Psycho dynamic therapies are Freudian in base and look at past traumas in early life and other emotional scars to explain present behaviors. In understanding why one acts a certain way, one can then address the current behavior. How one grieves and reacts to loss can also be understood in one’s past. Grief counselors who utilize aspects of Psycho Dynamic theory help individuals understand their past losses to better cope with their present. This can also include how they dealt with loss and grief in the past and how those grieving patterns are negatively effecting a current loss.
Psycho Dynamic Therapies in grief help find past issues and behaviors to explain the present loss. Please also review AIHCP’s Grief Counseling Certification
Please also review AIHCP’s Grief Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study with mentorship as needed and open to qualified professionals in human services, mental health, ministry, and healthcare with appropriate degrees or licensures.
Crisis Intervention is a specialty field that is on the battlefield itself. It is the first aid of those in initial emotional pain and mental disorientation. It involves emergency workers, fire, police, paramedics, but also trained professionals in social work, chaplaincy and mental health. These individuals go to the distressed whether the situation is individual or collective at a local or state level. They meet the emotionally distressed at their home, whether it is due to violent crime, rape, murder, suicide, or sudden death, or to sites where national disasters such as hurricanes have wiped out a person’s home, or to terrorist or shooting sites where communities are left without meaning. Crisis Intervention Specialists look to help individuals find sanity in the insanity and help equip them with the necessary immediate physical, mental, emotional and spiritual care needed to access and find direction. They are not long term specialists for trauma but the first mental health responders to crisis itself.
Those in crisis intervention look to stabilize the person and help them regain emotional balance and the ability to cope when things personal or local disaster strikes
Crisis Intervention stems back the very first Suicide phone line in 1906 and the need for it was escalated with the infamous Coconut Grove Nightclub fire of 1942 (James, 2017, p. 3). The crisis emergency became more apparent with the Community Mental Health Act of 1963 that closed asylums and referred those with mental issues to local mental health services (James, 2017. p. 3-4). Unfortunately, without observation, most suffering from mental trauma, addiction, or minor mental health became the problem of law enforcement and many now find themselves in prisons. The constant and sometimes fatal interactions with mentally unstable individuals with police have led to multiple unfortunate deaths which have called for better mental health accountability by society as well as police training in crisis intervention. With the awakening of post Vietnam PTSD among veterans, addiction, as well as women rights and abuse, the need for crisis intervention grew even more. Today it is a must in a society with many mental maladies that lead to acute instance of crisis.
Crisis definition while sharing key qualities is defined by many mental health professionals. According to James there are a variety of instances that constitute crisis. People can face crisis when obstacle to life goals seems to insurmountable that it leads to despair and disorganization in life. People can face crisis when a traumatic event occurs that totally usurps one’s life and life narrative. People face crisis when a person has no response for the problem or immobilizes them and prevents them from moving forward. People face crisis when fall into anxiety, fear, shock and distress about a disruption in life. People face crisis a loss of psychological equilibrium and emotional instability and imbalance result. People face crisis when they enter into an acute emotional situation arising from external sources that one has temporary inability to cope with or deal with. People face crisis with extraordinary events of disaster and terror or rapidly building stressors that upset the homeostatic balance of the person’s life creating a vulnerable state (2017, p. 9).
James also gives a more precise definition accumulating the above ideas of crisis. He refers to crisis as the “perception or experiencing of an event or situation as intolerable difficulty that exceeds the person’s current resources and coping mechanisms. Unless the person obtains relief, the crisis has the potential to cause severe affective, behavioral, cognitive malfunctioning up to the point of instigating injurious or lethal behavior to oneself or others (2017, p. 9)”.
Types of Emergencies
Behavioral emergencies when situations escalate to a point of immediate intervention to avoid death or injury (James, 2017. p. 9). This can include suicide intervention, homicides , lethal situations, abuse, rape, or any type of violent interpersonal behavior. It can be direct or indirect. Sometimes these emergencies occur due to accidents without intent of injury but injury or life risk occurs. In other cases, they can be a product of emotional reaction
Another type of emergency is referred to systemic emergencies that affect organizations, communities or nations. James defines a systemic emergency as a “when a traumatic event occurs such that people, institutions, communities and ecologies are overwhelmed and response systems are unable to effectively contain and control the event in regard to both physical and psychological reactions to it (2017, p.11)”. These can include natural disasters such as hurricanes, tsunamis, earthquakes or tornadoes, as well as terrorist actions, or public shootings. Within all crisis is the possible of it spreading. The term metastasizing crisis is utilized to explain how crisis can outgrow one person and spread to another or how one local crisis can spread to a larger reason. Crisis Intervention teams and emergency response units look to contain crisis through primary prevention as well as secondary intervention policies to prevent as well as minimize.
In all of these cases, the presence of danger exists. Things can change quickly and there are no quick fixes In most of these crises, individuals are faced with choice or no choice. Many are unable to make a choice without help but choosing to do something shows ability to respond and react. Whether an individual is negatively effected by a crisis depends on their individual makeup. Any human being can be victim of a crisis but how one responds depends on interior and exterior characteristics of both the person and the the type of emergency. Resiliency plays a key role in whether one in crisis events and emergencies will go numb, or emotionally instable and uncapable of response. Ultimately beyond exterior and interior sources of a person, it is ultimately one’s perception of the crisis that has a stronger influence than the actual event itself (James, 2017, p. 11-12).
Types of Crisis and Transcrisis States
Within these types of emergencies, there exist numerous types of crisis to the individual. Individuals can suffer from developmental crisis as a result of change throughout life that produces abnormal responses of crisis. Such examples can include the birth of a child, college, a midlife crisis, or even aging (James, 2017, p. 18). In addition to developmental crisis, individuals also face situational crises that are uncommon or extraordinary as to result in inability to respond or cope. Existential crises are far deeper reaching and reach the core of the person’s belief system. Finally, ecosystemic crises involve acts of nature, or human causes evils or disasters that affect individuals or communities (James, 2017. p. 18).
Individuals can experience many different types of crises.
While it is the job of the Crisis Intervention Specialist to help individuals again find balance during crisis, sometimes individuals carry baggage of unresolved issues and current stressors can trigger past unresolved trauma. This is referred to as transcrisis states that can emerge. These states can also occur due to a variety of mental issues ranging from development and unfilled duties, to repressed trauma, as well as addiction which can lead one into crisis when faced with other issues.
James notes however that transcrisis state should not be confused with PTSD which is an identifiable disorder linked to a specific trauma (2017, p. 13). While those with PTSD may be in a transcrisis situation, transcrisis by itself is more vague and due to multiple issues and stressors. The state is one that is residual and reoccurring and always capable of catching fire with a stressor that overflows the cup of the person’s mental abilities.
Basic Crisis Intervention Theories
Lindermann introduced the first basic concepts of Crisis Intervention with his research from survivors from the Coconut Grove Nightclub fire but he focused more solely on normal grief reactions and adjustments to the loss. Caplan, later would view the whole of the traumatic event as crisis beyond grief and loss. Caplan listed the the basic qualities of crisis and adjustment to crisis involving disturbed equilibrium, grief therapy, grief work and restoration of equilibrium (James, 2017, p. 14-15).
Other systems would expand on this basic theory and address certain aspects of psychology of one or more over the other. This included various systems. First, psychoanalytic theory applied the idea of expanded crisis theory beyond general systems that surround the person to also include the individual’s subconscious thoughts and past emotional experiences and how they relate to the current crisis (James, 2017, p. 15). Systems theory instead of looking within the person, emphasized analyzing the interrelationships and interdependence of individuals in crisis or the event and how needs were met within those systems. Via aid and assistance, one can lessen the crisis to the individual or family (James, 2017, p. 16). Ecosystems theory places more emphasis on the macrosystem involving the person, family or community and the interrelated elements and how change to one aspect can lead to disarray for the whole (James, 2017, p. 16). Adaptational Theory focuses on a persons adaptive or maladaptive coping strategies and how good coping will alleviate the crisis sooner than maladaptive reactions. Hence the focus is on how one copes with the issue in a healthy way (James, 2017, p. 16). Interpersonal theory focus on internal locus of the person and the ability to reshape and reframe and find optimism. It is based on empathy and listening as well as the ability to help individuals find confidence that will ultimately defeat the crisis state (James, 2017, p. 17-18). Finally, Developmental theory analyzes how ones development in life has prepared or not prepared an individual for future crisis (James, 2017, p. 18)
Crisis Intervention Models
The three primary models in crisis intervention are the equilibrium model, the cognitive model and psychosocial transition model.
Different models approach crisis from different angles. Please also review AIHCP’s Crisis Intervention Specialist Certification
The Equilibrium model is based off Caplan and identifies crisis state as an emotional and mental imbalance. Their abilities to cope and meet the needs of the crisis are overwhelmed and require assistance in finding equilibrium as opposed to disequilibrium. The goal is to help individuals find balance (James, 2017, p. 19).
The Cognitive model looks to correct faulty thinking in crisis regarding the events surrounding the crisis. The goal is to help the individual become aware of their faulty thinking, reframe and change their views or beliefs about the situation. They are very much connected with CBT (James, 2017, p. 19).
The Psychosocial model states that individuals are a product of their genes, social influences and social environment. When crisis arrives, professionals look to help individuals identify internal behaviors and moods as well external factors which are preventing the individual from utilizing resources or workable alternatives to the crisis at hand (James, 2017, p. 19).
A large part of all models is helping individuals again be able to cope with the problem at hand. Hence the term Psychological First Aid was coined for crisis intervention (James, 2017, p. 20-21). Like stopping the bleeding of the wound, crisis intervention specialists, first responders, emergency relief, social workers, and chaplains are trained to help individuals by meeting basic needs so the person can regain pre-crisis state. US Department of Veteran Affairs, among many, list the most important steps in psychological first aid. Some of these issues also deal with supplying basic safety and security, including shelter and food when necessary as part of basic Maslov needs. Basic Psychological First Aid includes proper contact and engagement which is non-intrusive and compassionate. It should include a sense of safety and comfort. It needs to help stabilize if needed the individual from a mental perspective. It needs to gather information for the needs of the individual and then giving practical assistance for those needs. Furthermore, it entails connecting the individual with social supports such as family, friends as well as informing the individual how to cope with stress and help the person continue to function. Finally, it involves securing for the individual future contacts for aid and help with various services for their particular issue or mental health. (James , 2017, p. 21).
Within this first aid model, the ACT model can play as key guide. One needs to access the problem and understand the needs of the person, connect the person to social support systems and to identify any traumatic reactions or possible future disorders.
Conclusion
Crisis comes in many forms and is universal to all humanity but different people react differently to crisis. Some may lose emotional balance and equilibrium and need immediate care. Those in emergency services, chaplaincy, social work, or disaster relief need to understand the nature of crisis and how to help individuals in the moment regain that emotional equilibrium. While different crisis range and different models exist to help others, crisis intervention is similar to emotional first aid in that it looks to stop the immediate emotional bleeding and help the person again regain control of the situation and be able to cope. While this only deals with the first phase of a long recovery, like all emergency and acute situations, it is vital for many to be able to survive the initial blast of crisis at during different times.
Please also review AIHCP’s Crisis Intervention Specialist Program
Please also review AIHCP’s Crisis Intervention Specialist Program and see if it meets your academic and professional goals. The program is online and independent study with mentorship as needed. The program is and to qualified professionals seeking a four year certification who work in human services, mental health and healthcare professionals, social work, chaplaincy, nursing, emergency call centers, first responders, and disaster relief teams.
Resource
James, R. & Gilliland, B. (2017). Crisis Intervention Strategies (8th)”. Cengage
Additional Resources
Boscarino, J. (2015). “Community Disasters, Psychological Trauma, and Crisis Intervention”. Published in final edited form as: Int J Emerg Ment Health. 2015. National Library of Medicine. Access here
Ford, J. D. (2021). Essential elements of crisis intervention. In J. D. Ford, Crises in the psychotherapy session: Transforming critical moments into turning points (pp. 63–79). American Psychological Association. Access here
Valeii, K. (2024). “Psychological First Aid: How It’s Used”. Very Well Health. Access here
Wang, D & Gupta, V. (2023). “Crisis Intervention”. National Library of Medicine. Access here
A common Rogerian practice is Gestalt which allows the person to speak to an empty chair or imagined person. Usually the person is the deceased or the person causing emotional turmoil. The client is then able to voice what needs said but in a safe and controlled environment. The client is able to express emotion, imagine what the other person would say and also learn how to find closure even if the other person is unable to communicate. This release of emotion is therapeutic and it helps resolve issues of conflict. Furthermore, it grants the individual ways to communicate messy subjects without consequence of in person tensions.
Grief Counselors who are licensed can utilize this therapy if necessary to help the grieving find resolution. Please review AIHCP’s Grief Counseling Certification and see if it meets your academic and professional goals.
Asian Americans, as well as those who immigrate from Asia to the West are a multicultural group that cannot be categorized completely as one group. In many cases, the general assumption of Asian equates to those of the Orient, but Asia encompasses far more than the mere Orient Japanese, Chinese and Korean cultures, but also India and many other locations throughout the massive continent. Hence when referring to Asian Americans, it is to be understood as Asia as a whole and not merely those of Oriental descent. Regardless, Asian Americans share many similar traits, religious ideals and cultural and family structures. In addition, they have also faced there own oppression at home as well as within the West and United States. Grief counselors who wish to help Asian clients need to have a full understanding of their culture and ways of expression, in addition to understanding historical oppressions.
Please also review AIHCP’s Grief Counseling Certification and see if it matches your academic and professional goals.
The Asian American and Migrant
Asian Americans are a diverse group of individuals who share many common family structure norms. This plays a large role in their mental health and adjustment to Western culture
Like any migrant group, Asian Americans face unique challenges during acculturation, as well as unique challenges from their homeland. Many Asians immigrated to the United States via the west coast in the 19th Century, as well as those who have fled communist and tyrannical regimes in the 20th Century. There are numerous migrants from China, Vietnam and Korea since the mid century who fled oppressive regimes, as well as government persecution of minorities in India and Southeast Asia. Within the West, Asian Americans have met there own discrimination especially within the United States. In the 19th Century, many Asians were commonly mocked and ridiculed and left isolated within their own districts. During the World War II, many Asian Americans were collected into determent camps by the US government. Many Oriental Americans, especially of Japanese descent had to prove their American values and were treated as traitors or spies. Even today, various racist slurs or attributed to Asian Americans of different descent and most recently, many were unjustly targeted for the spread of Covid19.
Ironically, many Asians also receive “positive” stereotypes that can also be damaging, such as the assumption all Asians are smart and receive good grades. While education is key driving force within Asian culture, these reinforced stereotypes when applied can cause confusion and distress to the particular individual.
In addition, Asian Americans and migrants face acculturation issues within their own unique family structures and Western society. Asian American cultural structures place greater value on collectiveness and needs of the family. It submits to a stronger hierarchal structure that places the individual at the need of the family. Many personal and individual decisions made by Westerners are considered family business in Asian families. Hence obligation to family, obedience, and arrangements even in marriage are considered social necessities (Pederson, 2018. p. 122). In addition, Asian culture emphasizes humility and modesty when speaking of self and are far less lenient with outsiders than family members in these regards. In addition, self restraint and harmony are prized more than self disclosure and independent choices (Pederson, 2018, p. 122). With this higher respect of authority, many Asian Americans have difficult times understanding American and Western culture and its demand of freedom, pride, rebellion and personal choice.
Hence within this group, there can be a struggle between first and second generation family members as well as integration with less traditional Asian families via marriage. This can lead to depression and anxiety for members who need their family structure and support but wish to express themselves outside the cultural norm of their family.
Counseling the Asian American
Many Asian Americans who experience better acculturation seek counseling more so than those with worst experiences. Of course tradition, language barriers and other cultural factors can play a role in willingness to seek mental health help. Overall, Asian Americans are considered to under utilize health services (Pederson, 2018, p. 129). Asian Americans, however, experience the same general mental issues all human beings experience despite the “model minority” stereotype (Pederson, 2018, p. 130). Like many cultures, Asian Americans sometimes prefer a counselor of their own culture and race to help foster understanding of cultural issues. Pederson points out that racial matches in counseling do equate to increased utilization and duration of therapy (2018, P. 134). Racial match while able to grant better credibility within the counseling relationship is not always ideal or available and this again leads to the importance of counselors to be multicultural aware. Of course with so much discussion about racism, many sometimes wish to turn a blind eye to race itself but turning one’s eye to race and culture ignores the fabric of the client sometimes him or herself. Ignoring hate and removing it is the key, not denying differences that are integral to who someone is. Hence counselors need to be aware of the differences and through this understanding be competent to bridge the cultural difference between counselor and client. This will ultimately help population groups, such as Asian Americans, become more comfortable with a non-Asian counselor. This involves Western counselors having a stronger understanding of authority and family structures within Asian American homes and better apply that knowledge to the counseling dynamic. Interesting enough, it is important to discuss the counseling outcome and dynamic with Asian Americans. Normally, Asian Americans expect answers from experts. They wish to be told what to do and how to follow through. The overall view for many is that counseling is directive and authoritarian. Many expect more directness in what to do (Pederson, 2018, p. 128). This is why is it important to review expectations of mental therapy and the importance of the process of self discovery and healing instead of the counselor taking upon a role of authority.
Grief Counselors need to have multicultural competencies in Asian culture to best help clients with grief
Again noting that no two people are alike, counselors can still have a base understanding of Asian culture when working with a Asian client. First, it is important to note that many Asians communicate in a high context style without direct or specific references (Pederson, 2018, p. 125). In addition, many Asians do not express or communicate emotion as freely as Westerners (Pederson, 2018, p. 125). It is important to understand this because if analyzed from a Western lens only, this may appear to be hiding feelings or pathological but in reality is merely cultural. Other misconceptions can occur as well if a Western lens is utilized in call cases. If an Asian client seeks parental and family advice on every issue from employment to relationships is judged as a Westerner, then diagnosis may present a maladaptive issue, while in reality, the Asian client is performing well within his or her cultural norms. Hence it is important to have a strong understanding of the cultural emphasis of family and authority within Asian communities and how this comes into play during counseling.
One key cultural expressions within Asian communities is the issue of shame and loss of face. The fear of shame or failure or losing face and disappointing the family can be a large motivational pull for Asian clients (Pederson, 2018, p. 124). Feelings of shame upon one’s name and family is a large fear in collectivist cultures (Pederson, 2018, p. 124). Hence shame can play a role in loss, grief, as well as decisions. One may live an unhappy personal life at the expense of a living a life that spares shame upon the family name. In addition to shame and loss of face, many individuals within Asian cultures are pushed to perfection and fear failure. The more perfectionist the family structure, the far greater stressors for the individual to succeed at all costs (Pederson, 2018, p. 127). In addition to fear of shame, or depression and anxiety associated with perfectionist model families, counseling with Asians must also take into context high contextual communication styles versus lower contextual communication styles. Most Asians associate with non-verbal cues to express ideas. This helps avoid confrontation or disrespect. On the contrary, most Westerners communicate with more direct communication or low contextual communication where words are purposely used to state and communicate an issue. This can across to an Asian as direct, aggressive, or rude (Pedersen, p. 125).
Within grief, various family structures and inner frictions can cause unresolved issues during loss and death. Anytime a person exists within a culture that has expectations of the group over the self, as well as a restraint of emotion, one can expect possible grief reactions. The individual may experience depression or anxiety with one’s own life choices and then when family death occurs and also possibly feel multiple guilts if one did not do as one was told to do by the deceased. These issues need addressed in counseling to allow for proper grieving and resolution of the loss. When dealing with Asian clients, these issues may exist during grief and loss and may need addressed or at least explored to discover if the client’s family had such cultural norms.
Conclusion
Asian Americans or migrants are more than just South East Asia but also include India and outlaying areas. The culture for the most part is very family and collectivist orientated with emphasis on respect of authority. Family plays a key role in decisions. Shame also plays a key role in keeping members of the culture to performing their duties to the family. Counselors need to be aware of the cultural dynamics when working with individual clients. Pending on acculturation and family dynamics, different Asian clients will vary in how they respond to Western ideals. Regardless, grief and loss can still be impacted within family structures that dismiss emotional expression and individual freedom. Resentment and anger can build up and play a role later in loss and grief.
Helping different cultures acculturate yet maintain identity is key. Please also review AIHCP’s Grief Counseling Certification
Please also review AIHCP’s Behavioral Therapy Certifications for Human Service Professionals as well as Healthcare Professionals. In particular, please review AIHCP’s Grief Counseling Certification and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals. In particular, for those who are already certified grief counselors, please review AIHCP’s specialty Grief Diversity Counseling Program.
Reference
Pederson, P. et al. (2018) “Counseling Across Cultures” Cengage
Additional Resources
Huizen, J. (2021). “Asian American mental health stigma: Why does it exist?”. Medical News Today. Access here
Nagayama Hall, G. et al. (2011). “Culturally-Competent Treatments for Asian Americans: The Relevance of Mindfulness and Acceptance-Based Psychotherapies”. Clin Psychol (New York). Author manuscript; available in PMC 2012 Sep 1. National Library of Medicine. Access here
Cherry, K. (2023). “17 Mental Health Resources For Asian Americans and Pacific Islanders” Very Well Mind. Access here
Misun Kormendi, N. (2021). “Asian American mental health during COVID-19: A call for task-sharing interventions” SSM Ment Health. 2021 Dec; 1: 100006.. National Library of Medicine. Access here
Migrant populations are becoming more and more increasing in the West and this has had a large impact on Grief Counseling as well as other forms of mental therapy. Throughout numerous blogs, we have discussed the immigration factor for population groups of Asian, African, and Hispanic groups, but the general and universal need of the immigrant and the acculturation process is a unique process within itself. Whether from Eastern Europe or South East Asia, there are general considerations to take into account for counseling migrants. Of course, for some population groups, the cultural shock and change are far greater as the cultures differ, but there still remains a general shared story for any traveler in a foreign land.
While some may paint the immigration story to America as perfect, the reality is somewhere in between
Please also review AIHCP’s multiple behavioral health and counseling certifications for Human Service and Healthcare professionals in the areas of Grief Counseling, Stress Management, Crisis Intervention, Anger Management, Life Coaching and Christian or Spiritual Counseling.
The Immigrant
For a nation that prides itself upon taking upon the world’s ragged and poor, the welcoming arms of the Statue of Liberty has not always been so welcoming. As a nation built upon migrants and the concept of social melting pot, there ironically has existed a counter effort to maintain its Anglo-roots. WASP and Nativist movements have existed within the US since the early 19th Century as an attempt to keep America White, Anglo, Saxon and Protestant. Social agitation to Irish immigration, Italian immigration, Asian immigration and African freedom, as well as discounting of the rights of the original inhabitants, the Native Americans, have always been a priority for these racist groups. Whether in regards to restriction of rights, rewriting history, or national intimidation tactics, the Nativist Movement within the United States has always had a minor audience that wished to keep America Anglo Saxon, or at least European. This has led to countless cases of intimidation and hate against migrants. This was especially true in the 19th Century at the hands of the Know Nothing Party and its attempts to suppress Irish Catholics. Later, the KKK would take up the effort to intimidate not only African Americans recently freed from slavery, but also to all immigrants ranging from Jews and Asians to Catholics and Irish. Unfortunately, even today, the anti-immigration rhetoric is powerful. In 2024, our nation still exhibits racist tactics against migrants at the border as well as against Haitians accused of eating pets in Ohio.
Dehumanizing is the key part of any rhetoric. Hispanics at the border are labeled as cartel thugs, rapists and criminals or Haitians are accused of eating pets. These dehumanizing attempts are part of the play book of the racist. It was done to the Jewish people in Europe and to the African American peoples during slavery. The moment the individual is dehumanized, one is able to rationalize and justify their horrendous activity. Downplaying the migrant is also key in the playbook of the Nativist. Pederson points out that migrant faces various myths that attempt to make them appear as threats to the average American. First, he points out the myth migrants have low education and little skills. On the contrary, most migrants consist of 47 percent of the US. top academic positions within doctorate levels. Secondly, Pederson points out that migrants are painted as threats to taking American jobs. The reality is migrants make up about 15 percent of the American workforce. As for the jobs taken, many are low level entry positions or farming. In fact, migrants make up 75 percent of farming jobs for fruit and vegetables, contributing to 9 billion in federal taxes and 75 billion in earnings. Third, many label migrants as undocumented, but the reality is two-thirds of all migrants are documented. Finally, many push the myth that a stronger border is needed to prevent invasion. This has been suggested due to the terror attacks and security issues but while this is important, most migrants are not a threat and more focus should be to making those who are illegal into becoming legal and productive individuals, especially since so many are actually born here as children or existing on expiring visas (2018, P. 324-325). Again, the Nativist myth that migrants are invaders are the larger myth at play here. Border security is crucial but if the reason is due to fear of migrants, then the wrong emphasis on the wrong security issue is being emphasized to the detriment of a population group. Unfortunately, the Nativist Movement is strong and alive again in the United States and it is something that must be addressed in the future years.
Migrant Issues in the United States
Acculturation varies upon the culture extremes between the country of origin and the host nation but also upon not just the culture but the individual. So again, issues for one, may not exist for another. One cannot in counseling assume one thing exists and another does not but must investigate each individual’s unique situation. With that understood, one can still give a general and likely list of issues that can exist for a migrant during acculturation.
Migrants face different stories in their immigration and also face additional stressors within the host nation
First it is important to note that some migrants are here voluntarily, while others have had no choice. One migrant may arrive for a better life and education or job chances, while others may be fleeing persecution, revolution or famine and disaster (Pederson, 2018, p. 323). Obviously these two extremes present different mindsets when counseling a migrant. Hence the refugee migrant will have a far more traumatic experience than someone who has travelled to the United States or the West for opportunity. The refugee faces various cases of potential PTSD, subjugation to relocation, detention facilities, lost family members as well as trying to adjust to a new culture, language and basic survival itself (Pederson, 2018, p. 326). Some prior to arrival to the United States may have been tortured, abused, raped, falsely imprisoned or during time in refugee camps faced unclean sanitary conditions resulting in health issues and malnutrition (Pederson, 2018, p. 326). Some may also experience survivors guilt issues along with PTSD.
Merely the psychosocial adjustment for forced migrant or voluntary migrant is difficult. New schooling, or new jobs or new homes can all take time to adjust for anyone. Merely relocate to another house across town and one is merely stressed, much less moving from an entirely different culture and nation to a new and foreign place. The first 1 to 2 years constitute a crucial period for migrants as they attempt to find a foundation in life with basic survival (Pederson, 2018. p. 329). This involves finding stable income and food, housing and jobs. Many migrants who are refugees do no have the luxury as well as those who immigrated voluntarily to choose a destination.
During acculturation, migrants will experience the phenomenon of culture shock. Some may integrate, others may not, others may gradually adjust, but the stresses of one culture clashing with another can have big affects on the individual as well as one’s family dynamics. Pederson lists four phases that exist within culture shock. The first is likened to a tourist who sees different and new things about a place and finds excitement regarding the differences. The second phase can be a turning point, where the individual becomes dissatisfied or even disorientated to the change. The third phase involves adjustment or re-orientation. Finally, one reflects a degree of adaptation in managing cross cultural transitions (2018, p. 306-307). Culture shock itself can manifest also in various physical ailments such as headaches, cognitive impairment, stomach issues, reduced energy and fatigue (Pederson, 2018, p. 307). Mentally, it can lead to anxiety, depression and overall stress (Pederson, 2018. p. 307). Culture shock is a big part of acculturation depending on the culture and the person. It is in essence an objective and subjective balance that varies from person to person, yet it is something that many migrants face due language barriers, challenges within the family due to external pressures, and racism within the host nation.
Counseling the Migrant
Whether a international student, a refugee, forced or chosen visitor, the migrant faces issues that sometimes are dismissed from the behavioral and mental health aspect. Many migrants do not understand or wish to partake in the mental health services available due to cultural differences regarding counseling and expressions. Pederson points out that many migrants will first seek what is comfortable and familiar to them when facing emotional issues. Many turn to traditional forms of medication or services from their home culture. In addition, many migrants feel the Western system of care is incapable of addressing their issues due to cultural barriers. They also feel uncomfortable due to various language barriers that can make it difficult to communicate issues. Finally, many are unable to find locations where services are provided due to their relocation itself (2018, p. 328-329).
Counselors need to be multi cultural proficient to help migrants from different places
Due to the wide variety of migrant cultures, counselors are called to multicultural proficiencies and practices (Pederson, 2018. p. 336). In helping migrants, there is a multi model phased process to help migrant clients. The first phase should involve education regarding mental health practices and interventions. This will help eliminate any misconceived notions about the process and help the client and migrant understand the process. Many cultures may have different ways of expressing and discussing issues. This is why it is so pivotal to address how mental health works, however this does not mean the client’s cultural ideas and methods of healing are dismissed. Within the second phase, traditional healing and other cultural aspects are taken into account. The counselor learns and understands how the migrant from a particular culture expresses and migrant’s needs of family or traditional healing methods. In the third phase, counselors help migrants regain cultural empowerment within their environment. This not only involves discussing mental issues with the migrants, but also focusing on daily issues and helping the migrant find services that meet everyday needs. It is sometimes critical to focus on helping stabilize the migrant’s daily life before helping the migrant with his/her mental issues. Part of this not only involves discussing daily problems but also addressing issues of racism and micro aggressions. The final phase, it not only final, but also incorporated throughout the counseling process. This phase involves the counselor as acting as a social advocate and as one pushing for basic human rights of the migrant (Pederson, 2018, p. 337-339).
Hence, counselors are not only helping migrants with grief, loss, relocation, but also a host of other adjustments that occur within the transitional period. Many of the issues related to the immigration can sometimes become secondary to the new acculturation process itself. The numerous stressors to change of environment can become overbearing to anyone, much less someone who may be fleeing a war torn nation. Hence counseling migrants presents a whole new level of complications than the basic citizen.
Grief Counselors may be working on the pain and loss of home, family and way of life with a migrant, but also have to deal with an array of stressors arising from the acculturation process and its many demands. This can lead to complications within grief as well. In fact, many migrants may be dealing with traumatic grief itself.
Conclusion
Migrants face a unique challenge than other target groups. First, they are not born within the host nation and face a more drastic change and acculturation process. Second, they face greater discrimination and third, many are refugees and are forced into relocation due to famine, disaster or war. Many face mental issues from the relocation and in addition face acculturation issues in the host nation. Grief Counselors, Licensed Counselors, Social Workers or pastors need to understand not only the culture of origin but also the general pain of the migrant. There obviously will be objective and subjective elements to each story, but counseling is definitely needed for many migrants who have faced atrocity and now face new discriminations within the host nation. Unfortunately for many migrants, counseling can be a difficult process due to cultural differences, language and lack of access to it.
Please also review AIHCP’s multiple behavioral health certifications, especially, the Grief Counseling Certification. The program is online and independent study and open to qualified professionals in both behavioral health as well as healthcare itself. Please review and see if the Grief Counseling Program meets your academic and professional goals.
Reference
Pederson, P. et. al. (2018). “Counseling Across Cultures”. Cengage
Additional Resources
Line, A. (2022). “Considerations When Counseling Immigrants and Refugees” NBCC. Access here
Hodges, H. (2020). “Going To Therapy Can Be Hard, Especially For Immigrants — Here’s How To Start”. NPR. Access here
Tan. J. & Allen, C. (2021). “Cultural Considerations in Caring for Refugees and Immigrants”. National Library of Medicine. Access here
Moncrieffe, M. (2023). “Specialized care for immigrants experiencing trauma is vital. Psychologists are breaking down the mental health barriers”. APA. Access here
Multicultural counseling competency is important in counseling. Counselors need to be diverse in understanding how culture, race , creed, age and gender play a role in how a client will respond to them. Counselors need to be also aware of their own internal biases. With good cultural understanding, the counseling relationship can become enhanced and help the client heal and grow. Please review the video above to learn more about multicultural counseling,
It is important to have a strong grasp of multicultural counseling skills when helping clients from diverse backgrounds. Please also review AIHCP’s many behavioral health certification programs
Please also review AIHCP’s Grief Counseling Certification, as well as its numerous behavioral health certifications in Christian Counseling, Spiritual Counseling, Anger Management, Crisis Intervention and Stress Management, as well as Life Coaching, ADHD Consulting and Meditation Instructor.
Like any family, the Christian Church, whether a Catholic parish, or Non-Denominational congregation all have unique talents and gifts within the individuals who participate in the life of the church. Whether these gifts are spiritual, or financial, or in organization, they all bring special aspects to properly function from both material and spiritual parts. Since the dawn of Pentecost, the Apostles set forth and founded Christian communities and Churches throughout the Roman Empire. The apostles organized these small Christian churches with guidelines and blue prints to function both physically and spiritually. In the spiritual sense, the Church collectively was seen as the Body of Christ, Christ the head and all baptized believers various members of the body with different functions. Ecclesiastically, the presbyters and deacons played a key role in local communities, answering to apostles and disciples who founded the various churches. These communities were diverse depending on their location within the Roman Empire but all shared one common faith.
The Christian Church is like any family that has spiritual and temporal needs. Good Christian leaders can help guide and unite them
Like today, those communities came together to celebrate the Eucharist, share Christian values and spread the word of Christ. Yet also like today, they shared in their own local issues. They too had to get along with each other and many differences did arise. For instance, the issue of circumcision for non-Jewish converts was a hotly debated church issue that divided even Peter and Paul. Yet, all these issues were usually resolved with Christian charity despite grave differences of opinion.
Today, many churches have missions and goals and ideas how to best serve Christ, but within the local church exists numerous opinions that sometimes come at odds with one another. This can lead to un-Christian behaviors and sometimes division within the Church. It can lead to resentment, frustration, isolation and division between members. In some ways the local church can become a club where others wish to be heard or seen more than others or push their agendas above others. In fact, many “religious” individuals may be very well superficial in faith and look more for human favor among the members that serves their own egos rather than serving Christ. Others may have an agenda and that agenda while good may consume them and when rejected by others become a personal slight. Hence the church while serving a spiritual goal and agenda can and does become a political and social club many times. Some may wish simply to show up Sunday and be done with the church politics, while others may find church social life rewarding, but it is important to treat the church not as a social club or a place to be seen but instead as a supernatural unit dedicated to spreading the Gospel. Sometimes financial discussions and social discussions are needed and can raise temperatures of individuals in debate on how funds should be allocated, but ultimately, the primary goal and mission statement of any church is to spread the Gospel and when that spirituality is lost, then the church might as well become a social hall than a spiritual organism.
On a larger scale, other issues may also look to divide the faithful. Politics can be a very divisive tool used by Satan. Only moral issues in the public sphere should be discussed within the Church, such as abortion or marriage laws. Support of a particular candidate or shunning others of a different political thought or party has no place within the Church. Christ clearly divided Caesar and God and so does the United States constitution. The Church as a tax exempt organization should never show support for any party or politician nor dismiss others who disagree with the majority. Politics has no place in any church and can be a poison to the unity and spirituality of the Church.
In addition, theological issues can divide the faithful. Issues of a woman’s role in the Church, homosexual marriage and rights, and other theological issues and differences on interpretation of Scripture can divide members. It is important to maintain the creed of Christ, the Bible and dogma of the Church, but there is also in some cases wiggle room for more conservative and liberal members to give and take on current church law or human made institutions. What is most dangerous is when one openly rejects a tenet of the faith or when one becomes so self righteous as to condemn others. The pastor or priest must play the role of mediator and teacher in these instances
Even within spiritual discussions human ego can emerge. Arguments over liturgical music, or how a ceremony should be organized or what date can all play roles for more church politics. In essence, everyone sometimes wants to be heard, seen, or approved. When these things do not occur, then the inner arguing and jealousies can emerge much to Satan’s delight. Unfortunately, this is human nature and will almost always occur. Pastors, ministers, priests, and leaders within the congregation all have to manage these emotions as the early apostles did. The first step always is remembering the spiritual goal and mission statement first and harboring a strong spirituality to weed out those who are there for themselves instead of God.
Because of divisions, human arguments and bad behaviors it is important to set forth guidelines for meetings. It is also crucial to set forth proper meeting agenda rules, schedules and formats to maximize time. This involves articulate communication skills, as well as organization. Those with ideas should be respected and listened to with empathy and charity. When differences arise, the commonality of Christ and the grace of the Holy Spirit should guide the conversation. Whether it is budget or liturgical music selections, every conversation in meetings should be monitored and regulated to avoid over speaking of each other and insults. Again, the Church is also a spiritual place and it should reflect the early apostles in their spirit of spreading the Gospel whether in different ways or not. This involves basic skills of communicating, listening and showing respect. Ultimately the success of these meetings or events relies heavily upon the leadership of the Christian leader.
Christian Leadership and Mission Statements and Goals of the Church
It is important to return to the goals of the church which is bring Christ to the world. Mission statements may be worded differently but each church serves a spiritual purpose to make the world a better place. The church while physical on earth is also spiritual. The Church Militant on earth serves to spread the Gospel and to share the truths of Christ through the sacramental life of the Eucharist. When these goals and mission statements are lost, then the church can become more temporally orientated. This is not to say festivals, or fund raisers or social picnics are not wonderful things to bring the community together, collect funds for the church and poor, as well as pay the bills to keep the lights on, but it when these things become so much that they cloud the goal and mission statements of the church, then the spirituality of the faith can be damaged. This is where more secular minded members thrive with festivals and games and fund raisers. Some may be good financial advisors and serve the church economically well but others may only see this social status.
The Christian leader, pastor or priest answers sometimes a lonely call that demands many qualities to properly lead the church
What gets lost in this? Food drives, collections for the poor, counseling services, marriage and divorce support, spiritual events, prayer groups, and other ministry based projects. How many more are concerned with the social outings than the spiritual meetings of prayer? A parish or local church’s spiritual life is correlated with its spiritual practices. Within Catholic parishes, are groups more concerned about Bingo or the festival, or more so about Eucharistic adoration, prayer, or food drives? Does the Church pride itself on the size of its festival and how much collected each week, or on its outreach programs to the local poor as well as services to guide the youth, troubled, grieving and promotion of theological education?
Christianity is not just a singular religion but a social one. It involves interaction and giving back to the Body of Christ. Even the most spiritual saints understood they could not escape the cry of the Christian population. Those close to Christ always find themselves returning to the people and finding Christ in them as well. Hence those in Christian leadership are critical to controlling the secular impulses of the congregation as well as regulating emotional outbursts and petty jealousies. While one would assume Christians would already adhere to a particular ethical rule of business as treating each other as Christ, this is hardly the reality. So sometimes it involves laying forth a set of rules and ways Christian people conduct church or parish meetings. This involves starting all meetings with prayers and blessings that look to dismiss hubris, to focus on the necessary temporal but understand the greater importance of the spiritual goals and missions of the church. It involves carving out a Christ like description of meeting rules which shows mutual respect, understanding, nonjudgement and empathy to fellow parish members. It involves setting forth a way committees treat each other as well as dismissing bullying or other forms of harassment.
When leadership is lacking and events or meetings occur, it can sometimes seem like a club meeting or a job with individuals who need authority somewhere in life and finally find it in the wrong place, namely the church.
So one must turn to the early Church and apostles as examples of best leadership. A Christian leader understands his/her own limitations and finds the charisms and talents within the congregation to aid the growth of the church. The Christian leader is able to take criticism with humility, bridge diverging opinions, bring the best out of others and encourage others in Christ. A Christian leader is humble and understands the first will be last in heaven. While utilizing authority when needed, the Christian leader is gentle and compassionate in decisions. The Christian leader leads by example not commands. Like Christ, the Christian leader “washes” the feet of the “apostles”. The Christian leader embodies service, shepherding, stewardship while exhibiting humility. A Christian leader in many ways is called by Christ to lead. It is a sacred vocation accepted by the congregation.
However, within any church or parish, it is essential to respect authority. The Church has never been a true democracy within itself. There has always been a emphasis on spiritual authority. When spiritual authority is disregarded or a church leader dismissed, then there is no shepherd for the flock. Every flock needs a leader and respect to that authority is essential. Unfortunately, due to scandal and abuse, many have lost faith in leadership within Christian Churches. Only through good example and accountability can this authority again earn respect. Because of this, the Christian leader is also called to the highest standards of ethical and moral behavior. The Christian leader is not sinless, but strives to give the best example as possible. The Christian leader hence needs mutual support from other leaders. Confession, or counsel should come from other trusted mentors or fellow leaders to help one with self care, spirituality and possible times of desolation. Christian leaders continue to learn, study and focus on spirituality and discernment of the fulfillment of their calling.
Conclusion
The Church is a dynamic organism. Within Scripture, it is a living body with Christ as its head. It involves those on earth and those in heaven, who collectively work together as one body. This spiritual calling is primary but due to temporal existence the church is also a building that needs upkept. Finances emerge. Festivals and fun outings need planned. But when these things overshadow the mission statement and goal to spread Christ to the world and share and enhance each others spirituality, then the church can lose its spiritual identity.
Please also review AIHCP’s Christian Counseling Certification
Within the Church, like any family, there will exist divisions and arguments, but they need to be maintained in a charitable way with rules and regulations. Christian leaders are more than priests and pastors but also organizers and communicators. They not only preach and heal, but also lead and unify. It is essential despite differences in theology, meeting disagreements, or event planning that the Christian communities work together and constantly behave with Christian charity with one another. Ultimately Church is not a social club to be seen or heard or abuse authority or demean others, but a place to grow together in Christ and spread the Gospel. This involves humility, charity and prayer in all Church gatherings.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification. The program is especially beneficially for training of ministers and clergy or professionals within the church community who are looking to offer basic spiritual direction and counseling services at a non clinical level.
Additional Resources
Tenny-Brittian. “The Effective Church Group”. Access here
Neffiner, V. (2019) “Here Are 8 of the Most Controversial Issues in the Church Today”. Crosswalk. Access here
“20 ways to prevent and resolve conflict in the church” (2023). NC Baptists. Access here
Perry, T (2020). “Effective Christian Leadership for Today: Key Aspects, Stages & More”. Access here
Faulkner, B. (2024). “7 Biblical Models of Leadership”. LifeWay. Access here
Grief while universal to humanity is expressed differently across cultures. Latino Americans due to their own unique culture, family structures, spiritualty and life values can face grief and cope with it in different ways. They also face different internal and external stressors than can complicate the grieving process.
The fastest growing minority group within the United States are Latino Americans (Pedersen, 2018, p. 164). Hence counselors are very likely to come into contact with the Latino American communities which are comprised of multiple different locations comprised of Hispanic mixtures ranging from the Mexico to the Caribbean islands such as Puerto Rico and Cuba to Central America throughout South America. All of these Latino ethnic groups share a common heritage but also a very diverse one in regards to the differing nations and local traditions. Most of these groups will stem from deeply religious groups with Roman Catholicism being the dominant faith, with other Protestant denominations existing within the population due to Protestant missions to Latin America as well as exposure to the United States and its many non-denominational faiths.
Latino/a Americans are the fastest growing minority in the USA and have their own unique counseling needs
When helping these populations with grief, Grief Counselors need to have a larger understanding of their struggles, social needs and norms, and need for family ties. In particular, Grief Counselors who are also Grief Diversity Specialists can play a key role.
Latino Americans and the Importance of Family as Structure
Latino Americans have strong family ties (Pederson, 2018, p. 176). Individualism is replaced with a collective need to work together and cooperate instead of competition. The needs of the family and respect of the family is key. This leads to a deep sense of commitment and also obligation to family needs before one’s own needs. Caretaking and protecting of family in times of distress and illness are calls to action which brings the family unit together. Family events, birthdays, holidays and deaths are more emphasized and prioritized as a time of coming together in happiness and sorrow and sharing of life and death. The family dynamic is hence critical to the emotional and mental health of many Latino-Americans.
Within the family unit, there are also extensions to friends and non blood relatives, such as god parents, best friends or individuals who share special roles within the family dynamic. Elders are given maximum respect, while children are expected to be obedient and respectful. Men are expected to display strong machismo typo characteristics that provide for the family while women are expected to be submissive, nurturing and self-sacrificing for the needs of the family. There does exist some forms of emancipated women where Latino women are more liberated and provide for the family as well, so again, over generalization can be counter productive because diversity still exists within any family dynamic. Also, while exploring the need of family over individual, Latino Americans still have a sense of cultivating individualism of inner qualities that build towards self worth. This is tied greatly to their very spiritual and religious backgrounds that mold many of them in their daily lives.
External and Internal Challenges that Affect Grief and Loss in Latino Americans
Latinos in America deal with a variety of external and internal challenges that can affect grief and loss in their lives. According to Pedersen, Latinos face racism, segregation, discrimination, poverty, significant educational disadvantages and immigration trauma. Issues dealing with fitting in and acculturation also can become stressors and factors for some. These issues can lead a variety of internal and external stressors that can cause distress to many Latinos, whether born in the United States or immigrated to it. Some may arrive illegally and have a constant stress of being deported, while others deal with the disconnection from the family at home. Those who are alone in the United States can suffer greatly without the importance of the family structure to help them cope with daily stressors or losses. This fear leads to the immigrant in possibly never seeing his or her family again and pushes him/her to find new surrogate families or find local Latino American communities to find commonality.
Many Latino/a Americans face immigration issues, isolation from family and racism in the United States
With internal strife and fear, and external factors such as poverty or racism, the need for counseling among many Latino Americans is necessary but many refuse to look for external helps outside the family structure, or if male, feel it as a sign of weakness to seek state services.
Counseling with Latino Americans
Obviously the diversity of Latino Americans prevents one sole solution for all. Some Latino Americans are second generation and fully acculturated. Some may be partially acculturated in public but have a very strong sense of culture at home. Of course, acculturation is the term to describe when two cultures come into first contact and when the primary ethnicity of the person adjusts to the new dominantly present culture (Pederson, 2018. p. 174). When acculturation presents itself to isolated immigrants or those with strong cultural identities, this can lead to issues with mental health (Pederson, 2018, p. 174). Grief Counselors need to take into account the degree of acculturation has occurred for different individuals. When dealing with any minority group, it is critical to identify a three dimensional model in which the first reviews acculturation degree, the locus of the problem and the goals for helping (Pedersen, 2018, p. 176).
In the case of Latino Americans, this may involve an indepth inquiry about the nature of the Latino Americans life history. Is the Latino client born in the United States, a legal or illegal immigrant as well as his/her family support systems? Is the Latino client alone or does the Latino client with family? Is the Latino client a male and displaying traditional macho behaviors that may hurt the healing process, or is the Latino client a woman displaying overtly submissive behaviors? All of these issues can affect grief from internal and external pressures in how one can cope with a loss or deal with a stressor. One can definitely not dismiss the role of racism and prejudice that many Latino Americans also face which can complicate grieving. According to Pedersen, any minority or immigrant is more than likely to experience some form of racism (2018, P. 174).
Finally, it is sometimes difficult to convince Latino Americans about the credibility of the counseling process (Pederson, 2018, p. 175). This can be partly due to the Latino attitude of utilizing family support to deal with emotional and mental issues as well as avoiding including strangers into their problems. Many Latinos utilize spirituality and family strength as a source to cope and find resilience (Pedersen, 2018, p. 176). With this understanding, counselors should utilize family when available as well as spiritual resources to help Latinos sometimes face issues. Family support in counseling can play a large difference in outcomes.
Conclusion
Numerous Latino/a Americans face different levels of acculturation. Please also review AIHCP’s Grief Diversity Specialist Program
Without overtly over-generalizing in light of different individuals, one can basically state that most Latino Americans are spiritual, family based, and value centered individuals. As an ethnic minority, all face racism to some extent, while immigrants face an even tougher uphill battle that sometimes involves isolation from family or illegally present, fear of deportation. With such strong family ties and certain emotional grieving patterns, outside counseling can sometimes be difficult but grief counselors need to remember the various internal and external issues they face to better understand their grief and help them better cope. Utilizing spirituality and family ties, if present, can be useful tools in helping Latino Americans in counseling.
Please also review AIHCP’s Grief Counseling Certification, as well as its Grief Diversity Specialist Program for already certified Grief Counselors. The programs are online and independent study and open to qualified professionals seeking a four year certification.
References
Cuellar, I., & Paniagua, F.A. (2000).Handbook of multicultural mental health: Assessment and treatment of diverse populations. San Diego, CA: Academic Press. McGoldrick, M., Giordano, J., & Garcia-Preto, N. (Eds.) (2005).Ethnicity and family therapy(3rded.). New York: Guilford Press. Schwarzbaum, S. E., & Thomas, A. J. (2008).Dimensions of multicultural counseling.Los Angeles: Sage Publications. Sue, D. W., & Sue, D. (2003).Counseling the culturally diverse: Theory and practice(4th ed.). New York: John Wiley and Sons.
Pedersen, P. et al. (2018). Counseling Across Cultures (7th ed.). Sage
Additional Online Resources
Fortuna, L. “Working with Latino/a and Hispanic Patients”. APA. Access here
Benton, E (2023). “8 Mental Health Resources for the Latino Community”. Very Well Mind. Access here
Mental Health Disparities: Hispanics and Latinos. APA. Access here
Hari, L, et, al. (2020). “Mental Health Needs of an Emerging Latino Community”. J. BehavHealth Serv Res. 2020; 47(3): 388–398. Published online 2020 Jan 30. doi: 10.1007/s11414-020-09688-3. National Library of Medicine. Access here
Overcoming Mental Health Stigma in the Latino Community (2017). Cleveland Clinic. Access here
The role of a Christian Counselor is twofold. On one hand, the counselor is a professional who must adhere to ethical standards of the field echoing the axion “do not harm”. On other the hand, the Christian counselor is called to bear witness to the faith. These ideals can collide when a counselor is also a clinical professional counselor working in the secular realm where personal bias and religious conviction are separated from the counseling process. While the divine mandate to preach to all nations is important, in professional settings, such religious proclamations are not only inappropriate but also counter productive. Showing Christian example in these cases are always better than words. As for the Christian Counselor, who may be licensed or non-licensed in counseling, the opportunity to express Christian doctrine is ethical because the client is seeking Christian answers for his/her issues in life. Of course, the Christian Counselor is still called to express empathy, love and non-judgement to those who express different gender or moral questions.
With this guideline in place, it is important for Christian Counselors or counselors who are Christian to have a better understanding regarding the conflict between Christianity and the role of gender ideology and oppression. Please also review AIHCP’s Christian Counseling Certification.
Christianity and Oppression
The Church is divinely founded institution by Jesus Christ but made for human beings Human beings are imperfect and hence subject to corruption. The Church while divinely inspired via the Holy Spirit still makes mistakes because of its human element. These mistakes are highlighted throughout history through the numerous atrocities made in the name of Christ through discrimination, persecution and war. It is unfair to say Christianity is the sole religion to be hijacked by fanatics and misused. Throughout history, human beings have used religion as a way a propaganda tool for horrendous things, but does this dismiss the faith itself? Humanity would find new vehicles to promote hate and war if faith ceased to exist. An atheistic world would find ways promote different groups against one or the other. Still, those who wish to divide, hate and control misuse religion. Christianity itself has been utilized for evil ends never intended by Christ Himself.
Christianity’s essence is anti-oppression because Christ frees us all from sin.
Jesus Christ came to free the oppressed, namely every soul under the oppression of Satan and the sin of Adam. Christianity within its founding is non-oppression creed that looks to find equality within Christ. St Paul states that whether Gentile or Jew, slave or free, male or female we are all equal and one under Christ (Gal;3:28). Yet despite this, evil men and women have corrupted the faith throughout the centuries and caused great pain and suffering to various oppressed groups throughout Europe. In turn, Christianity as the major cultural identifying and unifying force of Europe became an instrument and tool to imprison and enslave the world under the promise of saving souls. Numerous European nations, used faith as a justification to subjugate Africa, the Americas and Asia. While the sweet gift of Christ was awarded to many individuals and spiritual salvation was found, the enormous cultural and ethnic raping of other civilizations created the third world that we know today. European pride, colonization and imperialism became associated with Christianity for many others.
It is important as counselors within the Christian tradition to understand this historical reality. Christianity is seen by many diverse groups as an oppressor due to its affiliation with Christian nations of Europe and also Christian missionaries who behaved like colonizing agents of change instead of messengers of the Gospel. This is not to dismiss the great work of many missionaries in both Protestant and Catholic traditions. Many good people spread the Gospel. Many saw the equality of all cultures and their beauty while trying to share Christ, but many also looked to Europeanize and destroy the indigenous culture. These scars and hatreds against the Church are real.
So while as a faith, Christianity is non-oppressive, in action, imperfect human beings have utilized it as an oppressive agent within Europe and across the world. Jesus Christ, Himself, would spew these bad examples of faith, as He did the numerous Pharisees of His time, but this sometimes brings little comfort to those who have faced oppression through the Church. As a Christian Counselor, one must understand that Christianity is seen to many as the “common enemy” and not be naive to think everyone sees the face of a Christian as an inspiration, especially in counseling.
Oppression Ideologies
Oppression is real in the world and to deny it because one has not seen it is a grave error. While many Christians, especially those of European descent, may exist in a bubble of the perfect world, many other Christians and non-Christians alike in different cultures experience oppression and racism daily. Whether at the micro-level, or at higher levels, individuals suffer numerous slights and injustices. These potential clients also bring to the counseling room these injustices and Christian Counselors or merely counselors who are Christian must be aware of their target populations and the injustices associated with them.
Approaches to facing oppression exist within and without Christianity. Liberation Theology in Latin America is a critical theory that combines Christian values with Marxist ideologies. Karl Marx, the social philosopher and Father of Socialism taught that there is a clash between the classes. Between the haves and have nots, there has also existed class warfare, whether slaves and owners, serfs and lords, or workers and labor barons. Different names and times but the same class war has always existed, according to Marx. Liberation occurs when the masses take control and find justice through constant revolution. Liberation Theology took a critical look at the Church and its structure as a hierarchal structure of class between clergy and the people. This of course also analyzed the role of women as an oppressed group within the faith and the power of the clergy within the faith. As a Jesuit Catholic theory, it questioned the power of the papacy and hierarchy, as well as questions regarding women priesthood.
Unfortunately, throughout history, the cross has been used by evil men to subjugate, but this far from the message of Christ. Please also review AIHCP’s Christian Counseling Certification
Ultimately, the outgroup or group that suffered discrimination looks to find a seat at the table. Ways to address these issues are found usually in two common theories, the Common Humanity Theory or the Common Enemy Theory. Those under the umbrella of the Common Humanity school look to rectify social injustice and inequality by denouncing differences and injustices and condemning inequality and seek to emphasize that all human beings are equal in dignity. Humanity must work together to resolve past injustices and eliminate present examples of racism or oppression. Common Humanity approaches embrace solidarity and the common human solution. In contrast, Common Enemy, focuses more on the oppressor. It searches to eliminate racism and oppression by turning on past oppressors or institutions and weakening their power. In many ways, the ideology looks to burn it all down. It is more Marxist in thought and identifies the “other” more so than the common. Hence those associated with the oppressing past through no fault of their own must be educated and balance must be restored through recognition of division.
There is good from both ideologies and usually a mixed approach is best. Common Humanity can sometimes dismiss differences which are important to understanding oppression but also the diversity within humanity. While it embraces a beautiful Christian concept that we are all children of God and one people, it over generalizes and can dismiss how these differences are real and important while still attempting to eliminate oppression. It can sometimes belittle past injustices and only wish to push forward. Common Enemy obviously is more destructive and dividing with its Marxist ideology. It can make progress difficult because it looks to divide between the haves and have nots and punish those who are descendants of the oppressing group. It essence it can seek to attribute punishment on the descendants of the past oppressive group. This ultimately turns the past oppressor into a new outgroup that faces its own discrimination. Christianity and white males face discrimination for white privilege or Christian morality that finds some acts immoral. Personal belief becomes bigotry and this is wrong.
A mixed road acknowledges common humanity and how everyone must work together to eliminate oppression but this mixed road also accepts the past wrongs and histories and acknowledges privilege in a non-hostile fashion. The common road recognizes the past but also works towards a common future while identifying the beauty of diversity. In the world today, we see protestors demanding the churches be torn down, or statues defaced, or absurd reparations for actions hundreds of years ago, while we also see individuals ignoring history , their own privilege and blessings because of their race or ethnicity, or not willing to offer fair compensation to certain cultures such as Native Americans or oppressed African Americans.
Dealing with Gender Based Ideologies in Christian Counseling
With these important guidelines have been set, one must carefully identify the pain of gender based groups that include women, homosexuals and transgenders. In counseling, many Christians who counsel or in fact perform Christian Counseling services may come across the marginalized within these groups. It is critical within our purpose to present a mixed approach that recognizes the pain of these groups, the wrongs of the Church but also a presentation that defends the integrity of Christ’s original message. This unfortunately, while condemning oppression, lead to extremely different moral outcomes that need to be mutually respected by both sides. Unfortunately, as an ex oppressing group, many Christians are not given this common and mutual respect of disagreement and can be labeled as medieval, prejudice or misogynistic. In order for true freedom to exist, Christian morality cannot become the newly oppressed. Yet, if the counselor, one must sometimes withhold personal opinions or beliefs, or if within Christian Counseling itself, withhold anger or judgement against an an angry client or one who professes a different life style. In counseling, empathy and healing is the desired result and the client is also a patient in which one must do no harm.
Feminism
Women have unjustly been discriminated throughout human history. Women have been seen as the weaker sex due to physical limitations. Various gender roles have attempted according to different cultures to place women in certain stations instead of validating individualism. Different cultures have different disparities of gender based oppression (Pedersen, 2018, p. 211). Many men have experienced a privilege based on the group they belong to and not based on what they have done or not done (Pedersen, 2018, p. 211). Hence women have been held back in many social spheres in religion, politics, work and the family. Women who are of a certain ethnic minority suffer a second oppression as well. This is referred to as double minority status (Pederson, 2018, p.214).
The feminist moment in the late 19th and early 20th Centuries looked to alter the oppression faced by women. It sought to remove the illusion of male superiority over females based on merely biological appearances. From a Christian perspective, movement within itself embraced the idea that God created both male and female and that all under Christ are one. Its success led to multiple triumphs in woman rights including the right to vote, as well as the appearance of women participating in politics and governance. While opening women to the work force, there still exists unequal pay barriers as well as natural prejudices that exist within social norms of Western civilization. While women have made great leaps in gaining equal treatment in society, there still exists numerous prejudices and inequalities. These issues are common problems for many women in counseling sessions and counselors need to address these issues and also advocate. This is especially the case in rape and domestic abuse which is a critical issue for women world wide.
The Christian faith recognizes the advances against oppression but still rejects radical elements of these movements that attack gender, sexuality and marriage
Yet, despite these great advances, the Church finds itself at odds with many Feminist ideologies. Some denominations pending on their level of conservative values have less friction than others but for the most part, radical feminist ideologies remain in contrast to the Christian faith. Working from least to most controversial, the role of women within the Church has greatly changed since the 1960s. Women are more seen in the Church in regards to liturgical presence than ever before. In Protestant denominations, many women serve as ministers or even bishops. In Catholicism and Orthodoxy, while the priesthood remains for males only, women now participate in liturgical services as lectors, servers, and eucharistic ministers. Permitting this has laid to rest many class/gender war ideologies within the Church but still many within the Catholic and Orthodox Churches see the theological dogma of a male only priesthood as a class struggle as identified in Liberation Theology instead of a moral absolute.
However, radical feminism has pushed into other areas there is little debate within Christian morality. Feminism pushed for a less constrained morality of the female body. Radical feminism, not true feminism, assaulted the role of husband and wife within the Sacrament of Marriage, the nature of the conjugal or sexual act, as well as attacking the rights of the unborn child. Ironically, early feminist movements condemned birth control and abortion as ways males escaped accountability. Recent radicalism has seen it as autonomy of the woman over male restrictions. All of these cases of oppression whether it is state of a woman’s role within the Church to sexual rights have disguised these questions about oppression. Radical groups have taken issues of oppression into issues of faith and morals. The radical movements look to not seek relief from oppression but looks to alter the institution and the morality of Christianity- and turn any Christian, male or female, who opposes it as an oppressor and bigot. Unfortunately, movements against oppression, or least some parts of it, can become radicalized and seek to cause damage and turn those who profess the faith as the newly oppressed.
Still, as Christian Counselors, we need to identify and show empathy with women who face true discrimination issues but also show patience with those who become angry with the Church and its morality. Those who are secular counselors must learn to balance profession and faith and attempt to focus more so on the issues female clients face without further angering or enraging them but instead listening and understanding the pain they experience as women in an unfair world and when appropriate showing action on their behalf.
Sexuality
One group that has faced extreme oppression are those who express different forms of sexual orientation or preferences. The LGBTQ movement has looked to cause awareness regarding the plight and suffering of these marginalized groups. Obviously the dominant group and socially accepted is the hetero-sexual community which makes up most sexual orientations. Those with hetero-sexual inclinations are seen as “normal” and experience far less bias and social hate. Heterosexism is the belief that any sexual relationship that is not between a man or woman is not normal and inferior (Pederson, 2018, p. 221). In addition, Homosexuals have been targeted throughout history with hate crimes and club shootings solely based on their sexual orientation. Only since the 1990s have stigmas of social outcasts been removed and the right to marry and other legal statuses granted, yet, hate still permeates under the cracks of society and this marginalized group still faces discrimination, jokes, hate and violent crimes.
Of course, this type of oppression is condemned by Christianity and Christ commands to love one’s neighbor. While Christianity continues to recognize the homosexual act as unnatural and sinful, the Catechism of the Catholic Church points out that the feelings and the urges themselves are not sin but a result of one’s broken nature, like any impure thoughts, they are to dismissed. The catechism also calls for those with this un-natural inclinations to live a life of purity and prayer. The Church forbids any hatred to the person who expresses this life style but condemns the action itself. Radical movements would label this as oppression but the Church and most of Christianity holds a moral absolute principle. It in no way seeks to restrict homosexuals in public and secular life but holds them accountable if they wish to confess the Christian creed. Restrictions within the faith are not oppressions. Christians are restricted from many moral acts, homosexuality is just one of many and if one wishes to follow Christ, one must take up one’s cross and follow the commandments.
Christian Counselors can find themselves in a delicate situation when navigating faith and counseling with cases such as transgenderism
Christian Counselors are ethically held to show nothing but love and empathy for any homosexual clients and must while highlighting the moral truths of the faith show patience and non judgement. In addition, ideas such as conversion therapy can be very dangerous to the mental health of homosexuals who come to Christian Counseling. Many who wish to live chaste lives struggle and to ignore or pretend the emotions are not real can cause intense mental damage. Every moral temptation, for whichever vice in life, needs to be acknowledged, understood and coped with as a cross in life. Attempting to make a person who is homosexual to heterosexual in terms of what they find attractive is something beyond mere wishing or desiring but a true feeling that needs to be discussed. When this feeling is cast aside as dirty or evil or fake, then this can leave a person in a very dark place. As for those Christians in secular counseling, the counselor must restrain their own bias and look to help the client despite any moral disagreements. In cases of extreme distress in counseling between counselor and client, a mutual agreement can be made for reference to another counselor but this to must be done with the utmost professionalism and concern for the well being of the patient. It is unethical to abandon any client due to moral differences.
In addition to homosexuality within the LGBTQ movement are transgenders who identify as a different sex and gender than biologically born as. Pederson points out that transphobia ranges from fear, disgust as well as hatred towards those who alter their gender or cross dress (2018, p.215). Transgender people have faced sharp ridicule and are also victim to many hate crimes, as well as discrimination. Pedersen labels those of one gender as possessing cisgender privilege without the discrimination faced by the transgender community (2018, p.215). Pederson lists various definitions of sex, gender, gender identity and gender role. He states sex is the biological traits that determine a male or female, while gender is defined as learned behavior or social construct that influences gender and its role (2018, p. 210). Gender identity, according to Pedersen, is the perception of one’s own gender as a man, woman, boy, girl, non-gendered, bigendered, or transgender (2018, p. 210).
As a counselor, those facing transgender issues or homosexuality issues face other issues beyond discrimination but a variety of conflicts within. Many experience high levels of depression, anxiety, low self esteem and abandonment. Families and friends can abandon them leaving them without support and leaving them in total isolation.. In addition, many may experience suicidal ideation. The conflict of who I feel I am and what I was born or what my faith states can cause great internal torment. Many may feel guilt or shame or become obsessed with radical alterations.
While gender roles play a part in social norms of society of how a boy or girl acts, it is important to note that certain gender roles can be constrictive to expression of individuals and sometimes within themselves harmful to emotional outlets. For instance, men should never cry, or women are meant to stay at home, or boys should play with trucks and girls with dolls are prominent in society. These are social norms, but when individuals look to express their individuality, then these norms can be dangerous, however, what about when they constrict gender discovery? Christian Counseling does not find the Pederson definitions as binding. Christian Counseling conforms with a conservative psychology perspective that transgenderism is a dysphoria from reality vs the current mainstream definition. With only main stream protocol currently accepted, counselors are encouraged to help clients identify and associate with the self that best fits and to find support and groups that affirm one’s feelings. Because of this , within the modern era for Christian Counselors, it has become the unfavorable statement albeit the most obvious that something is mentally wrong . Yet due to the highly flammable and emotional state, only the most highly trained counselor should attempt to discuss these issues since the person is already extremely distressed. When treating a transgender person, a counselor must approach it very carefully to protect the client against suicide and to not only discuss the external oppressions but also the internal anguish of conflict that exists within the person and how to properly cope and address these intense feelings in a healthy way. This is why in secular counseling, a counselor must leave personal bias aside and address the symptoms.
While oppression exists within these communities and it must be acknowledged and addressed by counselors, there is a deeper issue and more dividing issue when radical forces attempt to challenge Christian morality. In Genesis, God created them both male and female. In Christianity, one’s gender is more than one’s biological shell but an intimate part of the human person tying together the body, mind and soul. In St. Pope John Paul II sermons ranging from 1978 to 1984 regarding the human body, formerly referred to as the Theology of the Body, John Paul II paints a beautiful image of the journey of the body and soul throughout life and its continued existence in the glorified body after the General Resurrection. Hence the body and its gender plays a large role in the total person, body, mind and soul, not just the body itself. Of course, other religious traditions place less emphasis on the body but for the Christian Counselor, ones sexuality and essence are closely tied together through the creation of God. This can lead to issues of moral disagreement between the transgender community as well as the Christian community. The radical movement will label Christian morality regarding transgenderism as oppression while the Christian community will label it merely as a sin and choice that is rejected. This does not mean the Christian community wishes to oppress, but it looks to make a moral statement on a moral issue that best fits its own moral code. In many cases, the Christian community can then become oppressed like the transgender community because of non Christian values that see it as prejudice or oppressive.
As counselors, one must do no harm and perform according to the standard in helping someone with this diagnosis. It is important to acknowledge their oppression and the hate that exists against them, but many would say not to confront it but to merely show empathy and help the person find happiness. In a secular counseling session, this may be the best course of action. However, within the Christian Counseling setting, again, one is more free to discuss gender dysphoria, as well as the scriptural elements of gender, especially since the client is asking for Christian guidance. Christian Counseling is able to escape the restrictions of secular limitations when discussing immorality.
Conclusion
Multicultural counseling with groups who experience oppression require sensitive approaches that acknowledge oppression an advocate for social justice. Approaches that utilize Common Humanity and Common Enemy are best utilized as a combination to solve the oppression issues within the world. Christianity unfortunately has been misused by evil individuals throughout the centuries to perpetrate oppression. Sometimes, Due to religious and moral differences, attempts can be made to label Christians as bigots, when in reality they are merely holding to a belief.
Multicultural counseling demands respect for others with different moral backgrounds or gender ideologies. Please also review AIHCP’s Christian Counseling Certification
In addition, gender and choice of sexuality continues to be a difficult issue addressed in counseling for counselors who are Christian, as well as those who provide Christian Counseling to those targeted groups. Differences in faith and moral choices can be a conflict for a counselor, especially within transgender ideology. Counselors nonetheless are held to hold to the axiom of do no harm and treat each patient with empathy and non judgement. Christian Counselors have more freedom than secular counselors but while able to address morality still must show love and not abandon their client. Any issue of oppression is evil and must be rectified. The groups discussed are targeted for gender or sexuality and this is wrong within a secular society. Some of the movements answered great injustices while other aspects of it became radicalized. Be careful not to over generalize. From a Christian perspective, it is OK to disagree with certain parts but still agree on others. Believing something is a sin or wrong does not make someone a bigot. However, when one seeks to oppress or hate another group, then one commits an even greater sin of hate. Between alt left groups who wish to catalogue believing Christians as bigots regarding gender morality and alt right groups hoping to ignore history and hate the person but not the sin, little dialogue can occur. Believing Christians and social progressives can find common ground by respecting each other and finding commonality. Ultimately, Christ calls all to love one another. Christ alone judges.
Please also review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
Resource
Pedersen, P, et, al. “Counseling Across Cultures” (7th). Sage.
Additional Resources
Keathley, K. (2024). “Thinking Biblically about Transgenderism: A Biblical Response to Current Trends”. Center for Faith and Culture. Access here
Lynn, S. (2019). “How should Christians respond to those experiencing gender dysphoria?”. Christian Post. Access here
“Guidelines for Psychological Practice With Transgender and Gender Nonconforming People” APA. Access here
“Transgender: Ensuring Mental Health” Cleveland Clinic. Access here
“Voices of women and girls essential to fight for human rights” (2022). United Nations. Access here
“The 11 biggest hurdles for women’s equality by 2030”. (2023). UNwomen. Access here
Hancock, K. (2006). “APA’s Guidelines for Psychotherapy with Lesbian, Gay and Bisexual Clients: The Fundamentals for Practice”. APA. Access here
Hays, D. et, al. (2007). “Addressing Privilege and Oppression in Counselor Training and Practice: A Qualitative Analysis” . Journal of Counseling & Development ■ Summer 2007 ■ Volume 85. Access here
Multicultural counseling proficiencies are essential to good counseling. Since Western counseling initially emerged from Europe it is culturally immersed with European culture values. European culture is very individualistic, self-centered and free of many forms of oppression due to the fact Europe was the colonizing force between the 16th and 19th Centuries. Furthermore, while Europe’s secular awakening drove a wedge between its Christian culture and itself, Christianity still plays a key part of life in millions of individuals of European descent, as well as a driving force behind the intent of nations to colonize. With these things in mind, the classic male European descent counselor must be aware of his cultural identity and how that same identity translates his world views, as well as how others of different cultures perceive him as a person when counseling. Within melting pots nations, such as the United States or Canada, many minority cultures can look upon counseling itself with suspicion as a Western custom created by white men.
Grief and loss is also cultural and is expressed differently. This type of difference that inherently exists within different grieving cultures needs to be understood and respected within the grief counseling session itself. Kastenbaum points out that many from a different culture can misinterpret expressions of grief or rituals within another culture (2018, p.372). Please also review AIHCP’s Grief Counseling Certification, as well as its Grief Diversity Counseling Certification to learn more about responding better to other cultures during times of grief.
The African American Experience and Counseling
It is important to have a strong understanding of African American heritage but also African American oppression to fully help individual blacks in counseling
African American culture has an intense pride in its African heritage and its rich spiritual and cultural beliefs and rituals. While many in America have been culturally separated from the home continent and completely interwoven into a unique African American culture with its own history and adaptations, there still remains a strong echo of the past for many who look to rediscover their roots. African consciousness possesses ancestral wisdom, naturalistic attitudes, rhythm, and creativity (Pedersen, 2018, p. 147), These images help many African Americans tie to a greater power and consciousness to face the oppression they have faced for centuries. This consciousness helps blacks create a stronger self concept, self esteem and self image about themselves that was stolen so many centuries ago (Pedersen, 2018, p.147)
Due to imperialism, oppression and the slave trade, many African Americans cannot trace their lineage and families as European Americans. Many tribes of the Congo, Yoruba, Wolof and Ibo were targeted for the salve trade (Pederson, 2018. p. 145). Many of the records and identities of abducted human beings into the slave trade were erased from history and replaced with new roles and titles on various American plantations. In many cases, these individuals took upon the name of the slave owner or when emancipation occurred chose a simple American name. Hence some African Americans have a yearning to reconnect to their cultural heritage that was stolen from them.
When counseling with African Americans, there is large diversity to consider. Many marginalized blacks in America have been robbed of economic stability for generations. This has led to a succession of poverty, less education and less opportunity. Some blacks have been able to bridge the gap and are successful and resent the idea that they are marginalized and find pride in their work ethic and success. Some black communities are very religious and hold strong to the Christian faith, especially in Baptist congregations. Immigrant Africans hold stronger to the older ways of tribalism, honor, family, ancestors and have a far more spiritualistic religion than many Christian blacks. Some African immigrants share a combined spiritualism and Christian belief system as well.
Yet, within all the diversity, their exists the soul wound of imperialism and slave trade that forever scarred the continent of Africa. Whether from Africa and enduring genocide and civil wars due to European imperialism of the 18th and 19th Centuries, or from the United States and scarred from the history of slavery, segregation, economic theft, and racism, both African groups have historically faced collective wounds that have been transmitted from one generation to the next. This type of historical disadvantage has created numerous imbalanced economic opportunities. In addition, overt racism or systematic racism that exists within the system, has made the African American experience a far different experience than the European experience. Racial profiling, job discrimination and prejudices continue to haunt the black community. These incidents make even a random police stop into an entirely different ordeal for an African American than a white person. Hence when counseling a black client, one must realize racism and oppression have shaped the development and experiences of black people worldwide (Pedersen, 2018, p. 145).
It is important also when counseling African Americans to understand the value of family and groups within their grieving processes as well as life issues. Many African Americans turn to family and support and church before they look for mental health care. Group therapy and community interventions are more relatable to these social structures and can be beneficial for many African Americans (Pedersen, 2018, p.154). African Americans in general also prefer more naturalistic healing interventions, and prefer more so to face personal issues with action (Pedersen, 2018, p. 155). Again, these are collective statistics and each individual is different. When counseling across culture, it is important to remember the dictum of Kluckhohn and Murray (1949) that “each person is like all other persons, like some other persons and like no other person (Pedersen, 2016. p.42)”.
When helping African Americans who are grieving it is important to understand the numerous social issues that apply daily anxiety and sadness to the unique black experience in America. In addition, utilizing African American spirituality, family and church structures as well as modeling coping strategies after African American strengths can all play a key role in helping African Americans grieve in a more healthy way.
Counseling Mistakes with African Americans
Like many minorities, there can exist a mistrust for white mental health counselors. Even though African Americans make up the second largest non-white group in America, they still only represent 12 percent of the population (Pedersen, 2018, p. 144). With this in mind, counselors need to understand that blacks may not always be comfortable with a white counselor or someone from a different socio-economic background. Many blacks do not feel that the suburban American truly understands their concerns or fears.
It is important to understand the role of oppression, slavery, racism and discrimination when counseling African Americans.
White counselors need to understand the importance to acknowledge the concept of “White Privilege”. This refers to the unearned societal awards that are given to the white culture based on color of skin (Pedersen, 2018, p. 146). While liberals sometimes have taken the notion to far as to dismiss personal achievement and ignore poor life choices of others, one must conclude due to the centuries of oppression as well as economic imbalance given to the black community that better life opportunities have been granted overall to more whites than blacks in the present day. It is important to acknowledge this in counseling as well as publicly. It helps heal past soul wounds and helps generate awareness to possible past thefts against the black community and present day attempts to rectify those injustices. Again, this does not justify a black person to live a life of crime but it does suggest a better understanding of why so many blacks fall victim to a life of crime due to inherited poverty due to past injustices against their community. Hence in counseling, it is important for a white counselor to check him/herself and understand the role their color and experiences brings to the counseling room (Pedersen, 2018, p. 146).
In addition, Pedersen points out that ignoring race in counseling can also be negative. He refers to this concept as “Color Blindness” (2018, p. 146). When one attempts to ignore the role of color and race in a client’s life struggles and problems, then the counselor can miss the importance that oppression and soul wounds can play on a particular group’s mental health. The APA suggests that counselors always consider how racism and discrimination can be sources of distress for black populations (Pedersen, 2018, p. 146). In addition, conversely, imagining no color exists between counselor and client can also play a negative role in the counselor understanding his/her color as a factor in the counseling process.
Another mistake to avoid is the historically and inherently prejudice studies on black populations. Assumptions on African American attitudes and reactions to life have in the past resulted in an over diagnosis of schizophrenia and an under diagnosis of depression and anxiety (Pedersen, 2018, p. 152). While African American communities have historically suffered less from suicide due to family and church connections, studies also show like anyone, if an African American suffers from depression or substance abuse, his or her chance of suicide rises like anyone else. Also, it is important to note that when working with African Americans, there is a far higher chance of the clients exposure to violence or PSTD (Pedersen, 2018. p. 153). This greatly leads to a higher trajectory of African Americans who suffer from depression, grief, loss and anxiety.
Conclusion
Helping African Americans through grief by utilizing the deep spirituality within the heritage can be useful for healing. Please also review AIHCP’s Grief Counseling Certification
African American heritage is rich and beautiful with family, heritage, ritual, and spiritual life. Tapping into these elements give blacks a higher appreciation of self and worth and tie them to a greater story. Unfortunately, slavery and oppression stole this identity centuries ago and many African Americans in the United States suffer intense soul wounds associated with the history of slavery, oppression, racism and discrimination. These things cannot be ignored but must be understood in factors leading to many modern day issues African Americans face. Counselors need to be aware of these issues as well as their own color and race when working interracially with a black person. White persons must understand that differences exist and sometimes need addressed to help promote healing. Also, like in all multi cultural issues, counselors must be alert not to over generalize or under generalize a person. Each person is unique but at the same time within a particular race or culture usually shares some common issues or problems.
Please also review AIHCP’s Grief Counseling Certification. The program is online and independent study with mentorship. For those who are already a Certified Grief Counselor, then please also review AIHCP’s Grief Diversity Counseling Certification and see if it meets your academic and professional goals in working with diverse populations.
Reference
Pedersen, P. et. al (2018). “Counseling Across Cultures”. (7th). Sage
Additional Resources
Williams, M. (2011). “Why African Americans Avoid Psychotherapy”. Psychology Today. Access here
Watkins, S. & Andrews, A. (2021). “Creating & Maintaining Safe Therapeutic Spaces for Black Clients”. Advances in Addition Recovery (Winter 2021). Access here
Alang, S. (2019). “Mental health care among blacks in America: Confronting racism and constructing solutions”. Health Serv Res. 2019 Apr; 54(2): 346–355. Published online 2019 Jan 27. doi: 10.1111/1475-6773.13115. National Library of Medicine. Access here
Carrouthers, Z. (2014). “Yes, There’s a Stigma with Counseling in the African-American Community”. ThriveWorks. Access here
