Archive for September, 2009
Multicultural Counseling: Understanding a Client’s Level of Acculturation
Posted by Nick Roy in Theories of Counseling Monday, 21 September 2009 10:37 No Comments
When dealing with multicultural clients in counseling, it is best to understand the clients’ level of acculturation. Acculturation is the exchange of cultural features that results when groups of individuals having different cultures come into continuous first hand contact; the original cultural patterns of either or both groups may be altered, but the groups remain distinct.
This article compares and contrasts the level of acculturation for two Liberty University students who are also in counseling with Dr. Fernando Garzon, Associate Professor of Psychology at Liberty University. Hitomi was an informal interview, while Stan was a crisis session to the U.S. culture.
My assessment of acculturation in these individuals includes: a) language use – Hitomi (Hawkins, 2009) said she reads and writes slower than American students, and struggles with some conversations. Stan does not struggle. However, his native language is important for emotional processing, and Dr. Garzon effectively used language switching (Rivera, 1995) to facilitate this. This helps the client be more spontaneous, less inhibited, and helps bring up repressed memories. (Rivera, 1995). b) generational conflict – both are first-generation intercultural students for approximately five years. Stan’s family in Russia is Christian; Hitomi’s family are atheist, and do not support her religion (Hawkins, 2009). c) persons of color – Stan, a white European has not faced race discrimination. Hitomi, a person of color, has not faced race discrimination, although her circle of friends is limited to Liberty students. d) social supports – both students have primary relationships with Americans. In general, these two students demonstrate biculturalism.
Gladding (2009) informs us that during the initial interview we work with the client to identify the problem. It is important, he tells us, to be flexible with our initial assessment because as we gather more information in future sessions, our view of the problem may change. Assessing a client’s acculturation from an initial interview is not something a counselor would cast in stone; instead, they should reconsider this as more information is revealed in future sessions. As this information is gathered, a counselor would reassess what they have observed about the client’s acculturation as the counseling relationship grows.
As cited by Diller (2007), the work of Marin (1992) views the impact of acculturation based on “the kinds of material that have been gained or lost through acculturation”. Marin’s three levels, and in particular, the immediate level, point to an individual who uses the current language, and associates with the predominant ethnic group of that country. A significant acculturation occurs when they adopt values of the current culture (Diller, 2007). Hitomi left her atheist family and predominantly atheist country to pursue education and life as a Christian. Her values have become increasingly dissimilar to that of her native culture, and for these reasons, my initial assessment is that of intermediate and leaning toward advanced acculturation. With Stan, when asked how his wife was doing, he replied “She hasn’t been very close because of the language barrier.” From this I know she is not Russian, and in future sessions, I can learn her ethnicity.
To help with future assessments, I would like to better understand Japanese gender norms. I felt Hitomi would feel less inhibited speaking to a white female with warmth and empathy. Hill et al. (1988) supports this in his study of counselors using self-disclosure. Their clients reported feeling more normal and reassured, and experiencing greater amounts of insight and sharing. (Kim, B., Hill, C., Gelso, C., Goates, M., Asay, P., and Harbin, J., 2003). In dealing with Russian clients I would want to know more about their grieving process and norms for each gender.
References
Diller, J. V. (2007). Cultural diversity (3rd ed.). Thomson, Brooks/Cole: Belmont, CA.
Gladding, S.T. (2009). Counseling: A comprehensive profession. Pearson: Upper Saddle River, NJ.
Hawkins, R. (2009). Counseling 504 Lecture #1. Acculturation 1. [Power Point]. Lynchburg, VA: Liberty University Distance Learning Program.
Kim, B., Hill, C., Gelso, C., Goates, M., Asay, P., and Harbin, J. (2003). Counselor self-disclosure, East Asian American client adherence to Asian cultural values, and counseling process. Journal of Counseling Psychology, 50, 3, 324–332.
Santiago-Rivera, A. (1995). Developing a culturally sensitive treatment modality for bilingual Spanish-speaking clients: incorporating language and culture in counseling. Journal of Counseling & Development, 74, 12-13.
Popularity: 26% [?]
Counseling Arab Americans Part II
Posted by Nick Roy in Theories of Counseling Tuesday, 15 September 2009 20:36 No Comments
The view that many Muslim’s have of Christianity helps to bring clarity to some of the issues surrounding extremism. These Muslims do not want to be led away from their faith by mainstream culture, as they believe Christians any many others have. They seek to control the media, as well as the practices of their followers by using force and laws to keep people practicing “pure” Islam. It is easy to understand why such a fear of corruption of faith would exist and such measures to control and convert to strict Islam are taken given the way that many believers of various faiths live today, appearing more like the secular world than those practicing true faith (Liberty University, 2009; Johnson, n.d.)
References
Liberty University (2009). The Middle East, Muslims, and Christians. Liberty University: Lynchburg, VA.
Johnson, J. (n.d.). Islam and Wahhabism. Regent University: Virginia Beach: VA.
McGoldrick, M., Giordano, J., & Garcia-Preto, N. (2005). Ethnicity & Family Therapy. (3rd ed.). Guilford Press: New York, NY.
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Counseling Arab Americans
Posted by Nick Roy in Theories of Counseling Sunday, 13 September 2009 21:45 No Comments
Arabs are passionate about their culture as demonstrated by the strong nationlism. Arab societies can be characterized as authoritan and collective. The Arab family is the focal point as Arab society is a collective society. Individuals in Arab society do not have the same freedom as you and I have in this country. In the United States, we are taught to become all that we can be as individuals. We have an internal locus of control; that we are in control of our own destinies. We can control how our future can turn out.
In Arab society, Arabs have an external locus of control; that they are bound by external forces beyond their control. They claim that what happens to them is the will of God. Individuals in Arab families are restricted from developing an individuated self. They cannot branch out from the family to do their own thing. If they do, they risk being viewed as deviant and will face condemnation by the father or older sibling.
References
Dwairy, M., Van Sickle, T. (1996). Western psychotherapy in traditional Arabic societies, Clinical Psychology Review, Volume 16, Issue 3, Pages 231-249,.
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