the spirit of psycholog

1. Integrating Faith & Spirituality
IntoTrauma Recovery
Dr. LaNail R. Plummer
Shani Banks

2. 2
This webinar was developed [in part] under contract
number HHSS283201200021I/HHS28342003T from
the Substance Abuse and Mental Health Services
Administration (SAMHSA), U.S. Department of
Health and Human Services (HHS).The views,
policies and opinions expressed are those of the
authors and do not necessarily reflect those of
SAMHSA or HHS.
Disclaimer

3. Slide 2 Audio Recording
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The recording will be sent to everyone who
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website at www.nasmhpd.org
3

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5. Community of
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Dialogue
Join us for Part Two
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Dre4Xnej
Integrating Faith & Spirituality into Trauma Recovery -
Community of Practice Intimate Dialogue
June 30, 2022 from 2:00-3:00pm ET
* Dive deeper into your questions
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Part Two will be via Zoom so you will have the opportunity to
interact with the presenters verbally or via chat.

6. 6
Learning Objectives
• What trauma recovery consists of and the value of a
faith- or spirituality-based approach for individuals
with serious mental illness;
• Best practices for inquiring about a trauma survivor’s
relationship with spirituality and integrating their
beliefs into treatment and healing; and
• Incorporating Islamic faith and spirituality into trauma
work with the Black Muslim American population.

7. Trauma & Spirituality
Dr. LaNail R. Plummer
Ed.D., LPC, LCPC-S, NCC, ACS, BC-TMH
Onyx Therapy Group

8. Introduction 8
Dr. LaNail R.
Plummer
Ed.D., LPC, LCPC,
NCC, ACS, BC-TMH
CEO
Onyx Therapy
Group
Assistant
Professor
Johns Hopkins
University
Mother
2 teenagers
Wife
1 person 

9. 9
Definitions & Experiences
Trauma
Generational
Trauma
Grief
Loss
Adverse
Childhood
Experiences
(ACEs)
Additional
Categories

10. 10
Diagnoses
Acute Stress
Disorder
Post Traumatic
Stress Disorder
Major Depressive
Disorder
Dysthymia
Generalized Anxiety
Disorder
Social Anxiety
Personality
Disorders

11. 11
Purpose
Spirituality
Spiritual identity is an important part of human
development and it is essential that client’s have the
opportunity to explore their spirituality in counseling to
promote client growth and welfare (Morrison, Clutter,
Pritchett, & Demmitt, 2009).
Counselors should be familiar with the competencies for
addressing spirituality and religious issues in counseling
(ASERVIC, 2009); theories of spiritual development;
assessment tools; and interventions (Ybanez-Llorente &
Smelser, 2014).

12. 12
Definition of Terms
Spirituality
Spirituality - “a capacity and tendency that is innate and unique to
all persons. This spiritual tendency moves the individual toward
knowledge, love, meaning, peace, hope, transcendence,
connectedness, compassion, wellness, and wholeness. Spirituality
includes one’s capacity for creativity, growth, and the development
of a value system” (Cashwell & Young, 2011).
Religion -“an organized system of beliefs and rituals associated with
an institutional structure” (Blanch, 2007).
Meaning in life - “a meaning that goes beyond a merely material
experience however successful.” (Cashwell & Young, 2011).

13. 13
Importance of Spirituality
Spirituality
For many clients the issue of religion and/or spirituality plays a
central role in the development of their identities (Kocet, Sanabria,
& Smith, 2011).
Spirituality impacts the client's quality of life, personal adjustment,
psychological symptoms, ability to cope with struggles, and one’s
worldview and identity (Hoogasian & Gloria, 2015).
There is a strong association between one’s personal value system
and beliefs about spirituality and religion and one’s sense of
purpose and meaning (Giordano & Cashwell, 2014).

14. 14
Spirituality: Importance cont.
A client’s level of participation in
treatment can be misinterpreted if his/her
worldview is not considered or understood
(Ojelade et al., 2011).
Ybanez-Llorente & Smelser (2014), found
that a majority of clients welcomed and
expected their counselors to integrate
spirituality in counseling.
Counselors may be denying client growth
or violating ethical obligations if they
refuse to address spiritual beliefs
(ASERVIC, 2009; Ybanez-Llorente &
Smelser, 2014).
Incorporating spirituality into counseling,
provides cultural stability, continuity, and
positive mental health outcomes
(Hoogasian & Gloria, 2015).
A client’s spiritual and religious beliefs
could serve as agents of change in
counseling (Ybanez-Llorente & Smelser,
2014).
Therapeutic alliance is critical to success
and can be negatively affected if the
client’s belief system is not considered
(Pouchly, 2012).

15. ASERVIC Spiritual Competencies
ASERVICTreatment competencies 12-14
The professional counselor sets goals with the client that are consistent with the client’s spiritual
and/or religious perspectives.
The professional counselor is able to a) modify therapeutic techniques to include a client’s spiritual
and/or religious perspectives, and b) utilize spiritual and/or religious practices as techniques when
appropriate and acceptable to a client’s viewpoint.
The professional counselor can therapeutically apply theory and current research supporting the
inclusion of a client’s spiritual and/or religious perspectives and practices.
(ASERVIC, 2009)

16. 16
Coping Mechanisms
Spirituality in Mental Health
Done AFTER an incident and/or trigger occurs
Designed to recreate/regain emotional/mental balance,
harmony, moving on, acceptance, next steps, etc.
Like a bat in the home…after an intruders breaks the
protective factor
Like a bat, it should be nearby, something that is familiar
and you can handle, used less frequently but can allow
you to regain safety
Examples: Reflective questions, going to bed early that
day, intense physical exercise/weight-lifting, love
language lean-in, shower & cry, deep (with sound)
exhales, convo with a confidante
Protective Factors
Done BEFORE an incident and/or trigger occurs
Designed to protect you from emotional and mental
harm, overthinking, trigger responses.
Think of a fence…to protect you from intruders..
Like a fence, it should be consistent, used
frequently, assessed for repairs/wear & tear, clear,
“visible”
Examples:
Meditation, prayer, devotionals, songs, increased
self-awareness activities, setting aside time for self,
hobbies, mantras, quiet space, nostalgic memories,
exercise, etc.

17. 17
Do:
Connect with
your Source,
daily.
Worship, gratitude,
devotionals, podcast,
meditation
Increased self-
awareness:
Body scan
Communication style
Appreciation language
Give yourself
grace.
You don’t have to be
exceptional or perfect
Understanding:
Regression may occur.
Its ok

18. 18
Do:
Do nothing:
It allows your brain to
recharge
Reconnect w/
your childhood
pastimes:
Coloring, jumping
rope, watching
cartoons
Explain your
circumstances:
Give context of your
thoughts and
behaviors to “close
people”
Use your hands:
Eyes, hand, breathing
coordination
Brain pathways

19. 19
Do: When Triggered
Space is good:
Spend time alone OR
with others
Use the 6 step-
communication
process
Use the 4-step
problem solving
process
Remain clear-
headed when
triggered:
No Drinking/Spicy Foods

20. 20
4-Step Problem Solving Process
Do: When Triggered (cont.)
1. Identify the problem in 1-3 sentences
(clear & concise)
2. Acknowledge your emotions.
List/name them.
3. Compose 2-4 solutions. Whenever we
present a problem, we need to have
solutions too. It’s a matter of maturity
and “sharing the weight.”
4. Pick and implement 1 solution and try
it out.
6-Step Communication Process
1. Speaker 1 speaks
2. Speaker 2 summarizes what Speaker
1 said or asks a clarifying question
3. Speaker 1 affirms the summary or
answers the clarifying question
4. Speaker 2 responds to Speaker 1
and/or introduces new information
5. Speaker 1 summarizes what Speaker
2 said or asks a clarifying question
6. Speaker 2 affirms the summarization
or answers the clarifying question

21. 21
Therapy Options
Therapist:
Specializations
Similar past clients
Cultural competency/
intersections
Theoretical
Orientations:
Cognitive Behavioral
Therapy
EMDR
Homework:
Books, workbooks,
podcast
Change
environment:
As necessary
Creating a new
community

22. References
American Counseling Association. (2014). 2014 ACA Code of Ethics: As
approved by the ACA Governing Council. Alexandria,VA: American
CounselingAssociation.
Association for Spiritual Ethical and ReligiousValues in Counseling. (2009).
Competencies for addressing spiritual and religious issues in counseling.
Retrieved from http://www.aservic.org/resources/spiritual-competencies/
Blanch, A. (2007). Integrating religion and spirituality in mental health:The
promise and the challenge. Psychiatric Rehabilitation Journal, 30, 251-260.
doi:10.2975/30.4.2007.251.260
Briggs, K. M., and Dixon, L. A. (2013). Women’s spirituality across the life
span: implications for counseling. Counseling &Values, 58, 104-120. doi:
10.1002/j.2161-007x.2013.00028.x
Cashwell, C., &Young, S. (Eds.) (2011). Integrating spirituality and religion into
counseling: A guide to competent practice. (2nd ed.). Alexandria,VA:
American Counseling Association.
Giordano,A. L., & Cashwell, C. S. (2014). Entering the sacred: Using
motivational interviewing to address spirituality in counseling. Counseling
andValues, 59, 65-79. doi:10.1002/j.2161-007X.2014.00042.x

23. References
Gomi, S., Starnino, R.V., and Canada, R. E. (2014). Spiritual
assessment in mental health recovery. Community Mental
Health Journal, 50, 447-453. doi: 10.1007/s10597-013-9653-z
Hoogasian, R. O., & Gloria,A. M. (2015).The healing powers of a
patron espiritual: Latina/o clinicans understanding and use of spirituality
and ceremony in psychotherapy. Journal of Latina/o Psychology, 3, 177-
192. Retrieved from http://dx.doi.org/10.1037/lat0000045
Kocet, M. M., Sanabria, S., and Smith, R. M. (2011). Finding the spirit within:
religion, spirituality, and faith development in lesbian, gay, bisexual
individuals. Journal of LGBT Issues in Counseling, 5, 163-179.
doi:10.1080/15538605.2011.633060
Moodley, R. & Sutherland, P. (2010). Psychic retreats in other places: Clients
who seek healing with traditional healers and psychotherapists.
Counselling Psychology Quarterly, 23(3), 267-282.
doi:10.1080/09515070.2010.505748
Morrison, J. Q., Clutter, S. M., Pritchett, E. M., & Demmitt, A. (2009).
Perceptions of clients and counseling professionals regarding spirituality
in counseling. Counseling andValues, 53, 183-194.

24. References
Ojelade, I. I., McCray, K., Ashby, J. S., & Meyers, J. (2011).
Use of Ifa as a means of addressing mental health
concerns amongAfrican American clients. Journal of
Counseling and Development, 89(4), 406-412.
Pouchly, C. A. (2012).A narrative review: Arguments for a
collaborative approach in mental health between
traditional healers and clinicians regarding spiritual
beliefs. Mental Health, Religion andCulture, 15(1), 65-85.
Richards, P. S., Bartz, J. D., & O’Grady, K.A. (2009).Assessing
religion and spirituality in counseling: Some reflections and
recommendations. Counseling andValues, 54, 65-79.
Ybanez-Llorente, K., & Smelser, K. (2014).Client as expert:
Incorporating spirituality using the tree ring technique.
Counseling andValues, 59, 35-48. doi:10.1002/j.2161-
007X.2014.00040.x

25. STAY IN TOUCH
25
Dr. LaNail R. Plummer
OnyxTherapy Group
www.onyxtherapygroup.com
Dr.plummer@onyxtherapygroup.com
IG: OnyxTherapyGroup/MahoganySunshine
LinkedIn:
OnyxTherapy Group/Dr. LaNail R. Plummer
Johns Hopkins University
https://education.jhu.edu/directory/lanail-
plummer-edd/
lplumme2@jhu.edu

26. Black Muslim Trauma & Post
Traumatic Growth
Shani Banks
Founder, Holistic Muslim Healing

27. 27
Who am I?
Positioning Statement
• Black, Muslim woman
• Wife, daughter, sister, friend
• Mental health counselor
• Gestalt therapy, dance/movement therapy, social
constructivism, trauma-sensitive yoga
• Founder at Holistic Muslim Healing

28. Webinar Objectives
By the end of this webinar, you will:
• Gain awareness of the heritages, values, beliefs, and
acculturative experiences of certain Black Muslims.
• Understand the ways in which trauma and intersectional
invisibility can affect Black Muslim mental health.
• Learn how Islamic spirituality maps on to post-traumatic growth
to support Black Muslims in mental health treatment.
• Gain a set of tools and resources to refer to in your work with
Black Muslim populations.
28

29. 29
Black Muslim Identity
El-Hajj Malik El-Shabazz (Malcolm X) Ibtihaj Muhammad Congressman Keith Ellison Judge Sheila Abdus Salaam
Busta Rhymes Muhammad Ali
SZA
Representative Ilhan Omar

30. Black Muslim Identity
• Between 15-20% of enslaved Africans in the U.S. were Muslims
(Harvard Divinity School, 2018).
• The Nation of Islam, popular in the early 1900s, has lost prominence
with Black Muslims.
• Today, 52% of Black Muslims identify as Sunni and 27% identify with no
denomination (Mohamed & Diamant, 2020).
• Black Muslims range across ethnicity, citizenship, ability,
sexuality, presentation, religious adherence, and spirituality.

31. Black Muslim Identity
• Black Muslims are any Muslims who identify as Black.
• Black Muslims are a small portion (2%) of the U.S. Black
population, and a substantial part (20%) of the U.S. Muslim
population (Mohamed & Diamant, 2020).
• Black Muslims make up 59% of native-born Muslims (Harvard
Divinity School, 2018).
• Roughly half of all Black Muslims are converts to Islam (Mohamed
& Diamant, 2020).
31

32. Black Muslim Trauma
• Invisible intersectionality refers to the “doubly marginalized status of
people with intersectional subordinate group identities” (Purdie-
Vaughns & Eibach, 2008)
• Black Muslims are uniquely affected both by anti-Black racism and
anti-Muslim discrimination, bigotry, violence, and multiple lineages of
intergenerational trauma.
• Black Muslims perceive more racial discrimination against Blacks than
other Black Americans (Mohamed & Diamant, 2020).
• Black Muslims also perceive more religious discrimination against
Muslims than non-Black Muslim Americans (Mohamed & Diamant,
2020).
32

33. Intersectional Invisibility
Black Muslim Trauma
• Erasure from the larger Black American community as non-
prototypical members.
• Erasure from the general conception of American Muslims
as exclusively Arab/South Asian.
• Dual criminalization of Black and Muslim communities –
racialized policing, mass incarceration, Countering Violent
Extremism (CVE) program, Islamophobia
• Anti-Black religious spaces – bullying in Islamic schools,
microaggressions within mosques, discrimination in mosque
leadership positions
• De-centered from the fight against Islamaphobia in non-
Muslim liberal discourse.
Bobby Rogers (@BobbyRogers_)
Muslim Anti-Racism Collaborative, 2018

34. Black Muslim Mental Health
• High rates of physical, emotional, racial, and intergenerational
trauma (Adam, 2018).
• Black Muslims are likely to experience depression, anxiety,
subclinical paranoia, and alcohol use due to religious
discrimination (Aftab & Khandai, 2018).
• Due to racial discrimination, Black Muslims are also likely to report
lower levels of overall life satisfaction and happiness (Williams,
2018).
34

35. 35
Belly Breathing
Check-In: Settling Our Collective Body
• Focus your attention on the center of your belly.
• Breath in and out, pulling the air into your belly.
• Follow your breath as it flows from nose to throat,
lungs, and belly.
• Stop and notice what you experience in your body.
Menakem, 2017
From Ch. 10 – Your Soul Nerve

36. 36
Black Muslim Help Seeking
• Black Muslims are considered a high-risk population that are often late to
seeking treatment for mental health issues.
• Generally, Black Muslims will only seek help from a mental health
professional after first going to immediate family, community and
religious leaders, and a primary care provider.
• May be less likely to pursue formal psychiatric services due to stereotype
threat and spend less time on average in the treatment process.
• Only a small fraction of Muslims will perceive mental health issues as
owing to a supernatural cause or preferring non-pharmalogical
interventions such as prayer to treatment.
Adam, 2018

37. Improving Black Muslim MH Outcomes
• Provide early mental health education in Black Muslim communities.
• Identify personal gaps in your mental health education to Black Muslim communities.
• Partner with existing Black Muslim individuals, organizations, and communities.
• Establish safe environments for Black Muslim healing.
• Validate the lived experience of Black Muslims in areas of acculturation, power and privilege,
and heritage.
• Recognize both the singularity of the individual and their connection to larger societal issues.
• Increase familiarity with culturally and spiritually authentic interventions.
• Broaden your personal scope of Black Muslim cultural and spiritual competency through
reading, training, and conversations.
• Embrace diversity that includes rather than understates spiritual and religious intersectionality.
• Confront your personal biases and assumptions.
37

38. Awareness of Views Regarding Black
Muslim Identity
1. What are my beliefs about Islam as a religion?
2. What do I feel when I hear “Black Lives Matter” (BLM)?
3. How suspicious am I of Muslims being, knowing, or aiding terrorists?
4. What are the social, historical, and political facts that started the BLM
movement?
5. What are my views about Islam – negative, positive, or neutral?
6. What are my reactions (thoughts, feelings, etc.) to the BLM movement?
7. What are my reactions to watching videos of police brutality against
Black men, women, and children?
Al’Uqdah, Hamit, & Scott, 2019

39. “The notion of struggle is something that
has been deeply ingrained in [Black
American] communities, and you cannot
adequately struggle unless you have a
strong sense of spirituality with you”
Shaykh Khalil Abdur-Rashid
Muslim Chaplain, Harvard University

40. “The Black Muslim Litany”
Protective elements of spirituality
40
Faith Life Intellect
Family Property Honor/Dignity
Hilliard & Abdur-Rashid, 2019

41. Post-Traumatic Growth (PTG)
Post-traumatic growth refers to “the positive psychological change
that is experienced as a result of the struggle with highly challenging
life circumstances.”
• Greater appreciation of life
• Greater appreciation and strengthening of close relationships
• Increased compassion and altruism
• The identification of new possibilities or a purpose in life
• Greater awareness and utilization of personal strengths
• Enhanced spiritual development
• Creative growth
Kaufman, 2020

42. Mapping Black Muslim Litany on to PTG
42
Faith Spiritual Change/Compassion and altruism
Life Appreciation of life
Intellect Creative growth
Family Relationships with others
Property New possibilities in life
Honor Personal strength
Kaufman, 2020

43. Encouraging Black Muslim PTG
• Provide psychoeducation on relevant physical, emotional,
behavioral, and spiritual realities of trauma.
• Highlight spiritual strategies for self and community care
such as prayer and meditation.
• Center the voices, research, and clinical care of Black
Muslim mental health professionals.
• Create safe spaces and engage the narratives of Black
Muslims as legitimate Black people and legitimate Muslims.
• Remember that spirituality can be helpful but is not central
to every Black Muslim.
Kaufman, 2020

44. 44
Resources for Black Muslim Healing
• Black Islam Syllabus by Kayla Renee
Wheeler
• The Sky is Ours: Self-Care Primer for
Black Muslims by Muslim Wellness
Foundation
• Black Muslim Intersectional Invisibility
by Black Muslim Psychology
Conference
• Institute for Social Policy and
Understanding (IPSU) Black Muslim
Research Database
• DSM-5 Handbook on the Cultural
Formulation Interview
• APA Guidelines for Providers of
Psychological Services to Ethnic,
Linguistic, and Culturally Diverse
Populations

45. 45
Thank You!
Shani Banks
Holistic Muslim Healing
info@holisticmuslimhealing.org

46. 46
References
Adam, B. (2018). Addressing the mental health needs of African American muslims in an era of Islamophobia. Islamophobia and Psychiatry, 257–266. https://doi.org/10.1007/978-3-030-00512-
2_22
Aftab, A., & Khandai, C. (2018). Mental health disparities: Muslim Americans. Mental Health Disparities: Muslim Americans. Retrieved March 25, 2022, from
https://www.psychiatry.org/File%20Library/Psychiatrists/Cultural-Competency/Mental-Health-Disparities/Mental-Health-Facts-for-Muslim-Americans.pdf
Al'Uqdah, S. N., Hamit, S., & Scott, S. (2019). African American Muslims: Intersectionality and cultural competence. Counseling and Values, 64(2), 130–147. https://doi.org/10.1002/cvj.12111
Harvard Divinity School, R. L. P. (2018). Islam Case Study Minority in America 2018. Retrieved March 25, 2022, from
https://hwpi.harvard.edu/files/rpl/files/minority_religion_islam.pdf?m=1595344231
Hilliard, R., & Abdur-Rashid, K. (2019, April 30). The Black Muslim's litany: Why centering your spirituality might be the most revolutionary thing you can do (part 1). Sapelo Square. Retrieved
March 25, 2022, from https://sapelosquare.com/2017/12/27/black-muslims-litany-pt1/
Kaufman, S. B. (2020, April 20). Post-traumatic growth: Finding meaning and creativity in adversity. Scientific American Blog Network. Retrieved March 25, 2022, from
https://blogs.scientificamerican.com/beautiful-minds/post-traumatic-growth-finding-meaning-and-creativity-in-adversity/
Menakem, R. (2017). My grandmother's hands: Healing racial trauma in our minds and Bodies. Central Recovery Press.
Mohamed, B., & Diamant, J. (2020, August 18). Black Muslims account for a fifth of all U.S. Muslims, and about half are converts to Islam. Pew Research Center. Retrieved March 25, 2022, from
https://www.pewresearch.org/fact-tank/2019/01/17/black-muslims-account-for-a-fifth-of-all-u-s-muslims-and-about-half-are-converts-to-islam/
Muslim Anti-Racism Collaborative, (M. A. R. C. (2018). The MuslimARC Story. Muslim Anti-Racism Collaborative. Retrieved March 25, 2022, from https://www.muslimarc.org/about
Purdie-Vaughns, V., & Eibach, R. P. (2008). Intersectional invisibility: The distinctive advantages and disadvantages of multiple subordinate-group identities. Sex Roles, 59(5-6), 377–391.
https://doi.org/10.1007/s11199-008-9424-4
Williams, D. R. (2018). Stress and the mental health of populations of color: Advancing our understanding of race-related stressors. Journal of Health and Social Behavior, 59(4), 466–485.
https://doi.org/10.1177/0022146518814251

47. Thank You!
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