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Crossroads: The Psychology of Immigration in the New Century

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Barriers to Treatment<br />

While an <strong>in</strong>creas<strong>in</strong>g number <strong>of</strong> immigrants are seek<strong>in</strong>g<br />

mental health services, most immigrants underutilize <strong>the</strong>se<br />

services. A number <strong>of</strong> barriers to culturally sensitive and<br />

appropriate mental health services for racial/ethnic m<strong>in</strong>ority<br />

and immigrant populations have been well documented <strong>in</strong><br />

<strong>the</strong> literature. Both distal and proximal barriers (Casas, Raley,<br />

& Vasquez, 2008) affect <strong>the</strong> use <strong>of</strong> mental health services by<br />

immigrants. <strong>The</strong>se barriers can be broadly grouped <strong>in</strong>to <strong>the</strong><br />

follow<strong>in</strong>g categories: social-cultural, contextual-structural,<br />

and cl<strong>in</strong>ical-procedural.<br />

Some important social-cultural barriers <strong>in</strong>clude differences<br />

<strong>in</strong> symptom expression (e.g., somatic symptoms) (Alegría<br />

et al., 2008) and conflict<strong>in</strong>g views about <strong>the</strong> causes <strong>of</strong> (i.e.,<br />

attributions) and ways <strong>of</strong> cop<strong>in</strong>g with mental problems<br />

(Atk<strong>in</strong>son, 2004; Koss-Chio<strong>in</strong>o, 2000). For example, some<br />

immigrants may view self-help as <strong>the</strong> best means <strong>of</strong> deal<strong>in</strong>g<br />

with mental health problems (Donnelly et al., 2011) or may<br />

lack an understand<strong>in</strong>g <strong>of</strong> how psychological problems can be<br />

treated from a Western perspective (Inman & Tummala-Narra,<br />

2010; Leong & Lau, 2001; M. C. Wu, Kviz, & Miller, 2009).<br />

O<strong>the</strong>rs may prefer alternate sources <strong>of</strong> help rooted <strong>in</strong> <strong>the</strong>ir<br />

cultural contexts (e.g., curanderos, Ayurvedic healers, priests,<br />

and imams) (Comas-Díaz & Greene, <strong>in</strong> press; McNeill &<br />

Cervantes, 2008).<br />

Ano<strong>the</strong>r social-cultural barrier <strong>in</strong>volves stigma, which some<br />

cultures associate with mental health problems (Brach &<br />

Fraser, 2000; Leong, Wagner, & Tata, 1995; Nadeem et al.,<br />

2007; Wu, Kviz, & Miller, 2009). More specifically, some<br />

cultures that ma<strong>in</strong>ta<strong>in</strong> strong family ties see <strong>in</strong>dividuals with<br />

mental health problems as br<strong>in</strong>g<strong>in</strong>g shame to <strong>the</strong> family,<br />

destroy<strong>in</strong>g <strong>the</strong> family reputation, exemplify<strong>in</strong>g an overall<br />

family weakness, or as retribution for family wrongs (Hong<br />

& Domokos-Cheng Ham, 2001). In some cases, <strong>in</strong>dividuals<br />

may believe that mental health care should be sought<br />

for more severe problems, such as psychosis, but not for<br />

problems thought to be less serious (e.g., anxiety, depression).<br />

Contextual-structural barriers <strong>in</strong>clude lack <strong>of</strong> access to<br />

appropriate and culturally sensitive mental health services<br />

(Lazear, Pires, Isaacs, Chaulk, & Huang, 2008; Wu et al.,<br />

2009), lack <strong>of</strong> knowledge <strong>of</strong> available mental health services<br />

(Garcia & Saewyc, 2007), shortage <strong>of</strong> racial/ethnic m<strong>in</strong>ority<br />

mental health workers and/or persons tra<strong>in</strong>ed to work with<br />

racial/ethnic m<strong>in</strong>ority persons (APA, 2009a), older persons<br />

and culturally diverse elders (APA, 2009b), lack <strong>of</strong> access<br />

to <strong>in</strong>terpreters, and lack <strong>of</strong> resources (e.g., lack <strong>of</strong> child<br />

care, transportation, f<strong>in</strong>ances) for access<strong>in</strong>g services (M.<br />

Rodríguez et al., 2009).<br />

Unauthorized immigrants face additional challenges related to<br />

documentation status (e.g., <strong>in</strong>eligibility for services provided<br />

by <strong>the</strong> county or state, fear <strong>of</strong> identification as undocumented,<br />

and deportation) (Yoshikawa, 2011). Those who live a<br />

migrant existence typically do not seek help, ei<strong>the</strong>r due to<br />

fears related to unauthorized status or to mov<strong>in</strong>g from place<br />

to place <strong>in</strong> search <strong>of</strong> work (Hadley et al., 2008). Immigrants<br />

<strong>in</strong> rural areas may face additional barriers <strong>in</strong>clud<strong>in</strong>g lack <strong>of</strong><br />

access to culturally competent services and service providers<br />

(Cristancho, Garces, Peters, & Mueller, 2008).<br />

Cl<strong>in</strong>ical-procedural barriers <strong>in</strong>clude lack <strong>of</strong> culturally<br />

sensitive and relevant services (Maton, Kohout, Wicherski,<br />

Leary, & V<strong>in</strong>okurov, 2006); “cl<strong>in</strong>ician bias” (Maton et<br />

al., 2006); communication problems related to language<br />

differences and cultural nuances (Kim et al., 2011);<br />

misdiagnosis <strong>of</strong> present<strong>in</strong>g problems (Olfson et al.,<br />

2002); failure to assess cultural, l<strong>in</strong>guistic, and procedural<br />

appropriateness <strong>of</strong> tests for targeted populations (Dana, 2005;<br />

Kwan, Gong, & Younnjung, 2010; Suzuki et al., 2008); lack<br />

<strong>of</strong> attention to culturally embedded expressions <strong>of</strong> resilience<br />

(Tummala-Narra, 2007a); and failure to use <strong>the</strong> most<br />

efficacious mental health <strong>in</strong>terventions (McNeill & Cervantes,<br />

2008) (e.g., evidence-based <strong>in</strong>terventions adapted for use with<br />

m<strong>in</strong>ority and immigrant populations). Cl<strong>in</strong>icians may also<br />

use Western-based <strong>the</strong>ories <strong>of</strong> development that may not be<br />

suitable when work<strong>in</strong>g with immigrants from collectivistic<br />

cultures (Zeigenbe<strong>in</strong>, Calliess, Sieberer, & Machleidt, 2008).<br />

For example, a cl<strong>in</strong>ician may downplay <strong>the</strong> role <strong>of</strong> religion<br />

and spirituality <strong>in</strong> <strong>the</strong> client’s life (McNeill & Cervantes,<br />

2008) and overemphasize autonomy and <strong>in</strong>dependence as<br />

<strong>the</strong>rapeutic goals (Dwairy, 2008).<br />

While contextual-structural and cl<strong>in</strong>ical-procedural barriers<br />

can be found across varied regions <strong>of</strong> <strong>the</strong> United States, <strong>the</strong>y<br />

are becom<strong>in</strong>g ever more prevalent <strong>in</strong> small towns and rural<br />

communities <strong>of</strong> <strong>the</strong> South and Midwest, where a grow<strong>in</strong>g<br />

number <strong>of</strong> immigrants from Mexico, Central America, and<br />

South America <strong>in</strong> search <strong>of</strong> low-skilled labor opportunities<br />

are settl<strong>in</strong>g. Unfortunately, <strong>the</strong>se communities particularly<br />

lack <strong>the</strong> service <strong>in</strong>frastructure that is necessary to meet<br />

<strong>the</strong> mental health needs <strong>of</strong> Lat<strong>in</strong>o immigrants (e.g., access<br />

to health care, immigration assistance, and break<strong>in</strong>g down<br />

language barriers) (Buki & Piedra, 2012).<br />

66 Report <strong>of</strong> <strong>the</strong> APA Presidential Task Force on <strong>Immigration</strong>

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