McConocha, Erin These effects persisted on follow-up. These findings confirm some of the findings from cultural adaptation of individual CBT for psychosis (Li et al., Reference Li, Zhang, Luo, Liu, Liu, Lin and Naeem2017; Naeem et al., Reference Naeem, Habib, Gul, Khalid, Saeed, Farooq and Kingdon2014; Naeem et al., Reference Naeem, Saeed, Irfan, Kiran, Mehmood, Gul and Kingdon2015b; Rathod et al., Reference Rathod, Kingdon, Phiri and Gobbi2010; Rathod et al., Reference Rathod, Phiri, Harris, Underwood, Thagadur, Padmanabi and Kingdon2013), in particular the role played by trauma, coercive treatment and racism (Rathod et al., Reference Rathod, Kingdon, Phiri and Gobbi2010). Other authors have suggested the idea that neutral places in the community might improve access to services and engagement with the BME communities (Beck and Naz, Reference Beck and Naz2019; Kada, Reference Kada2019). Three papers (d) focus on refugees, asylum seekers and the homeless. Engaging local mental health professionals can play a vital role in this regard to understand the ground realities, rather than taking a public health approach. Strategies for reducing secondary or vicarious trauma: do they work? Raphael Kada (Kada, Reference Kada2019) describes his experience of providing CBT for the Jewish community. Climbing the totem pole. Cultural adaptations of CBT: a summary and discussion of the In the end, political will, lobbying, public awareness and public demand play an important role in changes in service delivery and improving access to care. I will now briefly consider each of the papers in this special issue of the Cognitive Behaviour Therapist, providing a short summary of each paper, followed by a discussion, including suggestions on further enhancing our understanding of cultural issue related to CBT and on further promoting CBT across cultures and the subcultures. They have presented a succinct rationale for the use of ACT and CFT to help Muslim GSM who might migrate to the West to avoid harsh treatment, but might feel trapped due to their experience of racism and anti-Islamic feelings in their host societies. Cultural appropriation is the adoption of certain elements from another culture without the consent of people who belong to that culture. The fourth article emphasizes understanding a clients experience of racism as part of the assessment, formulation and treatment (Beck, Reference Beck2019). Religious beliefs about causes and treatment of epilepsy, The Dimensions of Religiosity Scale: 20-item self-report measure of religious preoccupation, guidance, conviction, and emotional involvement, Formulation and treatment: integrating religion and spirituality in clinical practice, Child and Adolescent Psychiatric Clinics of North America, Meta-analysis of the efficacy and acceptability of cognitive-behavioural therapy for Arab adult populations experiencing anxiety, depression or post-traumatic stress disorder. There is also a need to test the culture-free aspects of CBT. These results indicated that the level of distinctiveness threat experienced increases the perception of cultural appropriation. Figure: Detailed depiction of the study designs and categories of cultural appropriation. Qualitative responses indicated that the culturally adapted ACT was feasible and acceptable. Psychological interventions, therefore, can play a vital role in engaging these clients. This paper reports the cultural adaptation of ACT for the Turkish-speaking community in England. The intervention is also available online (https://medicinehealth.leeds.ac.uk/downloads/download/131/results_and_resources_for_addressing_depression_in_muslim_communities). The authors provide case examples. The attitudes towards LGBTQ+ in Muslim countries have been influenced by religion and Islamic jurisprudence, as well their social, political and cultural history.