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Mental health practitioners have a moral and ethical responsibility to provide effective interventions to all clients by explicitly accounting for cultural contexts and cultural values relevant to clients’ wellbeing (Trimble & Fisher, 2006). The increasing cultural diversity of North America and the increasing visibility of cultural issues in the practice of counseling have helped the profession to recognize this responsibility (Sue & Sue, 2016). Mental health professionals are becoming more aware of multicultural issues, such as ethnic identity development and the need to improve the accessibility and quality of mental health services for individuals of historically oppressed racial/ethnic groups (Sue & Sue, 2016).
Human identities are
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The model posits that our self-perceptions are made of unique, individual aspects, such as genetic endowment and non-shared experiences; aspects of the group level are elements such as gender, religious preference, culture, ethnicity, geographic location, and age; and finally, the universal aspects of human beings, such as common life experiences, self-awareness, and also the biological and physical similarities (Arredondo & Glauner, 1992).
The first stage of the model is the individual level. This level is the belief that all individuals are different, and there are no two that are alike (Arredondo & Glauner, 1992). The second level of the Tripartite Model of Personal Identity is the group level. The group level is the acceptance that all individuals have some things in common with one another (Arredondo & Glauner, 1992). The third, and final, stage of the Tripartite Model of Personal Identity is the universal level. This is the belief that all individuals are more alike than are different and that all people share the same characteristics (Arredondo & Glauner, 1992). However, believing that every person is the same could completely diminish any sense of individualism and heterogeneity found in one’s ethnic culture (Hays, 2016). In the following paragraphs, I will summarize the interview with a Costa Rican immigrant named Mario. I will also address how his worldview has been impacted by each of the identity markers within the ADDRESSING
Cuéllar, I., & Paniagua, F. A. (2000). Handbook of Multicultural Mental Health : Assessment and Treatment of Diverse Populations. San Diego, CA: Academic Press.
It is pertinent to study the history of racial oppression when preparing to counsel a client from an ethnic minority if the counselor is from the majority culture. The problem is it would be difficult to examine the complete history and would be highly impossible especially in a short time. However, a therapist can gain knowledge of some of the essentials of history such as, religion, family structure, and background information. If the therapist or counselor is uncomfortable counseling these individuals he/or she can refer the client to someone who has more knowledge or has the same cultural background as the client. For instance, a therapist must become aware of the sociopolitical dynamics that form not only their clients’ views, but their own as well. Racial and cultural dynamics may interfere into the helping process and cause misdiagnosis, confusion, pain and reinforcement of biases and prejudices towards their client.
It is important to include cultural issues in the helping process to be more effective. We also need cultural competence because the U.S. is becoming more diverse. Therefore with diversity comes different beliefs, norms, and values. Eurocentric values dominate sciences and began cultural universals which puts the clash of dominate and non-dominate cultural behaviors in motion. In 1996 the NASW Code of Ethics increased the recognition of cultural competence. It is important to know diversity exist within ethnic and cultural groups because social workers need to know that relationships between helping professionals and clients may be strained. This happens because of the distrust between groups. Another important aspect is that the professional realizes their own values, biases, and beliefs. The reason for this is because they must value diversity to start with and understand the dynamics of difference. Culturally competent practitioners have to go through developmental process of using their own culture as a starting point to meet all behaviors. Striving for cultural competence is a long term process of development. The literature on cultural competence is theoretical and conceptual. They have not been evaluated in a systematic way. Roughly there are 2 million Native americans in the U.S. Which survive decimating disease, over-repressed in child welfare system, suffer from health problems, and are among the poorest people in the United States. Working with them clearly falls within the social work clearly mandate to serve vulnerable and oppressed clients. However, we do not know how many people from this group is actually receiving help from social workers. Even though it is important to train social workers to provide care in th...
Counselors today face the task of how to appropriately counsel multicultural clients. Being sensitive to cultural variables can be conceptualized as holding a cultural lens to human behavior and making allowances for the possibility of cultural influence. However, to avoid stereotyping, it is important that the clinician recognize the existence of within-group differences as well as the influence of the client’s own personal culture and values (Furman, Negi, Iwamoto, Shukraft, & Gragg, 2009). One’s background is not always black or white and a counselor needs to be able to discern and adjust one’s treatment plan according to their client.
Culture can be defined as behaviors exhibited by certain racial, religious, social or ethnic groups. Some factors in which culture may vary include: family structure, education, and socioeconomic status (Kodjo, 2009). Some may think cultural competence is something that has an end point, however, when the big picture is seen, it is a learning process and journey. From the writer’s perspective, the client-therapist relationship can be challenging. Culturally competent therapists must realize that behaviors are shaped by an individual’s culture. Many changes are taking place within the United States cultural makeup. Therapists and healthcare professionals are being challenged to provide effective and sensitive care for patients and their families. This type of culturally sensitive care requires the professional to be open and seek understanding in the patients diverse belief systems (Kodjo, 2009).
Race and ethnicity can influence a client’s experience of self and others in a variety of ways. A client’s personal race and ethnicity can influence his or her experience within the context of therapy through the set of beliefs he or she brings into the room. This set of beliefs and customs influences how he or she views therapy and whether there is motivation to be there. If the client’s culture does not usually seek therapy for their problems, or even believe in mental illness, it is likely the client will have apprehensions about trusting or speaking to the clinician. If the clinician is not aware of this possibility, the clinician may wonder why the client is in therapy if he or she will not speak or allow rapport to be built. A responsible clinician will take this into consideration.
Personal identity, in the context of philosophy, does not attempt to address clichéd, qualitative questions of what makes us us. Instead, personal identity refers to numerical identity or sameness over time. For example, identical twins appear to be exactly alike, but their qualitative likeness in appearance does not make them the same person; each twin, instead, has one and only one identity – a numerical identity. As such, philosophers studying personal identity focus on questions of what has to persist for an individual to keep his or her numerical identity over time and of what the pronoun “I” refers to when an individual uses it. Over the years, theories of personal identity have been established to answer these very questions, but the
...ge of all of their options for treatment. Another very important thing that can be done is to educated mental health professionals about the different aspects of the Asian culture. Being aware of how Asians view and how they have traditionally treated mental illnesses is extremely important to treating people from Asian cultures. Lastly, being open to using modern counseling and drug therapies with tradition ways of treatment is a great way to overcome the challenges of treating Asians.
Health promotion strategies and stigma issues can also be addressed in a culturally competent way. Since mental health services may be unknown to immigrants, there needs to be clarification about what the services are and how they can improve an individual’s health (Kirmayer et al., n.d., as cited in Thomson et al., 2015). Socioeconomic issues can also accompany immigration and lead to added stress on new residents. There is a need for mental
In some countries, seeking medical help for mental health issues is the reasonable thing to do, where other cultures may view it as taboo and believe those matters should be left to religion or the family. Another vital aspect of multicultural counseling is the relationship between the therapist and counselee. It is essential that both parties are aware of the existing cultural differences. As a professional counselor, I will continue to educate myself properly, so as to give the best counsel by building trust and rapport. A few other aspects to keep in mind is learning to become culturally sensitive to communication and steering clear of trigger words or speech that the client may find offensive. Also, being aware of spatial distance is necessary. Some cultures prefer close contact and others may find too close of a distance
Unlike cultural competence, Anti- racism and the Anti-oppression framework has a clear focus, to directly address oppressive practices, and privilege in large institutions. In the “ More than being against it: Anti– racism and Anti –oppression in mental health services “ the authors Simon Corneau and Vicky Stergiopouls, identify seven strategies of the anti-racism and anti-oppression that should be employed when practicing direct service with clients. These seven strategies are "empowerment, education, alliance building, language, alternative, healing strategies, advocacy, social justice/activism, and fostering reflexivity” (Corneau & Stergiopoulos, 2012). The goal of using these seven strategies with clients is to engage the client in the process of care by recognizing the strengths and knowledge that the client brings to the relationship and honoring the idea that there is a racial feature of oppression that is inherent in the dynamics of the client clinician relationships. For example, the use of this practice in my current job with the Family Drug Courts could have a profound effect on the outcomes for both parents and children involved in the program. One example is the case of a 28-year-old mother of three that was separated from her children because of her drug addiction. This parent had an extensive history of trauma,
Kim, B. S. K., Ng, G. S., & Ahn, A. J. (2005). Effects of client expectation for counseling success, client-counselor worldview match, and client adherence to asian and european american cultural values on counseling process with asian americans. Journal of Counseling Psychology, 52, 67-76.
There are different perspectives, however, which put stress on various aspects of culture and try to identify its boundaries and its substitutes. Some regard culture as separate entity from demographic factors, some point out acculturation as one of the obstacles, which makes culture difficult to identify, some show how an intimate and meaningful relationship between a counsellor and a culturally different client to be established. In this essay I will be discussing what the different concepts of understanding of culture in Counselling are, by examining different authors and perspectives and evaluating their strengths and weaknesses.
The tripartite framework is used to explore the formation of personal identity. The three levels of the structure include individual level, group level, and universal level.
In order to effect social justice changes within counseling, counselors will have to re conceptualize the traditional perception of counseling. Conversely, acquiring multicultural competence is necessary to addressing social justice and ethical issues encountered within the counseling process as according to the ACA code of ethics, “counselors have an ethical obligation to be multiculturally competent” (Lee, 2007, p. 182). Multicultural competence requires counselors to be aware of their own values, attitudes, beliefs and behaviors and how they might impact the way they relate to their clients. Also, counselors will need to acquire knowledge and understanding of the worldviews of the diverse clients they serve. “Culturally competent counselors acting from a virtue ethics perspective recognize that the counseling relationship is situated in a shared community that includes clients, their social support systems, and a variety of resources that might be enlisted in removing systematic barriers to client growth” (Lee, 2007, p.