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Solution-Focused Brief Therapy and Spirituality

Year 2019, Volume: 4 Issue: 2, 143 - 161, 30.06.2019

Abstract

Solution-focused therapy began to gain widespread attention in our country and around the world in the last quarter of the 20th century suggesting that clients possess the power, resources and problem-solving skills needed to solve their problems. During therapy, the counselor focuses on clients’ strengths in life rather than their problems. Clients’ strengths include their values, beliefs, experiences and spirituality. Since these strengths can be a part of the solution, it is possible to use them during therapy in accordance with the philosophy of solutionfocused therapy. Due to the client’s limited self-disclosure and the focus on solution rather than problem, it is considered that this approach can be used by clients from different cultures.Studies demonstrate that this therapy method can be benefited by Muslim clients, in particular, due to its emphasis on solution and future-focused and hope-oriented nature. In the present study, the emergence and philosophy of solution-focused therapy is briefly described and multiculturalism, spirituality and religion in solution-focused therapy and compatibility of solution-focused therapy with Islamic perspective are addressed with case examples and analyses.

References

  • Abdullah, S. (2007). Islam and counseling: Models of practice in Muslim communal life. Journal of Pastoral Counseling, 42, 42-55. Abu Raiya, H., and Pargament, K.(2010).Religiously integrated psychotherapy with Muslim clieents: From research to practice. Professional Psychology: Research and Practice,41(2), 181-188. Ağılkaya-Şahin, Z.(2015). 2015 Uluslararası Din Psikolojisi Derneği Kongresi {2015 International Psychology of Religion Congress]. Mizanü’l Hak İslami İlimler Dergisi,1,115-124. Ali, S.R., Liu, W. M., and Humedian, M. (2004). Islam 101:Understanding the religion and therapy implications. Professional Psychology, Research and Practice,35(6),635-642 Berg, I.K., and Miller, S. (1992). Working with the problem drinker: A solution focused approach. New York: W.W. Norton. Bidwell, D. R. (1999). Hope and possibility: The teology of culture inherent to solution focused brief therapy. American Journal of Pastoral Counseling,3(1),3-21. Bischof, H. G., and Helmeke, B.K. (2006). The Therapist’s Notebook for Integrating Spirituality in Counseling. In H.G. Bischof and B.K. Helmeke (Eds.), Including religion or spirituality on the menu in solution-oriented brief therapy (pp.3-10). NY: Haworth Press. Bray, P. (2011). Naming spirituality in counselor education. New Zealand Journal ofCounseling, 76-97. Brooke, D., and Omeri, A. (1999). Beliefs about childhood immunization among Lebanase Muslim immigrants in Australia. Journal of Transcultural Nursing,10(3),229. Carter, D.J., and Rashidi, A. (2003). Theoretical model of psychotherapy: Eastern Asian-Islamic women with mental illness. Health Care for Women International, 24, 399-413. Chaudhry, S., and Li, C. (2011). Is Solution Focused Brief Therapy Culturally Appropriate For Muslim American Counselees? Journal of Contemporary Psychotherapy,41, 109-113. Connie, E. (2009). Overview of solution focused therapy. In E., Connie and L., Metcalf (Eds.), The art of solution focused therapy(pp.1-18). NY: Springer Publishing Company. Crockett, A.S., and Prozek, A.E. (2013). Promoting Cognitive, Emotional, and Spiritual Client Change: The Infusion of Solution-Focused Counseling and Ritual Therapy.Counseling and Values,58,237-253. De Shazer, S. (1985). Keys to solution in brief therapy. New York: Norton. De Shazer, S. (1988). Clues: Investigating solutions in brief therapy. New York: Norton. De Shazer, S. (1989). Resistance revisited. Contemporary family therapy,11(4),227-233. De Shazer,S., Dolan,Y.,Korman,H.,Trepper,T.,McCollum,E., and Berg,K.I (2007).More than Miracles. The state of the art of Solution-focused brief therapy. NY: The Haworth Press. De Shazer, S., and Berg, K. I. (1997). What Works? Remarks on research aspects of SolutionFocused Brief Therapy. Journal of Family Therapy, 19, 121-124. Doğan, M.(2014). Dinlerde ve İslam Kültüründe Sabır [Patience in Religions and Islamic Culture]. Recep Tayyip Erdoğan Üniversitesi İlahiyat Fakültesi Dergisi, 5,93-130. Fatemi, S. M. (2018). Integrating Dua Arafa and Other Shiite Teachings into Psychotherapy. In Y.C., Al Karam (Ed.), Islamically Integrated Psychotherapy (pp.229-242). PA: Templeton Press. Fields, A. (2010). Multicultural research and practice: Theoretical issues and maximizing cultural exchange. Professional Psychology: Research and Practice,41(3), 196-201. Guterman, J. T. (1996). Tales of mental health counseling.Journal of Mental Health Counseling,18,300-306. Guterman, J.T., and Leite, N. (2006). Solution Focused Counseling for Clients with Religious and Spiritual Concerns. Counseling and Values, 51,39-52. Guterman, T. J. (2013). Mastering the art of solution focused counseling. Alexandria, VA: American Counseling Association. Hall, C.R., Dixon, W.A., and Mauzey, E.D. (2004). Spirituality and Religion:Implications for counselors. Journal of Counseling and Development, 82, 504-507. Holyoake, D.D., and Golding, E. (2012). Multiculturalism and solution-focused psychotherapy: an exploration of the nonexpert role. Asia Pacific Journal of Counseling and Psychotherapy, 3(1), 72-81. Lee, Y. M. (2003). A Solution-Focused Approach to Cross-Cultural Clinical Social Work Practice: Utilizing Cultural Strenghts. Families in Society: The Journal of Contemporary Human Services,84(3),385-395. Lee, C. C. (2013). The cross-cultural encounter: Meeting the challenge of culturally competent counseling. In C.C. Lee (Ed.), Multicultural issues in counseling (4th ed., pp. 13–19). Alexandria, VA: American Counseling Association. Macdonald, J. A. (2007). Solution-Focused Therapy. Theory, Research and Practice. London: Sage Publications Ltd. Metcalf, L. (2009). Solution Focused Therapy:Its Applications and Oppurtunities. In E. Connie, and L. Metcalf (Eds.), The Art of Solution Focused Therapy(pp.21-43). New York: Springer Publishing Company. Nau, D.S., and Shilts, L. (2000). When to use the miracle question: clues from a qualitative study of four SFBT practitioners. Journal of Systematic Therapies,19,129-135. O’Hanlon, W. H. (1987). Taproots: Underlying principles of Milton Erickson’s therapy and hypnosis. NY: Norton & Co. Pargament, I. K. (2007). Spirituality Integrated Psychotherapy. Understanding and Adressing the Sacred. NY: The Guilford Press. Quick, K. E. (2012). Core Competencies in the Solution-Focused and Strategic Therapies:Becoming a highly competent Solution-focused and strategic therapist. NY: Roudledge Taylor and Francis Group. Rando, T. A. (1985). Creating therapeutic rituals in the psychotherapy of the bereaved. Psychotherapy, 22, 236–240. Rassool, H. G. (2016). Islamic Counseling. An Introduction to theory and practice. NY: Routledge Taylor and Francis Group. Ratner, H., George, E., and Iveson, C. (2012). What is Solution Focused Brief Therapy. In W. Dreyden (Ed.), Solution Focused Brief Therapy 100 Key Points and Techniques (pp.1-7). NY: Taylor and Francis Group. Sürücü, İ. (2017). Ku’ran’daki Bazı değerler Bağlamında Pozitif Psikoloji [Positive Psychology in an Relevant Values ın Qur’an].Van Yüzüncü Yıl Üniversitesi Sosyal Bilimler Enstitüsü Dergisi,225-257. Trepper,S.T., Dolan,Y., Mccollum,E.E., and Nelson, T.(2006).Steve de Shazer and Future of Solution-Focused Therapy.Journal of Marital and Family Therapy,32(2),133-139. Uslu, R.(2015). İslam Hukukunda Kolaylık Prensibi [Principle of Convenience in Islamic Law]. Journal of International Social Research ,8(36),479-494.

Çözüm Odaklı Kısa Süreli Terapi ve Maneviyat

Year 2019, Volume: 4 Issue: 2, 143 - 161, 30.06.2019

Abstract

Çözüm odaklı terapi 20. Yüzyılın son çeyreğinde danışanın getirmiş olduğu problemi çözebilecek gücü, kaynağı ve problem çözme becerilerinin kendisinde olduğunu varsayarak ülkemizde ve dünyada yaygınlaşmaya başlamıştır. Terapi sürecinde odak noktası olarak danışanın problemleri yerine yaşamındaki güçlü noktaları seçer. Danışanın sahip olduğu değerleri, inançları, tecrübeleri ve manevi yönü de danışanın güçlü yanlarını oluşturmaktadır. Bu güçlü yönler çözümün bir parçası olabileceğinden terapi sürecinde çözüm odaklı terapinin felsefesine uygun bir şekilde kullanılabilir. Çözüm odaklı terapide danışanın kendini açmasının sınırlı olması, sorun yerine çözüme odaklanması nedeniyle farklı kültürlerden gelen danışanlar için de uygun olabileceği düşünülmektedir. Müslüman danışanlar için de manevi yönelimli çözüm odaklı terapinin birçok açıdan etkili olduğunu gösteren çeşitli araştırmalar mevcuttur. Bu çalışmada çözüm odaklı terapinin ortaya çıkışı ve felsefesi hakkında kısaca bilgi verilerek çözüm odaklı terapide çok kültürlülük, maneviyat, din ve çözüm odaklı terapinin İslami bakış açısı ile uyumu vaka örnekleri, analizleri ile birlikte ele alınmıştır.

References

  • Abdullah, S. (2007). Islam and counseling: Models of practice in Muslim communal life. Journal of Pastoral Counseling, 42, 42-55. Abu Raiya, H., and Pargament, K.(2010).Religiously integrated psychotherapy with Muslim clieents: From research to practice. Professional Psychology: Research and Practice,41(2), 181-188. Ağılkaya-Şahin, Z.(2015). 2015 Uluslararası Din Psikolojisi Derneği Kongresi {2015 International Psychology of Religion Congress]. Mizanü’l Hak İslami İlimler Dergisi,1,115-124. Ali, S.R., Liu, W. M., and Humedian, M. (2004). Islam 101:Understanding the religion and therapy implications. Professional Psychology, Research and Practice,35(6),635-642 Berg, I.K., and Miller, S. (1992). Working with the problem drinker: A solution focused approach. New York: W.W. Norton. Bidwell, D. R. (1999). Hope and possibility: The teology of culture inherent to solution focused brief therapy. American Journal of Pastoral Counseling,3(1),3-21. Bischof, H. G., and Helmeke, B.K. (2006). The Therapist’s Notebook for Integrating Spirituality in Counseling. In H.G. Bischof and B.K. Helmeke (Eds.), Including religion or spirituality on the menu in solution-oriented brief therapy (pp.3-10). NY: Haworth Press. Bray, P. (2011). Naming spirituality in counselor education. New Zealand Journal ofCounseling, 76-97. Brooke, D., and Omeri, A. (1999). Beliefs about childhood immunization among Lebanase Muslim immigrants in Australia. Journal of Transcultural Nursing,10(3),229. Carter, D.J., and Rashidi, A. (2003). Theoretical model of psychotherapy: Eastern Asian-Islamic women with mental illness. Health Care for Women International, 24, 399-413. Chaudhry, S., and Li, C. (2011). Is Solution Focused Brief Therapy Culturally Appropriate For Muslim American Counselees? Journal of Contemporary Psychotherapy,41, 109-113. Connie, E. (2009). Overview of solution focused therapy. In E., Connie and L., Metcalf (Eds.), The art of solution focused therapy(pp.1-18). NY: Springer Publishing Company. Crockett, A.S., and Prozek, A.E. (2013). Promoting Cognitive, Emotional, and Spiritual Client Change: The Infusion of Solution-Focused Counseling and Ritual Therapy.Counseling and Values,58,237-253. De Shazer, S. (1985). Keys to solution in brief therapy. New York: Norton. De Shazer, S. (1988). Clues: Investigating solutions in brief therapy. New York: Norton. De Shazer, S. (1989). Resistance revisited. Contemporary family therapy,11(4),227-233. De Shazer,S., Dolan,Y.,Korman,H.,Trepper,T.,McCollum,E., and Berg,K.I (2007).More than Miracles. The state of the art of Solution-focused brief therapy. NY: The Haworth Press. De Shazer, S., and Berg, K. I. (1997). What Works? Remarks on research aspects of SolutionFocused Brief Therapy. Journal of Family Therapy, 19, 121-124. Doğan, M.(2014). Dinlerde ve İslam Kültüründe Sabır [Patience in Religions and Islamic Culture]. Recep Tayyip Erdoğan Üniversitesi İlahiyat Fakültesi Dergisi, 5,93-130. Fatemi, S. M. (2018). Integrating Dua Arafa and Other Shiite Teachings into Psychotherapy. In Y.C., Al Karam (Ed.), Islamically Integrated Psychotherapy (pp.229-242). PA: Templeton Press. Fields, A. (2010). Multicultural research and practice: Theoretical issues and maximizing cultural exchange. Professional Psychology: Research and Practice,41(3), 196-201. Guterman, J. T. (1996). Tales of mental health counseling.Journal of Mental Health Counseling,18,300-306. Guterman, J.T., and Leite, N. (2006). Solution Focused Counseling for Clients with Religious and Spiritual Concerns. Counseling and Values, 51,39-52. Guterman, T. J. (2013). Mastering the art of solution focused counseling. Alexandria, VA: American Counseling Association. Hall, C.R., Dixon, W.A., and Mauzey, E.D. (2004). Spirituality and Religion:Implications for counselors. Journal of Counseling and Development, 82, 504-507. Holyoake, D.D., and Golding, E. (2012). Multiculturalism and solution-focused psychotherapy: an exploration of the nonexpert role. Asia Pacific Journal of Counseling and Psychotherapy, 3(1), 72-81. Lee, Y. M. (2003). A Solution-Focused Approach to Cross-Cultural Clinical Social Work Practice: Utilizing Cultural Strenghts. Families in Society: The Journal of Contemporary Human Services,84(3),385-395. Lee, C. C. (2013). The cross-cultural encounter: Meeting the challenge of culturally competent counseling. In C.C. Lee (Ed.), Multicultural issues in counseling (4th ed., pp. 13–19). Alexandria, VA: American Counseling Association. Macdonald, J. A. (2007). Solution-Focused Therapy. Theory, Research and Practice. London: Sage Publications Ltd. Metcalf, L. (2009). Solution Focused Therapy:Its Applications and Oppurtunities. In E. Connie, and L. Metcalf (Eds.), The Art of Solution Focused Therapy(pp.21-43). New York: Springer Publishing Company. Nau, D.S., and Shilts, L. (2000). When to use the miracle question: clues from a qualitative study of four SFBT practitioners. Journal of Systematic Therapies,19,129-135. O’Hanlon, W. H. (1987). Taproots: Underlying principles of Milton Erickson’s therapy and hypnosis. NY: Norton & Co. Pargament, I. K. (2007). Spirituality Integrated Psychotherapy. Understanding and Adressing the Sacred. NY: The Guilford Press. Quick, K. E. (2012). Core Competencies in the Solution-Focused and Strategic Therapies:Becoming a highly competent Solution-focused and strategic therapist. NY: Roudledge Taylor and Francis Group. Rando, T. A. (1985). Creating therapeutic rituals in the psychotherapy of the bereaved. Psychotherapy, 22, 236–240. Rassool, H. G. (2016). Islamic Counseling. An Introduction to theory and practice. NY: Routledge Taylor and Francis Group. Ratner, H., George, E., and Iveson, C. (2012). What is Solution Focused Brief Therapy. In W. Dreyden (Ed.), Solution Focused Brief Therapy 100 Key Points and Techniques (pp.1-7). NY: Taylor and Francis Group. Sürücü, İ. (2017). Ku’ran’daki Bazı değerler Bağlamında Pozitif Psikoloji [Positive Psychology in an Relevant Values ın Qur’an].Van Yüzüncü Yıl Üniversitesi Sosyal Bilimler Enstitüsü Dergisi,225-257. Trepper,S.T., Dolan,Y., Mccollum,E.E., and Nelson, T.(2006).Steve de Shazer and Future of Solution-Focused Therapy.Journal of Marital and Family Therapy,32(2),133-139. Uslu, R.(2015). İslam Hukukunda Kolaylık Prensibi [Principle of Convenience in Islamic Law]. Journal of International Social Research ,8(36),479-494.
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Details

Primary Language English
Subjects Psychology
Journal Section Articles
Authors

Yakup İme

Publication Date June 30, 2019
Submission Date March 5, 2019
Published in Issue Year 2019 Volume: 4 Issue: 2

Cite

APA İme, Y. (2019). Solution-Focused Brief Therapy and Spirituality. Spiritual Psychology and Counseling, 4(2), 143-161.