Counseling diverse clients ethically involves knowledge of one’s own cultural group, values, and awareness of one’s current stage of racial identity development as well as an understanding of minority clients’ stage of racial and cultural identity (Sue, & Sue, 2013). As a White student counselor I read the article titled, “Racism and White Counselor Training: Influence of White Racial Identity Theory and Research,” by Sherlon Pack-Brown (1999) and reviewed Sue and Sue’s (2013) stages of racial and cultural identity in order to gain personal knowledge and insight.
In Pack-Brown’s (1999) article, the relationship between racism, White racial identity, and White counselor training was investigated. Racism is an attitude, action, or system that discriminates against a person or groups of people based on the color of their skin or by their physical features. Racial identity is the sense a person has of belonging to a specific group of people and the sense that the group shares a racial heritage. For White counselors, racial identity development involves the fostering of a healthy White racial identity and sense of self as a White person. According to Pack-Brown, knowing one’s own racial identity is crucial to ethical counselor training (1999).
Racial Identity Theory consists of five assumptions: Every member of society belongs to one or more groups of people; Belonging to a group influences a person’s worldview; The United States is a race centered society and operates on a hierarchy of racial groups; A racist social environment influences the process of racial identity development; As one develops socially, one grapples with racial identity (Brown et al., 1996; Helms, 1984, 1990, 1995; Parker, 1998; Ponterotto, 1993; Pope-Davis & ...
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...aking travelers being kicked off of a train due to their behavior and because the conductor wrongly stereotyped them as Americans. He had a prejudice against Americans, which was verbally expressed.
I had a gut reaction when I read that we live in a “racially centered society” a component of Racial Identity Theory. A part of me does not want this to be true and desires to believe that we are not as focused on race as a society as this statement suggests. I realize that this reaction is because of the White privilege I have grown up with and that being racially centered does not have to translate into a negative interpretation. Racially centered with a hierarchal displacement of power and privilege is wrong. Racially centered with a celebration of racial diversity, equality and understanding would be another matter. Thus, to be a part of the celebration of racial
Hud-Aleem, Raushanah, and Jacqueline Countryman. "Biracial Identity Development and Recommendations in Therapy." Psychiatry (Edgmont). Matrix Medical Communications. Web. 09 Mar. 2016.
The Helms White Racial Identity Model, created by Dr. Janet Helms, has six stages which are now referred to as statuses. The statuses are, contact, disintegration, reintegration, pseudoindependence, immersion/emersion, and autonomy. The first status, contact, shows obliviousness to being unaware of racism. This status shows that an individual believes everyone has an equal chance to success and lacks understanding of discrimination and prejudice. The second status is the disintegration status meaning that there is conflict among an individual’s loyalty to their group and “humanistic ideals”. These people may try to avoid people of a different race, may attempt to be “color blind”, and may seek reassurance from other Whites that racism is not their fault. The next status is reintegration. If reintegration occurs, racial/ethnic minorities may be blamed for their problems.
One of Beverly Tatum's major topics of discussion is racial identity. Racial identity is the meaning each of us has constructed or is constructing about what it means to be a white person or a person of color in a race-conscious society. (Tatum, pp Xvii) She talks about how many parents hesitate to talk to their children about racism because of embarrassment and the awkwardness of the subject. I agree with her when she says that parents don't want to talk about racism when they don't see a problem. They don't want to create fear or racism where none may exist. It is touchy subject because if not gone about right, you can perhaps steer someone the wrong way. Another theory she has on racial identity is that other people are the mirror in which we see ourselves. (tatum pp18) 'The parts of our identity that do capture our attention are those that other people notice, and that reflects back to us.'; (Tatum pp21) What she means by this is that what other people tell us we are like is what we believe. If you are told you are stupid enough you might start to question your intelligence. When people are searching for their identity normally the questions 'who am I now?'; 'Who was I before?'; and 'who will I become'; are the first that come to mind. When a person starts to answer these questions their answers will influence their beliefs, type of work, where they may live, partners, as well as morals. She also mentions an experiment where she asked her students to describe themselves in sixty seconds. Most used descriptive words like friendly, shy, intelligent, but students of color usually state there racial or ethnic group, while white students rarely, if ever mention that they are white. Women usually mention that they are female while males usually don't think to say that they are males. The same situation appeared to take place when the topic of religious beliefs came up. The Jewish students mentioned being Je...
Mills (2017) outlines the difficulty that some multiracial people have with others categorizing their identity for them and the resulting feeling of being forced to identify with one group over another, while not making room for the experience of multiracial identity in of itself. Moreover, this can be a marker of oppression and discrimination, which can then impact a person’s identity as their turmoil is internalized. Mock’s (2014) experience as a biracial Black and Native Hawaiian parallels this. During her time in California and Texas, Mock grew up in a community of black people of colour and was perceived as a black person, so her identity as a Native Hawaiian was erased and not externally visible. In contrast, when living in Hawaii, Mock was treated as an outsider and nonlocal because she presented as a black woman of colour. This goes to show that intersectional identity is more than what is presented on the outside and that all racial identities need to be recognized and affirmed. Moreover, social workers can utilize the art of meeting clients where they are by letting the client tell their story, learning about their experiences, and empowering, recognizing, and validating their multiracial identities (Harkey, Sortedahl, Crook, & Sminkey, 2017). Every client will construct and experience their racial identity in a
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.
Miller, J., & Garran, A. M. (2008). Racism in the United States: Implications for the helping professions. Belmont, CA: Thomson Brooks/Cole.
One’s cultural identity consists of their race, gender, socioeconomic status, age, religion, and so on. Being aware of your own cultural identity is just as important as being aware of other’s. People’s cultural identity defines who they are, the privilege (or lack of privilege) they receive, and how society views them. It is important to understand that White individuals have more privileges than individuals of color. White individuals do not experience detriment and difficulties due specifically to their skin color and instead receive advantages. White privilege is defined as benefits that white individuals have that people of color do not (Kendall, 2012). The following walks through my personal cultural background, how it was shaped, defined, and developed, and limitations to my personal competencies.
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,
Introduction We live in a society where race is seen as a vital part of our personalities, the lack of racial identity is very often an important factor which prevents people from not having their own identity (Omi & Winant, 1993). Racism is extremely ingrained in our society and it seems ordinary (Delgado & Stefanic, 2000). However, many people denounce the expression of any racist belief as immoral (Miles & Brown, 2003) highlighting the complicated nature of racism. Critical Race Theory tries to shed light on the issue of racism, claiming that racism is ingrained in our society both in legal, cultural, and psychological aspects of social life (Tate, 1997). This essay provides us with the opportunity to explore this theory and its influence in the field of education.
Loyd and Williams (2016) define ethnic-racial identity as a “multidimensional psychological construct that represents the aspect of a person's overall identity that is associated with race or ethnicity.” These facets of racial identity develop and consolidate when a person continuously explores and associates with a specific racial group (Loyd & Williams, 2016). The more positive people feel about membership of a specific group, the stronger their racial identity will be. Neville and Cross (2017) conceptualize Black racial identity through the emphasis of being cognizant and conscious of what it means to be Black mentally, politically and socially. Sellers and Colleagues (1998) define racial identity as the importance and specific meaning one attaches to their racial group. They consider both the historical and cultural background associated with African Americans when examining their group membership. They primarily focus on the status of one's racial identity as opposed to the process of the formation of it. Sellers and Colleagues (1998) define racial identity in African Americans as “the significance and qualitative meaning that individuals attribute to their membership within the Black community.” Our current study uses Sellers and Colleagues (1998) definition of racial identity. There are four main dimensions of the MMRI: Racial Salience, Racial Centrality, Racial Regard and Racial Ideology
One important aspect relatively untouched in our main textbook is the racial identity development of helping professionals, especially the level of racial consciousness of the minority therapist and how it may impact that of the client of color. But it is equally important for counselors of color to consider their own racial consciousness and how it may interact with a client from their own group. A culturally competent counselor needs to be cognizant of and to understand how sociopolitical factors influence and shape identity. Identity development is not solely due to cultural differences but to how the differences are perceived in our society. The R/ CID framework reminds therapists of several important clinical imperatives like how within-group differences are very important to acknowledge in clients of color because not all members of a racial/ cultural group are the same. Depending on their levels of racial consciousness, the attitudes, beliefs, and orientations of clients of color may be quite different from one another. (Gone,
The purpose of this paper will explore the changes of society and how a greater need for awareness is needed in a changing population of diverse culture. The demands of multicultural competency are required by the ACA code of Ethics for mental health counselors, which enables them to have the ability to work with diverse families, gender, and other ethnic groups. The paper to examines the experiences of working in racially/ethnically, social and cultural diverse population groups. This paper will further examine the need to respect levels of diversity and address the complexities that are unique or distinctive when professionally counseling clients in today’s society.
Expressing and making known my construction of a racial and ethnic identity is important because I want people to know where I come from and where my family has come from. I do not want to be condensed down into one identity that is based off of my appearance or my name. I am more than these two signifiers. There is much more to my identity than can be collected from these two alone. When people use either of these, they are more likely to conjure up stereotypes to guess at how I am going to act, how I am going to speak, what my capabilities are, or what I am going to look like. I do not want to be labelled as something that is going to flatten my experience into a simple story that is not mine. I understand that there are intersections in mine and other people’s lives that are impactful. Patricia Hill Collins’ concept of the matrix of domination is helpful when trying to understand how our identities are constructed and how they impact our lives. She uses the concept to describe how different identities combine to form a more complete understanding of the ways in which identity impact a person’s life. People are not just raced. Gender, sexuality, and class also play a part in how individuals are treated. Race is an important piece in the puzzle of identity, but it is still just one aspect. In order to accurately understand a person, the multiple identities and positions that a position holds must be taken into
In terms of the personal and professional journey related to race I am at two distinct positions. First, from a personal perspective, I am aware and accepting of my racial identity. Further, I am aware and accepting of other’s perception of self in their process of becoming. Notwithstanding this reflection, I recognize that I am also always in the process of becoming. A lot of the challenges I encounter revolve around the methods I use to intervene with others who I perceive as struggling within the transecting spheres of race, privilege, bias, stereotypes and prejudices. Whereas before this class I was more fixed on a “matter-of-fact” type intervention, where I would point out the behavior of others (their comments, the “underlying” meaning of their remarks, etc.), and force them into a realization of their incoherence, I am now creating a less antagonistic deportment. This step of my personal journey involves categorizing importance on the underlying reactions of others towards racial dialogues (cognitive, behavioral, and emotional), and the various types of microagression being utilized in the presentation of dialogue; then, converging my energy towards finding exceptions to their biases, and providing understanding rather than a comprehensive
Sue and Sue (2016) posited that White helping professionals may bring racism unintentionally into the helping relationship if they “do not have a sense of what their Whiteness means to them” and if they “often perceive themselves as moral, good, decent human beings and find it difficult to see themselves as racist” (p. 395). Through applying the racial identity development model, it became evident that I do not have a full understanding of my own racial identity as a White individual and that I am still in the stage of actively assessing my own racial identity. While I do have a significant amount of difficulty admitting to racism, I am aware that this is something that I will have to accept and acknowledge as I progress in my development as a culturally competent counselor. It will only be through further development of my own racial identity that I can truly achieve cultural competency and ensure that I am not bringing any bias into the helping relationship. After all, the Association for Multicultural Counseling and Development (AMCD) Multicultural Counseling Competencies (1996) emphasized that culturally competent counselors “are constantly seeking to understand themselves as racial and cultural beings and are actively seeking a nonracist identity” (p.