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Suicide and Crisis of Lethality

Posted on by Mark Moran

Crisis Intervention specialists deal with an array of issues.  Usually issues of self harm, harm of others and suicide are a very common theme.  In crisis, logical thinking and hope are erased and the person can sometimes do things out of character that are very lethal in nature.  Understanding suicide, suicide assessment, prevention and intervention are key components of helping individuals in crisis not make a permanent and fateful decision.

Suicide is rarely a conscious choice but one with emotional and mental implications that remove one from a state logical thinking

It is critical for crisis counselors, grief counselors, pastoral care givers and ministry, licensed mental health professionals, as well as those in healthcare to have a strong training and educational background in suicide and crises of lethality.  AIHCP offers certifications in Grief Counseling but also in Crisis Intervention to help train members in those fields with the additional knowledge and abilities to handle crisis of lethality.

Suicide

While in the past, AIHCP has offered blogs, as well as video content on the nature of suicide, this particular blog will focus on the crisis element of it.  It will identify suicidal signs, assessments, but also focus on intervention in particular.

James points out that a person in suicidal crisis is engaged in an expressive act of homicide where emotional state looks to reduce psychological pain (2017, p. 203).  According to statistics, James point out that 600, 000 to 100, 000 suicides are attempted each year in the United States and 30, 000 to 60, 000 die each year in those attempts, with 19, 000 permanently injured (2017, p. 204).  While different groups within the US  have different rates of suicide as compared to others, the leading group is older white males.

Theories surrounding suicide share many common features but also have different emphasis on certain reasons why one attempts to kill oneself.  Freud’s psychodynamic theories saw suicide as a reaction of some inner conflict with external stressors (James, 2017, p. 206).  Erickson saw reasons for suicide correlated with developmental issues that prevented the person from advancing and reaching certain goals in life.  Individuals who become stagnant and unable to develop sometimes choose suicide as an option to escape (James, 2017, p. 206).   Escapist theory views suicide as the only way out of a bad situation during fight or flight.  Within this theory, individuals feel they fell short, blame themselves, focus on narrow deficits only, and only see a view of perfectionism that if not met can only end in suicide due to the hopelessness perceived (James, 2017, p. 206).   Hopelessness remains a common theme in all situations where the person feels they have no power over the situation.

Another important theory was developed by Edwin Shneidman, the founder of suicidology.   In understanding suicide he measured one’s psycheache or pain in the mind, one’s perturbation or the degree of the pain, and the press or stress due to external factors (James, 2017, p. 206),   With the combination of these things, Shneidman saw how psycheache frustrates  or blocks psychological needs leading to hopelessness and suicide and reaching the state of critical mass to activate suicide.

Durkeim in the 19th Century proposed the sociological theory which looks at a person’s connections to society and how social norms and society based on a person’s integration with those norms plays a large role.  Egoistical suicide refers to one’s lack integration with any group.  Anomic suicide refers to when economic and financial systems of society break down all around the person.  Altruistic suicide refers when a person commits suicide for cultural reasons or the perceived better good according to the society.  Fatalistic suicide refers to if a person is an intolerable or unescapable situation such a concentration camp (James, 2017, p. 207).  According to Van Orden interpersonal states are also key in the mind of those contemplating suicide.  Suicidal individuals may acquire capability by decreasing innate fear of pain and death gradually.  In their personal views, they perceive themselves as burdensome to others as well as failing to belong to anyone or find attachment to anything (James, 2017. p. 207).   Existentialism and meaning also play an important role in suicide theory.  Ideas on death, existential isolation, meaning and meaningless in making sense of the world and the freedom of existentialist thought to make choices all play a role in the construction of existentialist thought.    When challenges to existence and death are overwhelmed and an existentialist anchor is lost, then many individuals can fall into hopelessness without any reason to exist (James, 2017, p. 208).

Another interesting theory follows a basic suicide trajectory model based on various risk factors that correlate with suicide.  This includes, biological, substance abuse history, genetic predispositions, gender, self esteem, psychological maladies, cognitive thinking and environmental stressors (James, 2017, p. 207).    Psychology also points to imbalances within the brain, neurochemical reactions that do not allow a person to better respond to a situation (James, 2017, 208).

From these theories and multiple other ones, one has a better understanding that suicide is rarely a free choice but is committed in a state of emotional turmoil without true cognitive reasoning.  This is why so many religious views on suicide as a choice or sin have been replaced with a better recognition that most if not all are victims of it.

Characteristics of Suicidal Individuals

For the most part, those thinking of suicide exist in an acute state of crisis or a chronic state of depression that leads to certain characteristics that manifest emotionally, socially, mentally and physically.

Many suicidal individuals suffer from depression or hopelessness. Please also review AIHCP’s Crisis Intervention Certification

Situationally, individuals face an endurable pain they cannot overcome.  A stressor frustrates the psychological need (James, 2017, p. 209).  Hence situations involving trauma, death, loss, finances, relationship or anything that creates a perceived unbearable loss appears.  Motivation wise, individuals look to seek a solution and that solution entails to remove the stressor via cessation of consciousness.  Accompanied with this are the affective emotions of hopelessness and helplessness.  Cognitively, individuals see solutions in a very narrow scope with out any alternatives to think their way out of the situation.  Relationally, an individual wishes to communicate intent and find mutual justification in it and acknowledgement of that right to do so.  Serially, characteristics reveal a long history of trying everything else but no other option remains (James, 2017,p. 209).

Within these characteristics of the suicidal mind, it important to dismiss certain myths that distort.  First, one needs to dismiss fears of discussing suicide as if it will cause it.  In fact, discussing suicide and being very upfront is key.  Second, one needs to dismiss the notion that those who say they will commit suicide rarely carry through with it.  In fact, many who say they are contemplating are very high risk of attempting it.  To the individual suicide is perceived as a very rational act.  Third, individuals who commit suicide are insane.  Most who commit or attempt suicide are only acutely affected with emotional issues.  Fourth, suicide is only impulsive.  In fact, most suicides are planned and plotted outside acute crisis.  Fifth, suicide is painless.  Many suicides can be very gruesome and some go awry and very wrong.  Sixth, suicidal thoughts are rare.  In fact, they are more common than one may think with 8.3 million have some type of suicidal ideation (James, 2017. p. 212).

Suicide Assessment is Key

Assessment is critical in saving a life.  While some crisis specialists deal with suicidal individuals in an acute and heated moment, many suicides are well planned and plotted.  Counselors need to be aware of the possibility and assess the lethality

James points out that there are a variety of verbal clues, statements and written letters.  As well as behavioral clues such as self harm or isolation.  Also situational clues that involve death of another person, financial woes, loss job, or divorce should be acknowledged.  In addition, syndromatic clues such as depression, hopelessness and unhappiness with life can play key indicators in possible suicidal.  This is why it is so important to also ask someone in assessment (2017, p. 212).

Another tool to utilize is PATHWARM.  This  is an acronym from the American Association of Suicidology.  It utilizes the letter within the acronym to better identify various warning signs.  Within the acronym is: Ideation, Substance Abuse, Purposefulness, Anxiety, Trapped, Hopelessness, Withdraw, Anger, Recklessness and Mood.

There are many, many assessment keys, questions, or triages one can utilize.  We will briefly go over a select few.

First, the basic clinical interview is essential in determining suicidal ideation.  Within it is a long laundry list of observations and questions.  Here are a few: Does the person exhibit suicidal intent or tendencies?  Does the person have a family history of suicide?  Does the person have past suicide attempts? Does the person have a specific plan?  Has the person experienced a death recently? Does the person have a history of drugs and substance abuse? Does the person display radical changes in mood and behavior?  Does the person display hopelessness?  Has the person experienced past trauma?  Has the person discontinued medication?  Does the person exhibit extreme emotions?  Has the person faced financial troubles or loss of job?  Does the person feel threatened?  Does the person see everything as all or nothing?  Does the person feel as if he or she does not belong? Does the person struggle with identity and self esteem?  Does the person have access to firearms?  Has the person explored suicide through online search or literature?  Has the person not seen a medical professional within the last 3 to 6 months? (James, 2017, p. 215).

SIMPLE STEPS is another acronym that can utilized in assessment during interview. Again it emphasizes the importance of asking the question are you thinking of killing oneself?  Within the acronym are the following points.  Suicidal? Ideation? Method? Pain? Loss? Earlier attempts? Substance abuse? Troubleshooting for alternatives? Emotions? Parental history? Stressors? (James, 2017, p. 216-17).  This triage captures the basic essence again of all assessment in that it asks the difficult question and looks to identify potential lethality and danger of a plan.  Not all cases may present an immediate acute threat while others may require immediate intervention and reference to medical professionals or notification of authorities and family.

Suicide Intervention

In intervention, whether in acute setting or discussing possible plans of a person to commit suicide, professionals need to not judge the person, or demean the person’s perceived tragic nature of life.  Instead, crisis professionals are encouraged to gain an understanding, form a bond and offer alternative options.

The Three “I”s are essential to know if looking to defuse suicidal situations.  The person feels the situation is inescapable, intolerable and interminable (James, 2017,p. 218).  Hence it is important to help the person feel secure, less painful, and offer hope with solid solutions.   When a person is facing crisis, they may feel there is no other way out and may need alternatives presented and applied to the situation.  In addition, the crisis counselor may try to help the person reframe the situation with attributes of CBT to see the situation from a different light.  The crisis counselor must also help the individual face the pain and discover that is not forever.  Helping focus on not so much the lethality but the perturbation of the person can help the person see more clearly, utilize problem solving abilities, and offer alternatives to the current issue.  Addressing stressors and helping the person see hope is the biggest key.  At this core, Crisis Management looks to help the person plan a response to suicidal issues (James, 2017, p. 222).

Those in suicidal ideation need alternatives and options. They need to know the there is escape and an end to the pain that involves not ceasing consciousness

In counseling, professionals should help clients reframe.  This involves not only a new line of thinking but also validating emotions and discussing future suicidal behaviors and how to counter them.  It is important to help the person learn real problem solving skills for issues but also address teaching individuals how to cope with pain and emotions in better ways.  In addition, counselors can help clients find better social connections to prevent isolation as well as play an important role in life coaching with positive thoughts, plans and goals.  Importantly as well, a counselor should obtain from the person a no harm commitment through a suicide “Do not Harm Contract” or “Stay Alive” contract which the individual signs.  It is important to let the person know he or she is not alone and can reach out or call when certain triggers may appear that seem unbearable (James, 2017, p. 227)>  In some cases, calls to the authorities may be needed, or a person may need observed for a period of time before the crisis has subsided.

Conclusion

Suicide is not simply a call for help but a true crisis situation that demands attention.  Through warning signs, assessment and proper intervention, crisis counselors can save lives.  It is also important to note that suicide is not something rationally chosen but one that is mentally and emotionally chosen when in a illogical state of mind.  Hence negative social stigmas need removed and professionals as well as society need to see these individuals who attempt or complete suicide as victims.  This is why it is so important to be educated on the subject and listening and observing with empathy for those who shows signs of suicidal ideation.

Please also review AIHCP’s Crisis Intervention Program 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.  Counselors, first responders, clergy and other mental health professionals can play a key role crisis intervention and saving lives from suicide.

 

Resources

James, R & Gilliland, B. (2017). “Crisis Intervention Strategies”. (8th). Cengage

Additional Resources

Clay, R. (2022). “How to assess and intervene with patients at risk of suicide”. APA. Access here

Are you thinking about suicide? How to stay safe and find treatment. Mayo Clinic.  Access here

Ryan, E. & Oquendo, M. (2020). “Suicide Risk Assessment and Prevention: Challenges and Opportunities”. Psychiatry Online. Access here

Suicide and suicidal thoughts. Mayo Clinic.  Access here

Suicide Prevention Tools for Public Health Professionals. CDC.  Access here

988 Life Line  Access here

 

 

 

 

 

Christian Counseling and Sexual Morality

Posted on by Mark Moran

Today, the talk about psychological help and moral advice is getting a lot of focus, especially in Christian groups dealing with sexual morality. Christian counseling creates a way to handle not just emotional and psychological problems, but also brings in religious ideas about sexual ethics. This approach encourages counselors to look at how biblical teachings shape views and actions about sexuality, helping to better understand individual challenges through faith. Examining sexual morality through Christian counseling shows the difficulties of matching personal beliefs with societal expectations, and helps clients find a complete sense of well-being. By looking at the effects of faith-based counseling closely, the conversation can lead to a clearer discussion on how religious beliefs influence personal decisions and therapy practices in these important areas of life.

Please also review AIHCP’s Christian Counseling Certification and how to incorporate good Christian counseling with morality.

A.    Definition of Christian Counseling

Christian morality is a key element in Christian Counseling.

In Christian counseling, a key part is mixing mental health ideas with biblical lessons, which helps with overall mental and spiritual health. This approach highlights how important it is to connect emotional well-being with faith-based values, aiming to lead people to make better life choices through their spirituality. In situations where bad sexual behaviors come up, especially among young adult women who may feel disconnected from their sexuality and spirituality, effective Christian counseling aims to close that gap (see (Armstrong et al., 2019)). By talking about sexual morality and helping understand biblical teachings on sexuality, Christian counseling is important in the spiritual growth of individuals. Therefore, combining traditional counseling methods with scriptural insights not only improves the therapeutic relationship but also creates a space where clients can discuss their issues through their faith perspective.

B.    Overview of Sexual Morality in Christian Context

In the Christian context, sexual morality includes a mix of biblical messages, cultural practices, and personal views. A key point in this discussion is the difference between what people do and what they feel inside, as psychology explains. This difference supports the idea that sexual morality includes not just actions but also motivations and feelings. Many Christian beliefs stress the importance of marriage and the moral aspects of sexual activity, insisting that sexuality should occur in committed partnerships. Moreover, looking at different viewpoints can improve our grasp of this morality, as seen with the inclusion of minority voices in Christian psychology (Behensky et al., 2006). These views question common beliefs and promote a wider look at how sexual morality can be defined and enacted. Therefore, exploring these aspects is important for effective Christian counseling that respects both doctrine and personal experiences.

C.    Importance of Addressing Sexual Morality in Counseling

Understanding sexual ethics is important in counseling, especially in a Christian setting, because it impacts client health and therapy results. Beliefs about sexuality can cause major psychological issues, often making people face struggles between their sexual orientation and religious teachings. Discussing these matters in therapy not only aids individuals in blending their identities but also boosts treatment success, as research shows a clear link between clients’ moral views on same-sex attraction and their opinions on therapy methods (Roller et al., 2011). Additionally, research on Acceptance and Commitment Therapy (ACT) indicates that talking about sexual ethics can greatly enhance results concerning symptom relief and quality of life in those affected (Myler et al., 2013). Therefore, asking about sexual ethics in counseling is key for creating a helpful and life-changing therapy setting.

II.  Theological Foundations of Sexual Morality

Sexual morality in a religious view greatly affects how the Evangelical church handles counseling and discipline. A solid grasp of biblical ideas on male sexuality, as shown in current pastors’ work, is key for good ministry practices. Understanding the complicated aspects of these teachings can show that sexual morality is more than just rules; it promotes building character and relationships based on faith. Participants in recent studies noted that a full knowledge of scripture, along with teaching and relationship-building methods, is crucial for managing the often uncomfortable talks about sexuality in the church (Silo et al., 2022). Additionally, the push for inclusivity in different theological views helps improve the conversation on sexual morality, encouraging ministers to interact with wider cultural stories while remaining faithful to biblical truths (Behensky et al., 2006). Therefore, a well-rounded view on sexual morality is important for encouraging positive spiritual growth in Christian men.

A.    Biblical Perspectives on Sexuality

Biblical sexual morality finds it basis in Genesis and Adam and Eve

Biblical views on sexuality show a struggle between culture and faith, which greatly influences today’s talks on sexual morals in Christian counseling. The Bible promotes a view of sexuality that encourages loyalty and closeness within marriage, but it also brings about feelings of shame that can prevent open talks about sexual health. For example, many women today, especially those who grew up in the Church, feel a spiritual conflict when their sexual actions do not match the set standards, leading to harmful habits (Armstrong et al., 2019). This gap calls for a review of how churches convey messages about sexuality and faith. The Church’s position, as stated by the Board of General Superintendents, highlights a traditional perspective that values heterosexual marriage as the only valid arena for sexual expression, often ignoring the challenges individuals face when figuring out their sexual identities (Church of the Nazarene et al., 2010). Therefore, counseling practices need to aim for a more inclusive approach that connects spiritual advice with real-life understandings of sexuality.

B.    Historical Development of Christian Sexual Ethics

The development of sexual ethics in Christianity has been shaped by various theological views and cultural situations. Early Christian beliefs, which were largely influenced by Jewish writings, had clear sexual rules that focused on having children and staying faithful in marriage. But as the Church interacted with wider philosophical ideas, especially during the patristic era, opinions on sexuality became more complicated, showing a mix of strictness and recognition of human desire. The Protestant Reformation changed these conversations further, questioning the old moral standards and promoting personal belief that sometimes crossed traditional boundaries. This history shows the contradictions in the Church’s views on sexuality, as noted in today’s studies that indicate a continuing difficulty in combining spirituality with sexuality (Armstrong et al., 2019). Therefore, modern Christian counseling needs to deal with these historical issues to offer clear advice on sexual morality as societal norms change (Kate M. Ott, 2009).

C.    The Role of Church Teachings in Shaping Morality

Church teachings are very important for shaping individual and community morals, especially about sexual ethics. In Pentecostal settings, for example, loyalty to God and single-partner relationships are highlighted, showing that sexual intimacy in marriage is both holy and better morally. These teachings guide followers to deal with complex social rules, especially in cultures where polygamy may be accepted, thereby affecting personal decisions about loyalty and sexual fulfillment (Quiroz et al., 2016). However, the gap between church beliefs and current cultural habits often results in moral confusion. Many women who grew up with strict church guidance find themselves stuck between the ideals of their religion and the social pressures that promote casual relationships before serious commitments (Armstrong et al., 2019). As a result, the clash between religious advice and sexual morality is filled with tension, highlighting the powerful and yet conflicting role of church teachings in today’s world.

III.             Challenges in Christian Counseling Related to Sexual Morality

In dealing with the difficult issues of sexual morality, Christian counselors face big challenges from the mix of faith, culture, and personal beliefs. One key part of these challenges is the requirement to stick to biblical teachings while also dealing with the different and complicated sexual experiences of individuals. Many clients might have problems with their sexual identity or actions that clash with traditional Christian values, which makes counselors think hard about how to respond. As stated in psychology, which includes both behavior and thought processes (Bufford et al., 2006), dealing with these internal feelings is crucial for successful counseling. Moreover, there is a strong need for inclusivity in counseling views that recognize the wider social changes around sexuality. This is seen in efforts to bring together various cultural and theological perspectives (Behensky et al., 2006). These elements highlight the need for continuous conversation and adjustment in Christian counseling practices to better assist those looking for help.

A.    Cultural Influences on Sexual Behavior

The values of the world and the Law of God usually do not coincide with Christian morality and sexuality

Cultural factors greatly influence sexual behavior, which shows the need for a careful understanding in Christian counseling. In different environments, especially where religion meets culture, these factors set rules about sexuality and family planning. For example, studies in rural Malawi show that the features of religious groups—like a leader’s positive view on family planning—can greatly affect how women use contraceptives, indicating that relationships within these religious communities are important ((Jenny Trinitapoli et al.)). Additionally, including various cultural viewpoints can help create more effective faith-based counseling methods, enhancing the conversation around sexual morality. By recognizing different voices and experiences in the Christian community, counselors can handle the challenges from varied cultural stories about sexuality, promoting a more inclusive and caring way to provide advice on sexual ethics ((Behensky et al., 2006)). This cultural awareness is crucial for encouraging healthy sexual practices that are in line with Christian beliefs.

B.    Conflicts Between Personal Beliefs and Counseling Practices

Dealing with personal beliefs in counseling is hard for professionals, especially in Christian counseling and views on sexual morality. Counselors often find it tough to mix their faith-based values with the need to create accepting and non-judgmental spaces for clients who have different beliefs. This situation can cause problems during counseling sessions, where quick and automatic value judgments happen, showing how deep personal beliefs affect professional work (Randall et al., 2024). In addition, shifts in societal views on sexuality make these problems worse, putting counselors in difficult spots regarding their legal and ethical responsibilities. Recent studies show that there is a clear need for better support systems within the counseling field; without this support, many counselors may feel unready to handle these issues, which can hurt their capacity to give good care (Murray et al., 2019).

C.    Addressing Sexual Identity and Orientation in Counseling

Dealing with the difficulties of sexual identity and orientation in counseling needs a good understanding of the cultural and religious backgrounds of individuals. Good counseling methods should include knowledge of societal influences—often shaped by church beliefs—which can create confusion for clients dealing with their identities. Recent studies show that seminaries have different ways of teaching sexuality in their programs, resulting in different counseling results ((Kate M. Ott, 2009)). Moreover, the gap between spirituality and sexuality, especially for women raised in religious settings, shows the need for approaches that support healthy sexual expression along with spiritual development ((Armstrong et al., 2019)). Counselors skilled in these areas can create a space where clients can explore both their sexuality and spiritual health together, ultimately helping them achieve self-acceptance and better relationship dynamics.

IV.            Practical Approaches in Christian Counseling

In dealing with the many problems of sexual morality in Christian counseling, counselors have different practical ways to use both religious ideas and psychological methods. One helpful method is to bring together different cultures and fields in counseling practices, knowing that a person’s background affects their experiences and moral thinking. This supports the need for various voices in the integration process, indicating that different viewpoints can help improve therapy and deepen moral conversations ((Behensky et al., 2006)). Moreover, understanding how to manage one’s reputation can greatly affect pastoral care and counseling practices. By recognizing that clergy often worry about how they are seen by others, counselors can create spaces that encourage honest discussions and healing, which are crucial for tackling sensitive topics like sexuality. In the end, these methods not only make therapy more effective but also support a caring view of sexual morality in a Christian setting ((Bailey K. E. et al., 2019)).

A.    Integrating Scripture with Counseling Techniques

Christian Counseling looks to integrate Biblical principles with counseling and psychology to form the most complete form of truth in counseling

Putting Scripture into therapy frameworks needs a clear understanding of how faith connects with mental processes. A key part of this integration is understanding the unique self-view of Christian clients, especially those in Independent Protestant groups, where the idea of sanctification influences how they see themselves and change. This theological view can clash with traditional psychological ideas that focus on self-awareness and emotional expression as ways to heal. Research shows that for these clients, their connection with Jesus is very important, acting as the way they view their personal challenges and therapy goals ((Darley et al., 2021)). This insight encourages counselors to adapt their approaches to match a client’s spiritual journey while also addressing emotional and thinking issues. Therefore, a teamwork approach that respects Scripture can create a caring and effective counseling experience, promoting deeper healing and aligning treatment goals with the process of sanctification ((Behensky et al., 2006)).

B.    Developing a Framework for Ethical Decision-Making

The way of making ethical choices in Christian counseling needs a strong structure that combines spiritual ideas with the complicated nature of human actions. As counselors deal with the details of sexual ethics, they must find a way to connect their own beliefs with the various backgrounds and values of their clients. A solid grasp of Catholic social teachings can improve this structure by giving moral guidance that is both caring and strong, creating a space where young people can freely talk about their health issues and relationship matters (Cadegan et al., 1997). Furthermore, the idea of integrating values, as pointed out in recent research, stresses the need for counselors to be aware of their own values and to handle them well in their work (Randall et al., 2024). This combined approach, which brings together ethical reasoning and real-life application, helps counselors to thoughtfully manage conflicts and supports their ongoing professional development. In the end, setting up a complete ethical decision-making framework is crucial for bettering the effectiveness and trustworthiness of Christian counseling methods.

C.    Providing Support for Individuals Facing Sexual Issues

Dealing with sexual problems often needs several angles that include both mental understanding and spiritual help. In Christian counseling, dealing with sexual issues means making a safe space where people can address their worries openly. Many struggle because of the mixed messages about sexuality that come from society and the Church. An example is seen in the changing French child protection system, where past beliefs can shape how people think and act about sexuality ((Grevot et al., 2002)). Additionally, many women who are just entering adulthood, raised in homes that do not support talking about sex, feel a conflict between their faith and sexual feelings that adds to their problems ((Armstrong et al., 2019)). By giving counselors the tools to promote open discussions and connect sexuality with spiritual beliefs, helpers can support individuals in aligning their faith with their sexual identities. This kind of support is vital for building healthier relationships and personal development.

V.  Conclusion

In conclusion, the link between Christian counseling and sexual morality needs a careful look at both spiritual and social factors. The interactions within religious groups, especially in varied environments, significantly influence how people think about sexual ethics and using contraceptives. For example, how church leaders impact family planning choices shows the need to tailor religious messages to modern challenges, as seen in rural Malawi where certain church traits are more influential on contraceptive actions than general denomination ties (Jenny Trinitapoli et al.). Additionally, the difficulties clergy face reconciling their beliefs with their duties highlight the fragile balance needed to maintain respect and provide effective support in counseling situations. The management of public perception in religious contexts, as examined in the study of clergy from Chinese and American churches, illustrates how these leaders handle moral issues while assisting their members (Bailey K. E. et al., 2019). In the end, these findings emphasize the need for ongoing discussions and adjustments in Christian counseling methods to promote healthy sexual morality that aligns with people’s real experiences.

A.    Summary of Key Insights

When looking at sexual morality in Christian counseling, several main points come forward that help us understand this complicated topic. To start, the role of face management and how it affects the behavior of clergy shows the need to explore how cultural factors shape counseling methods ((Bailey K. E. et al., 2019)). This connection illustrates how the concern for reputation and feelings of shame might affect choices, which in turn impacts the success of counseling sessions. Additionally, bringing in a variety of views improves the conversation about sexual morality. By considering minority perspectives from different cultural and religious backgrounds, Christian counselors can create a broader approach that addresses existing biases and appreciates the complexity of personal experiences ((Behensky et al., 2006)). This mix of ideas creates a more inclusive and effective way of dealing with sexual morality, which connects with the varied realities of clients while staying true to Christian beliefs.

B.    The Future of Christian Counseling and Sexual Morality

As Christian counseling changes, combining different views is important for dealing with modern issues about sexual morality. This change pushes counselors to listen to voices that were once ignored, making discussions in the field more meaningful (Behensky et al., 2006). By being open to this diversity, Christian counselors can better handle the complicated topics of sexual orientation and identity that often conflict with traditional beliefs. Additionally, research on how Christian university students feel about homosexuality and the effectiveness of sexual reorientation therapy shows that future counseling needs to focus on both ideas and real-world effects of these beliefs (Roller et al., 2011). As counselors work through the connections between faith and sexuality, they must strive to create a respectful and understanding space that respects their religious beliefs while addressing the real challenges faced by individuals seeking help in a more diverse society.

C.    Call to Action for Counselors and Faith Communities

 

Please also review AIHCP’s Christian Counseling Certification

Counselors and faith groups need to work together to deal with the complicated issues of sexual morality in a Christian context. By promoting open conversations that look at the psychological, emotional, and spiritual aspects of people’s experiences, these groups can offer more complete support for individuals struggling with sexual identity and morality. This teamwork helps counselors gain a better understanding of theology and allows faith leaders to handle sensitive topics with more empathy and informed advice. Additionally, creating educational workshops that examine the relationship between faith and sexuality can help connect traditional beliefs with modern realities, improving the community’s ability to manage these tough discussions. By taking a proactive approach, counselors and faith communities can build an atmosphere of grace and understanding, encouraging people to seek help and healing in their personal journeys.

Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals.  The program is designed for pastors, ministers, priests, counselors-both pastoral and clinical to utilize integrated Christian Counseling to everyday life in ministry or profession.  The program is also independent study and online with mentorship as needed.

Psycho Dynamic Therapy and Grief Video

Posted on by Mark Moran

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.

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.

 

A Closer Look at Crisis Intervention

Posted on by Mark Moran

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.

AIHCP offers a four year certification for those interested in a Crisis Intervention Specialist Certification

What is 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

“What to Do In a Crisis”. NAMI. Access here

 

 

 

Gestalt Therapy Video Blog

Posted on by Mark Moran

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.

Gestalt helps individuals release emotion. Please also review AIHCP’s Grief Counseling Certification

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.

Grief and Counseling with Asian Americans

Posted on by Mark Moran

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

 

 

 

 

 

Grief Counseling and Immigration: Needs of the Migrant

Posted on by Mark Moran

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 Video Blog

Posted on by Mark Moran

 

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,

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.

 

Christian Counseling: Christian Leadership and Challenges within the Christian Community

Posted on by Mark Moran

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.

Please also review AIHCP’s Christian Counseling Courses

Divisions and Conflicts

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

 

 

 

Multicultural Counseling and Grief with Latino Americans

Posted on by Mark Moran

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 (3rd ed.). 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