. Phuphang guides her through meditation to help her find peace with her new reality while encouraging her to be strong for her mother and sister.
“Your body is here as a gift,” said Phuphong through an interpreter. “Bring your mind to your home.”
Health policies and training have come a long way
The Los Angeles County Department of Mental Health has outreach services to underserved communities. Supports cultural competence through translation and interpretation services, cultural and linguistic services including input and bilingual bonuses for employees. But language is just the beginning.
“We’re trying to cover all our bases, but I think there’s still a lot of work to be done,” said Dr. Lisa Wong, who heads the Department. “And I don’t think we’re going to make much progress until we bring a more diverse workforce into mental health.”
Wong added that it is difficult to recruit clinical professionals from different backgrounds because many immigrants and their children choose high-tech for money instead of mental health fields.
In addition, much of the training and education provided to practitioners is still based on Western concepts of mental health and recovery. Many models based on relationships were established from Cwalonda in detail of Eurocents, explained, the executive director of the National Assn. of the social chapter of California workers.
“While these models have value, they often fail to capture the realities of immigration and collecting cultures,” Pigshaw said. “We need to adapt and create interventions that respect cultural traditions, family systems and social networks.”
Hong notes that many therapists are now accepting the cultural context of clients. The key, he said, is to find ways to make sense.
“Not all Asian Americans will respond to problem solving, and not all Asian Americans are guilty of hoarding or addiction,” Hall added. “[Some] may require an understanding behavior pattern. They want to talk about their thoughts and feelings, and that can actually help them. “
The methods that have worked for the Thai community and Asian Americans can work for other communities, Hall said.
For Highshaw, cultural competence does not mean, “especially in a state as diverse as California.
“Going beyond one-size-fits-all,” she said. “Ensuring that interventions reflect the lived experiences, values and strengths of the communities we serve … is a moral duty.”
Translator art art pattarateranon contributed to this report.
