CC BY
10
УДК 159. 9
Ebtisam Sirhan Haj, postgraduate, ULIM University (Universitatea Libera Internationale din Moldova)
(Chisinau, Republic of Moldova), Email: jsirota1976@gmail.com
THE PSYCHOLOGICAL TREATMENT OF ARAB SOCIETY IN ISRAEL. In Western culture, the birthplace of psychology, is a reference to human health from the dualistic perspective, with a separate self from the body. When anxiety and depression are attributed to buildings and intrapsychic processes. In contrast the Arab culture is a source of social problems rather than intrapsychic terms, and ladles expressed in physical rather than emotional complaints. People in Arab culture are engaged in realizing basic biological needs and less fulfilling psychological needs, such as self-fulfillment of human endeavor and collective identity, while repressing and suppressing impulses and passions are a function of external social control rather than internal mechanisms (I and superego). Therefore, the use of psychodynamic approaches may experience serious problems and suppressed emotions running as sexual urges or anger toward family members, interest is unacceptable expressed in Arab culture, creating serious family conflicts. The dominant approach to Arab culture is a holistic approach to the body and all physiological and social factors compared intrapsychic factors. The paper describes characteristics of a personality in the Arab society in Israel and the psychological treatment.
Key words: culture, collective, Arabic family, Arab personality, psychological treatment, cultural sensitivity therapy.
Эбтисам Сирхан Хадж, аспирант факультета социальной психологии, Университет УЛИМ
(Universitatea Libera Internationale din Moldova), E-mail: jsirota1976@gmail.co
ПСИХОЛОГИЧЕСКИЕ ОСОБЕННОСТИ АРАБСКОГО ОБЩЕСТВА В ИЗРАИЛЕ
В западной культуре, где зародилась психология как наука, трактуют здоровье человека с дуалистической точки зрения, рассматривая отдельно «Я» как духовную составляющую и физическое тело.. В отличие от западной, в арабской культуре нездоровье выражается в физических, а не эмоциональных жалобах. Люди в арабской культуре участвуют в реализации основных биологических потребностей и менее заботятся о психологических потребностях, таких как «самореализация», «коллективная идентичность». Доминирующим подходом к арабской культуре является целостный подход к организму, включающий и биологические, и социальные факторы. В статье представлены исследования, описывающие особенности личности в арабском обществе в Израиле, и специфика психологического здоровья.
Ключевые слова: культура, коллективная, арабская семья, арабская личность, психологическое лечение, культурная чувствительная терапия.
Various studies Dwairy [1; 2] refers to the process of normal development of the western personality should break away from parents while creating an autonomous identity. The only collective societies aspiring individualism perceived as deviant and social ostracism may be punished.
Israeli Arab personality live in a social and politically very complex. They are required to go through all the typical problems of personality e, and equally are faced with a complex situation and one of a kind - live in a conservative society where external authority sets them what is right and wrong.
Arab adolescents develop in society is transition from a rural traditional society which is increasingly adopting a lifestyle more modern they are vulnerable to the effects of Israeli culture dynamic, modern and changing and acquire values and norms of the Arab traditional the other mode it puts Arab personality confrontation with Israeli culture is dominant, it reflected an ongoing dilemma the usual stuff about Israeli culture as opposed to what is considered desirable for - by ethnic and national group [3].
Arab personality grow and develop in the reality of contrasts and significant deficits in various spheres of life. Reality affects the life of a teenager, who is facing increasing challenges with which it is required to successfully so that, for example, the need for adolescent Arab aid makes it difficult dilemma and raises many questions: Is a Arab personality given the opportunity to express feelings of weakness and need help? To whom is should I contact? Could I get an independent decision about things relating to his private life and personal life?
According to theories of personality [4] focuses on the Arab personality does not separate individual and the collective sees that the source of conflict among Arabs between the individual and the family or society in which life is, when there is an imbalance between the needs of the individual and society it causes interference. Arab adjusting to life now, and it uses social protection mechanisms to maintain the balance . Cultural Background important role in determining the source of help for mental health problems. The patient grabs his illness beliefs and values that characterize his society , so the cause was being addressed is determined according to the same patterns of coping used by the society .
Psychological treatment:
According to theories of personality focused on the Arab personality [5] does not separate the only collective, sees that the source of the conflict with the Arabs is between the individual and the family or society in which life is, when there is an imbalance between the needs of the individual and society it causes interference.
Unlike Western society and using recognized psychological defense mechanisms, adaptation Arab life and is now using social protection mechanisms:
1."Almsairh", does it mean when an individual life in society and get its support it provided to fulfill the demands of society and the family with the denial of individual needs and surrendered to the needs of the family and society, mean flow and agree with the views, wishes and expectations of others while suppressing his feelings, thoughts and attitudes of personality, so a convenient way to communicate without jeopardize the support and social acceptance are vital and very emotional for the people.
2."AlastGaba" act done in secret forbidden things and not acceptable in society, feelings, needs and attitudes suppressed because the mechanism "Almosairh" are expressed in the absence of others. Socially unacceptable activities are conducted far from the eyes of society .mngnon is used to liberate the hidden desires, without losing support and social acceptance.
3."Eltamahe" Coping uses them to adapt to the individual to be accepted as use of masks and humor. These defense mechanisms keep the individual in Arab society with a collective of rejection repression of feelings and needs and if those raises are done secretly and in secret. Is a combination of Mosairh and Aistgabh together, throwing responsibility on others or external factors, such as humor secretion of stress and to avoid confrontations.
Parents have a strong involvement in the personal life almost can not make decisions regarding his personal life in the self-employed. This professional care of a family member by a third party was perceived as a threat to the exposure values and traditions of the family. And shows that most personal clearly prefer to turn to friends and relatives for help while turning professional therapists rarely done [6].
Masalha [7] refers to several variables that affect personal received help Arab and variable family, religious and cultural values. The family as a source of support is available for individuals, does not encourage the individual to seek help of professional emotional problems. Religion is a source of healing is God, like visiting well-known sheikhs and seek their help. And cultural values, turning traditional folk medicine as a result of lack of training in modern medicine mostly mental illness, believing that mental illnesses caused - by demons, turning to cancel Janimat healers and demons.
The theoretical attempt to match the customer care following Arab culture called "culturally sensitive care". Will be described in detail below.
Culture-sensitive treatment
The therapeutic encounter with a client who collectively Eastern culture - authoritarian, patriarchal as traditional Arab culture, the analyst finds himself conflicted both personal and international level -visit with the values of Arab client with whom he met. The therapeutic encounter between an Arab client handles may arise misunderstandings and misinterpretations which has constituted a fundamental obstacle to the therapeutic relationship and therapeutic process that the therapist is planning. For example, the therapist keeps the emotional distance (as the silences) and anonymous relations with Arab client may be interpreted as indifference, uninterested or powerless. Customer relationship between the Arab handles are an encounter between two cultures. Therapist and psychological sciences, while the customer is fictional and physiological. In this meeting the therapist should decide between two approaches:
First, the metaphorical language translation - physiological, psychological language customer's own -aobiiktibit, then use Western treatment based on the analyst's therapeutic orientation. Second, adjust the metaphorical language of the customer -physiologist therapeutic intervention and to develop intervention techniques that match the customer's language .
Therapists practice in implementing interventions cultural sensitivity when handling client culture or a different ethnic group. Therapists should be close and accept the culture of their clients and take into account the cultural norms and values
Dwairy [5] in his book, Counseling and Psychotherapy with Arabs and Muslims: A Culturally Sensitive Approach indicates difficulties and challenges therapeutic encounter with a patient the classic Arab culture. Usually, these methods are ineffective and cause the therapist to experience disappointment with himself and the profession, and feelings of anger and accusations directed at the patient.
These difficulties are described below:
1. openness and sharing: Arab culture does not encourage exposure of personal and family matters outside the family.
2. Using the client mechanism "Mosairh" (described above) as a way to meet analyst expectations and want him as an authority figure. So that the customer avoids the expressions of anger and frustration towards the therapist.
3. The value of therapeutic dialogue: Arab individual normal discourse whose intent is to create harmony in front of the other, and not sharing personal suffering
Библиографический список / References
4. Dealing with emotions: in the Arabic people to behave in a socially expected of them, and the world of feelings is not in their consciousness. Arab patients react with surprise and astonishment very emotional state investigation.
5. Touch sensitive issues: an Arab patient may suspect the intentions of the borrower and relates handles sensitive topics, such as sex, family secrets or client relationships - treats. Which causes them to drop out.
6. conduct in an open and vague: Arab man exercise online environment that gives clear guidance to expectations of him. Handles allowing space for the patient may disappoint the Arab patients.
7. conception of time: from a widespread perception in the Arab concept of time, delays are natural living conditions and governing. The patient experiences an insult and humiliation due to the aggressive attitude of the therapist with the concept of time.
Krenawi [8] adds more difficulties in the therapeutic encounter with a patient evenings, for example, communication with patients Arab, claims that may be delays in the formal and impersonal because of social conventions, the patient's words are based on a complex system of metaphors and proverbs mode can cause flawed interpretations will lead to choosing techniques therapeutic not match the patient's culture and worldview .this reason for dropping out of treatment early. In addition to the passivity of patients who see the therapist as a guide and expect that they will explain the situation and offer them solutions.
Conclusion
The session with Arab clients who have adopted a collective personality should strive for the preservation of psychosocial integration between the individual and his family. The intervention should focus on and map the relationships and conflicts between the family rather than the individual intrapsychic conflicts. Western techniques cause serious obstacles to a meeting with Arab clients. Techniques such as identifying emotions, exposing family problems outside the family, discussing the issues of intimacy and sexuality.
Survival in Arab society depends on the relationship with the family is the only source exclusively for financial support, social, and emotional. Is contingent punishment and rejection for failure to comply with the norms. This includes a kind of barter, which includes support for giving up the right to self-expression and personal decision while alienating true feelings and desires of the individual. Maslow's terms exercisable only won four basic needs: physical needs, security, a sense of belonging and being loved and self-esteem at the cost of the highest need for self-actualization.
1. Dwairy M. Foundations of a psycho-social dynamic personality theory of collective people. Clincal Psychology Review, 2002; V. 22: 343 - 360.
2. Dwairy M. Counseling and Psychotherapy with Arabs and Muslims: A Culturally Sensitive Approach. New York: Teachers College Press, 2006.
3. Al - Haj M. Education among Arabs in Israel: control and social change. Jerusalem, Magnes publishing, 1996.
4. Arhard R., Klingman A. Consulting in - Book a changing society. Tel-Aviv: Ramot publishing, 2004.
5. Dwairy M. Personality, culture and Arab society. Jerusalem: Eleanor publishing,1997.
6. Smilanski M. Challenge adolescence, needs, stress and coping, Ramot Prees, 1991: 207 - 165.
7. Klingman A., Eisen R. .iiaotz psychological. Tel-Aviv: Ramot Prees,1990.
8. Krenawi A. Culturally sensitive mental health in Arab society. In Clare, (Ed) to be different in Israel: ethnicity, gender. Tel-Aviv: Ramot publish-ing,1999: 74 - 65: .
Статья поступила в редакцию 07.11.17
УДК 159. 9
Esther Behore, postgraduate, ULIM University (Universitatea Libera Internationale din Moldova)
(Chisinau, Republic of Moldova), E-mail: estherbs16@gmail.com
THE NEED FOR BELONGING AS A BASIS FOR DEVELOPMENT AND GROWTH. The article explains the meaning of the sense of belonging, because the man is a social being. Therefore, his actions are motivated by the need to feel that you belong to something. The article also explains what happens to a person when he has a good sense of belonging and vice versa. The sense of belonging is essential to a healthy person's soul, as air is essential to a living body. The sense of belonging can be achieved in positive ways or in negative ways. Every child belongs to his family from the day he was born, but the sense of belonging is determined by the relationship between parents and children. A high sense of belonging contributes to a sense of high self-worth - self-confidence. The child's sense of belonging is influenced by the love he feels, the fact that he is desirable, useful and necessary. Be helpful in accordance with his ability, but above all let the child always feel that he is unconditionally loved: as you are all right.
Key words: sense of belonging, self-esteem, self-reliant, relationship, functioning.
Эстер Бехор Савион, аспирант факультета социальной психологии, Университет УЛИМ
(Universitatea Libera International din Moldova), estherbs16@gmail.co
