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Honeycomb Wellness

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Honeycomb wellness wheel

Du’aa Moharram

Today's Roadmap

Today's Roadmap

learning objectives

Attendees will...

By the end of the training, attendees will... At the end of the training, attendees will...

analyze their ability to address Muslim students’needs before the Honeycomb Wellness Wheel is presented to them apply the Honeycomb Wellness Wheel to 3 examples of working with Muslim students create suggestions for the expansion of the Honeycomb Wellness Wheel due to examples of working with Muslim students

theory

Peek’s (2005) religious

identity development model

Intersectionality (Crenshaw, 1989)

students

students of faith &

their context in life

Spirituality: greatest predictor to sense of community to students of color (McIntosh, 2015)

Positionality (Zine, 2004)

why the honeycomb wellness wheel?

competency & care

Do you feel competent in caring for the needs of Muslim students?

Why or why not?

the woven fabric

Muslim community in the US is incredibly hetereogenous

Sect:

• Sunni

• Shia

• Ismaili

• Ahmadi

• Gender

• Sexuality

• Neurodiversity

• Dis/ability

Culturalbackground:

• Black/AfricanAmerican(28%)

• Asian(23%)

• White(19%)

• Arab(14%)

• Hispanic(8%)

• NativeAmerican(lessthan5%)

Goal:todevelopa stronginternal locusofcontrol context Islamophobia:

• unfounded hostility of Islam OR fear of Islam or Muslims, as a social group

• introduced in the late 80s, coinciding with a wave of immigration from Muslim-majority countries

Spiritual&religiousidentitymodel

• spirituality:subjectiveandinward aspectsoffaith

• religion:institutional&outward expressionsoffaith

Howcanwecontribute tothepsychological wellnessofMuslim students?

• faith:intersectionofreligion& spirituality

context

• CAIR: more than 8,000 reports of Islamophobia in 2023

• 56% increase from the previous year (Chavez, 2024)

Islamophobiaassociated withpoormentalhealth outcomes(Awad,2023)

• depression,anxiety

• lowself-esteem

Howcanwecontribute tothepsychological wellnessofMuslim students?

Myers et. al, 2000

hinchcliffe & wong, 2010

Els, D. A., & De la Rey, R. P., 2006

HONEYCOMB Wellness Wheel1.0

Bronfenbrenner, 1994; Main, 2023

• Identities: Black Muslim woman

⚬ Hijabi

• Experiences: anti-Blackness and Islamophobia

case studies

• Identities: nonbinary queer Muslim

• Experiences: homophobia and transphobia

• Identities: SouthAsian Muslim man

• Experiences: Islamophobia and racism

Salma Ali Aisha

suggestions

Expansions on the Honeycomb

conclusion

The work is not done; this is just the beginning of the resources that Muslim students need.

Continue to stay updated on the experiences of Muslim students through publications on Inside Higher Ed and the Chronicle of Higher Education

SPIRITUALITYMATTERS!

Thank you for listening!

Abo-Zena, M. M.,Acar, S., & Pizzo, L. (2025). Operationalizing radical hope: Broadening whole-child approaches to restructure the whole system. Journal of Childhood, Education & Society, 6(3).

Afshar, H. (2008). Can I see your hair? Choice, agency and attitudes: the dilemma of faith and feminism for Muslim women who cover. Ethnic and racial studies, 31(2), 411-427. https://doi.org/10.1080/01419870701710930

American College PersonnelAssociation & NationalAssociation of Student PersonnelAdministration. (2015). Professional CompetencyAreas for StudentAffairs Educators. https://www.naspa.org/images/uploads/main/ACPA_NASPA_Professional_Competencies_FINAL.pdf

Awad, R. (2023, November 16). The Devastating Mental Health Effects of Islamophobia. TIME. https://time.com/6335453/islamophobia-mental-health-effects-essay/

Baxter Magolda, M.,Abes, E., & Torres, V. (2009). Epistemological, intrapersonal, and interpersonal development in the college years and young adulthood. In M. C.

Smith & N. DeFrates-Densch (Eds.), Handbook of research on adult learning and development, (pp. 183-219). Routledge.

Beale Spencer, M., Harpalani, V., Cassidy, E., Jacobs, C.Y., Donde, S., Goss, T. N., ... & Wilson, S. (2015). Understanding vulnerability and resilience from a normative developmental perspective: Implications for racially and ethnically diverse youth. Developmental psychopathology: Volume one: Theory and method, 627-672.

Bowman, N.A., Small, J.L. Do College Students Who Identify with a Privileged Religion Experience Greater Spiritual Development? Exploring Individual and Institutional Dynamics. Res High Educ 51, 595–614 (2010).

https://doi.org/10.1007/s11162-010-9175-2

Chamberlain,A. W., & Newkirk-Kotfila, E. (2022) (Mis)Understanding Students:Approaches toAffirming Student Identities. NationalAssociation of Student PersonnelAdministration. https://www.advisingsuccessnetwork.org/wp-content/uploads/NASPA_MisUnderstanding_2022.pdf

Chavez, N. (2024,April 2). CAIR says it received more than 8,000 complaints of anti-Muslim bias in 2023 – a 56% increase over previous year. CNN. https://www.cnn.com/2024/04/02/us/cair-muslim-bias-complaints-2023/index.html

DerrickA. Bell, Who'sAfraid of Critical Race Theory, 1995 U. ILL. L. REV. 893, 910 (1995)

Els, D.A., & De la Rey, R. P. (2006). Developing a holistic wellness model. SAJournal of Human Resource Management, 4(2), 46-56.

Hankivsky, O. (2014). INTERSECTIONALITY101. The Institute for Intersectionality Research & Policy, SFU.

https://resources.equityinitiative.org/bitstream/handle/ei/433/2014%20Hankivsky%20Intersectionallity%20101.pdf?sequence=1

&isAllowed=y

Hinchliffe, L. J., & Wong, M.A. (2010). From services-centered to student-centered:A“wellness wheel” approach to developing the library as an integrative learning commons. College & Undergraduate Libraries, 17(2-3), 213-224.

Lori Peek, Becoming Muslim: The Development of a Religious Identity, Sociology of Religion, Volume 66, Issue 3, Fall 2005, Pages 215–242, https://doi.org/10.2307/4153097

McIntosh, E. J. (2015). Thriving and Spirituality: Making Meaning of Meaning Making for Students of Color.About Campus, 19(6), 16-23. https://doi-org.proxy.libraries.rutgers.edu/10.1002/abc.21175

Myers, J. E., Sweeney, T. J., & Witmer, J. M. (2000). The wheel of wellness counseling for wellness:Aholistic model for treatment planning. Journal of counseling & development, 78(3), 251-266.

references

Patton, L.D, Renn, K.A., Guido, F. M., & Quaye, S. J. (2016). Student development in college: theory, research, and practice (3rd ed). Jossey-Bass.

Rivas‐Drake, D., Hughes, D., & Way, N. (2009).Apreliminary analysis of associations among ethnic–racial socialization, ethnic discrimination, and ethnic identity among urban sixth graders. Journal of Research on Adolescence, 19(3), 558-584.

Siner, S. (2015). The evolution of spiritual and faith development theories. In J. L. Small (Eds.), Making meaning:

Embracing spirituality, faith, religion, and life purpose in student affairs (pp. 1836-57). Stylus.

Strayhorn, T. L. (2021). Racing the rainbow:Applying critical race theory to LGB(TQ²) ethnic minority college students’ development. In F.A. Bonner, R. M. Banda, S. L. Smith, & a.f. marbley (Eds.), Square pegs and round holes:Alternative approaches to diverse college student development theory (pp. 207 - 223). Stylus.

Sullivan, Nikki.ACritical Introduction to Queer Theory (2003). ISBN 978-0814798416

Wells, J. B. (2015). CAS Professional Standards for Higher Education. CAS Publications Editor.

Williams, R. H., & Vashi, G. (2007). “Hijab” andAmerican Muslim Women: Creating the Space forAutonomous Selves. Sociology of Religion, 68(3), 269–287. http://www.jstor.org/stable/20453164

Winchester, D. (2008). Embodying the Faith: Religious Practice and the Making of a Muslim Moral Habitus. Social Forces, 86(4), 1753–1780. http://www.jstor.org/stable/20430827

Zine, J. (2004). Creating a Critical Faith-Centered Space forAntiracist Feminism: Reflections of a Muslim Scholar-Activist. Journal of Feminist Studies in Religion, 20(2), 167–187. http://www.jstor.org/stable/25002508

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