Animal Therapy helps individuals who are hurt by intense trauma and have a hard time expressing themselves from it. It also has benefits for those who have issues communicating, such as those with Autism or even children. The type of animal used also plays a role pending on the need and personality of the person. Animals love unconditionally and hence can help people experience love and warmth but also learn ways to express, care and feel needed through responsibility.
Please also review AIHCP’s Grief Counseling Certification
Please also review AIHCP’s Grief Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals.
Play Therapy is an important type of therapy in counseling for children. It helps children better express themselves about trauma, loss, or emotional issues. Children are less verbal and the play associates more with their brain development in how they communicate. Clinical Professional Counselors who specialize in play therapy are able to help children face issues and help them find healing. Grief Counselors can utilize Play Therapy as well in helping grieving children. Obviously, pastoral counselors cannot utilize this type of therapy even if grief certified since they are not licensed counselors, but those certified in grief counseling who are also licensed counselors are employ its use in helping children grieve properly. For those who not licensed counselors, but still perform grief counseling at a pastoral level, one can discuss basic loss with a child but if it becomes apparent of deeper pathology, the child should be referred to a licensed counselor who specializes in play therapy
Helping children grieve through play therapy. Please also review AIHCP’s Grief Counseling programs
In the competitive professional landscape, having an edge that sets you apart is invaluable.
Earning a mental health certification can be a game-changer, offering numerous advantages beyond your basic qualifications. Whether you’re looking to enhance your skills, increase job opportunities, or step into leadership roles, this certification provides a critical boost.
Imagine being equipped not just with technical expertise but also with the ability to understand and support the mental well-being of those around you. This powerful combination can significantly propel your career forward in almost any industry.
What is a Mental Health Certification?
A mental health certification, essentially, serves as a formal recognition of your expertise in mental health-related subjects. It often involves completing specialized coursework and passing an exam to demonstrate your knowledge and skills. You might find these certifications offered by various professional organizations or academic institutions, either online or in-person.
They cover topics like emotional intelligence, stress management, and counseling techniques.
Earning one can bolster your credentials, showing employers or clients that you have a solid understanding of mental health issues. It’s like adding another string to your bow in the professional realm. But do you need a psychology degree to get a certification?
Do You Need to Get a Psychology Degree First?
You might wonder if you need to get a psychology degree before pursuing a mental health certification. The good news is, in most cases, you don’t. Many certifications are designed for professionals who have diverse backgrounds.
They can complement your existing skills without requiring an in-person or online psychology degree or traditional education. These certifications cater to educators, managers, and even healthcare workers who want to deepen their understanding of mental well-being without the need for a full-fledged degree in psychology first.
So, you’re more flexible than you might think in this regard. With that said, you should always look at the prerequisite for any certification you pursue before attempting to get one.
What Types of Mental Health Certifications Could Benefit You?
There are many mental health certifications that could benefit your career. Though these certifications have specific uses in the medical field, we’ll explore in the next section how you can use almost any mental health certification in related or unrelated fields.
Mental Health Rehabilitation Technician Certificate: Ideal for rehab settings, this certification focuses on foundational skills needed to support mental health clients.
Certified Clinical Medical Assistant (CCMA) Certification: A great addition if you’re already in the medical field, it equips you with the tools to assist with mental health care.
Certificate in Counseling Skills: This is perfect for anyone looking to enhance their ability to offer basic counseling and emotional support.
Certificate in Integrative Behavioral Health: Blending traditional and holistic approaches, this credential helps you tackle mental health from various angles.
Behavioral Health Certificate: Geared towards those working directly with behavioral issues, it gives practical strategies for managing and improving patient outcomes.
Mental and Behavioral Health Worker Certification: Focusing on frontline workers, this one teaches core competencies required for effective mental health service delivery.
Certified Behavioral Health Technician (CBHT): For those providing hands-on care, it emphasizes real-world skills applicable in various settings like hospitals or clinics.
Mental Health Counseling Advanced Certification: Designed for professionals seeking advanced knowledge, it deepens your counseling proficiency significantly.
Graduate Certificate in Mental Health: Great for anyone wanting postgraduate insight into mental health without committing to a full degree program.
Correctional Behavioral Health Certification – Behavioral Specialty (CBHC-BS): This equips you with skills to address the unique challenges faced by inmates.
Why Mental Health Certifications Could Boost Advancement
1. Enhanced Skill Set
Obtaining a mental health certification can significantly enhance your skill set, making you more adept at navigating the complexities of human behavior and emotional well-being. You’ll acquire specialized knowledge that can be directly applied in various professional situations.
For example, you might learn advanced counseling techniques or effective stress management strategies that help not only your clients but also your colleagues.
The training often includes real-world case studies and hands-on exercises, which means you’re not just learning theory but also practical applications. This skill set is beneficial if you’re in education, healthcare, or even corporate environments where understanding mental health can lead to better team dynamics and enhanced productivity.
2. Increased Job Opportunities
A mental health certification can be a game-changer when it comes to expanding your job opportunities. Employers are continually seeking candidates who bring extra value, and specialized training in mental health sets you apart.
This additional qualification showcases your commitment to professional development and your readiness to handle roles that require a nuanced understanding of emotional well-being.
For instance, if you’re in the healthcare sector, having a mental health certification could make you eligible for more advanced positions like a clinical coordinator or patient advocate.
In corporate settings, it could lead to roles in human resources that focus on employee well-being programs. Even educators with this certification often find themselves better prepared for roles requiring behavioral management skills.
3. Higher Earning Potential
Certifications are often viewed by employers as a mark of expertise, dedication, and specialized knowledge. This added credential sets you apart, often making you eligible for higher-paying positions that demand such competence.
For instance, if you’re already working in healthcare or social services, obtaining a certification might qualify you for advanced roles that come with better salary packages.
In corporate environments, having this extra qualification could make you the go-to person for designing and implementing mental wellness programs, which can sometimes lead to raises or bonuses. Even if you’re self-employed, showcasing your certified skills can attract more clients willing to pay premium rates for your expertise.
4. Versatility Across Industries
One of the standout benefits of earning a mental health certification is its versatility across different industries. Mental health knowledge isn’t confined to just healthcare or counseling; it’s applicable in various fields, including education, human resources, and even law enforcement.
For example, educators with a mental health background are better equipped to manage classroom dynamics and support students facing emotional challenges. In the corporate world, HR professionals with this certification can design more effective employee well-being programs and handle workplace conflicts with greater sensitivity.
Law enforcement officers trained in mental health can approach situations involving emotional distress more effectively, leading to safer outcomes for everyone involved. This broad applicability makes you a valuable asset regardless of your chosen field.
5. Improved Client Relations
A mental health certification can significantly enhance your ability to build and maintain strong client relationships. When clients know you have specialized knowledge in mental health, they feel more confident and comfortable, fostering a deeper sense of trust. This is crucial in fields like counseling, healthcare, and social work, where emotional well-being is often at the forefront.
For instance, if you’re a therapist or counselor, having a certification demonstrates that you’re well-equipped to handle complex emotional issues. In business settings, salespeople and customer service representatives with mental health training can better understand and respond to clients’ needs, leading to higher satisfaction rates.
Furthermore, it equips you with effective communication skills and empathy techniques that are essential for building rapport. This not only improves the quality of service but also increases client retention rates, which is beneficial for long-term professional success.
6. Personal Growth
Pursuing a mental health certification isn’t just about career advancement; it also profoundly impacts your personal growth. The journey of learning and understanding mental health principles can lead to greater self-awareness and emotional intelligence. You’ll gain valuable insights into how you process emotions, handle stress, and interact with others.
For instance, the skills you acquire – like stress management techniques or mindfulness practices – can be applied to your own life, helping you navigate daily challenges more effectively. This newfound knowledge allows for better coping strategies during difficult times, enabling you to maintain emotional balance.
Moreover, these skills enhance your relationships by fostering empathy and active listening. You become more attuned to the needs and emotions of those around you, improving not only professional interactions but also personal connections.
7. Leadership Opportunities
Gaining a mental health certification can open doors to numerous leadership opportunities in your professional journey. Organizations increasingly recognize the importance of mental well-being, and leaders who understand these dynamics are highly valued.
With this certification, you demonstrate an ability to foster a positive work environment, effectively manage stress within your team, and address mental health issues proactively.
For example, equipped with advanced knowledge of emotional intelligence and conflict resolution, you’re better suited for roles such as department head or team leader. You’ll be able to implement wellness programs that boost morale and productivity, making you an indispensable asset to any organization.
Additionally, showing that you care about the mental health of your colleagues builds trust and respect among team members. This not only enhances your reputation but also solidifies your standing as a compassionate and effective leader.
Consider Getting a Mental Health Certification Today
Ready to elevate your professional game? A mental health certification might be just what you need to unlock new opportunities and enhance your skill set. Don’t miss out on the chance to stand out in your field, improve client relations, and qualify for leadership roles.
Investing in this certification is not only an investment in your career but also in your personal growth. So why wait? Take the next step toward becoming a more competent, empathetic, and versatile professional today. Your future self will thank you.
Author Bio: Veronica Turner is a health and lifestyle writer with over 10 years of experience. She creates compelling content on nutrition, fitness, mental health, and overall wellness.
Please also review AIHCP’s Grief Counseling Certification programs and see if it meets your academic and professional goals. These programs are online and independent study and open to qualified professionals seeking a four year certification
A common Rogerian practice is Gestalt which allows the person to speak to an empty chair or imagined person. Usually the person is the deceased or the person causing emotional turmoil. The client is then able to voice what needs said but in a safe and controlled environment. The client is able to express emotion, imagine what the other person would say and also learn how to find closure even if the other person is unable to communicate. This release of emotion is therapeutic and it helps resolve issues of conflict. Furthermore, it grants the individual ways to communicate messy subjects without consequence of in person tensions.
Grief Counselors who are licensed can utilize this therapy if necessary to help the grieving find resolution. Please review AIHCP’s Grief Counseling Certification and see if it meets your academic and professional goals.
Asian Americans, as well as those who immigrate from Asia to the West are a multicultural group that cannot be categorized completely as one group. In many cases, the general assumption of Asian equates to those of the Orient, but Asia encompasses far more than the mere Orient Japanese, Chinese and Korean cultures, but also India and many other locations throughout the massive continent. Hence when referring to Asian Americans, it is to be understood as Asia as a whole and not merely those of Oriental descent. Regardless, Asian Americans share many similar traits, religious ideals and cultural and family structures. In addition, they have also faced there own oppression at home as well as within the West and United States. Grief counselors who wish to help Asian clients need to have a full understanding of their culture and ways of expression, in addition to understanding historical oppressions.
Please also review AIHCP’s Grief Counseling Certification and see if it matches your academic and professional goals.
The Asian American and Migrant
Asian Americans are a diverse group of individuals who share many common family structure norms. This plays a large role in their mental health and adjustment to Western culture
Like any migrant group, Asian Americans face unique challenges during acculturation, as well as unique challenges from their homeland. Many Asians immigrated to the United States via the west coast in the 19th Century, as well as those who have fled communist and tyrannical regimes in the 20th Century. There are numerous migrants from China, Vietnam and Korea since the mid century who fled oppressive regimes, as well as government persecution of minorities in India and Southeast Asia. Within the West, Asian Americans have met there own discrimination especially within the United States. In the 19th Century, many Asians were commonly mocked and ridiculed and left isolated within their own districts. During the World War II, many Asian Americans were collected into determent camps by the US government. Many Oriental Americans, especially of Japanese descent had to prove their American values and were treated as traitors or spies. Even today, various racist slurs or attributed to Asian Americans of different descent and most recently, many were unjustly targeted for the spread of Covid19.
Ironically, many Asians also receive “positive” stereotypes that can also be damaging, such as the assumption all Asians are smart and receive good grades. While education is key driving force within Asian culture, these reinforced stereotypes when applied can cause confusion and distress to the particular individual.
In addition, Asian Americans and migrants face acculturation issues within their own unique family structures and Western society. Asian American cultural structures place greater value on collectiveness and needs of the family. It submits to a stronger hierarchal structure that places the individual at the need of the family. Many personal and individual decisions made by Westerners are considered family business in Asian families. Hence obligation to family, obedience, and arrangements even in marriage are considered social necessities (Pederson, 2018. p. 122). In addition, Asian culture emphasizes humility and modesty when speaking of self and are far less lenient with outsiders than family members in these regards. In addition, self restraint and harmony are prized more than self disclosure and independent choices (Pederson, 2018, p. 122). With this higher respect of authority, many Asian Americans have difficult times understanding American and Western culture and its demand of freedom, pride, rebellion and personal choice.
Hence within this group, there can be a struggle between first and second generation family members as well as integration with less traditional Asian families via marriage. This can lead to depression and anxiety for members who need their family structure and support but wish to express themselves outside the cultural norm of their family.
Counseling the Asian American
Many Asian Americans who experience better acculturation seek counseling more so than those with worst experiences. Of course tradition, language barriers and other cultural factors can play a role in willingness to seek mental health help. Overall, Asian Americans are considered to under utilize health services (Pederson, 2018, p. 129). Asian Americans, however, experience the same general mental issues all human beings experience despite the “model minority” stereotype (Pederson, 2018, p. 130). Like many cultures, Asian Americans sometimes prefer a counselor of their own culture and race to help foster understanding of cultural issues. Pederson points out that racial matches in counseling do equate to increased utilization and duration of therapy (2018, P. 134). Racial match while able to grant better credibility within the counseling relationship is not always ideal or available and this again leads to the importance of counselors to be multicultural aware. Of course with so much discussion about racism, many sometimes wish to turn a blind eye to race itself but turning one’s eye to race and culture ignores the fabric of the client sometimes him or herself. Ignoring hate and removing it is the key, not denying differences that are integral to who someone is. Hence counselors need to be aware of the differences and through this understanding be competent to bridge the cultural difference between counselor and client. This will ultimately help population groups, such as Asian Americans, become more comfortable with a non-Asian counselor. This involves Western counselors having a stronger understanding of authority and family structures within Asian American homes and better apply that knowledge to the counseling dynamic. Interesting enough, it is important to discuss the counseling outcome and dynamic with Asian Americans. Normally, Asian Americans expect answers from experts. They wish to be told what to do and how to follow through. The overall view for many is that counseling is directive and authoritarian. Many expect more directness in what to do (Pederson, 2018, p. 128). This is why is it important to review expectations of mental therapy and the importance of the process of self discovery and healing instead of the counselor taking upon a role of authority.
Grief Counselors need to have multicultural competencies in Asian culture to best help clients with grief
Again noting that no two people are alike, counselors can still have a base understanding of Asian culture when working with a Asian client. First, it is important to note that many Asians communicate in a high context style without direct or specific references (Pederson, 2018, p. 125). In addition, many Asians do not express or communicate emotion as freely as Westerners (Pederson, 2018, p. 125). It is important to understand this because if analyzed from a Western lens only, this may appear to be hiding feelings or pathological but in reality is merely cultural. Other misconceptions can occur as well if a Western lens is utilized in call cases. If an Asian client seeks parental and family advice on every issue from employment to relationships is judged as a Westerner, then diagnosis may present a maladaptive issue, while in reality, the Asian client is performing well within his or her cultural norms. Hence it is important to have a strong understanding of the cultural emphasis of family and authority within Asian communities and how this comes into play during counseling.
One key cultural expressions within Asian communities is the issue of shame and loss of face. The fear of shame or failure or losing face and disappointing the family can be a large motivational pull for Asian clients (Pederson, 2018, p. 124). Feelings of shame upon one’s name and family is a large fear in collectivist cultures (Pederson, 2018, p. 124). Hence shame can play a role in loss, grief, as well as decisions. One may live an unhappy personal life at the expense of a living a life that spares shame upon the family name. In addition to shame and loss of face, many individuals within Asian cultures are pushed to perfection and fear failure. The more perfectionist the family structure, the far greater stressors for the individual to succeed at all costs (Pederson, 2018, p. 127). In addition to fear of shame, or depression and anxiety associated with perfectionist model families, counseling with Asians must also take into context high contextual communication styles versus lower contextual communication styles. Most Asians associate with non-verbal cues to express ideas. This helps avoid confrontation or disrespect. On the contrary, most Westerners communicate with more direct communication or low contextual communication where words are purposely used to state and communicate an issue. This can across to an Asian as direct, aggressive, or rude (Pedersen, p. 125).
Within grief, various family structures and inner frictions can cause unresolved issues during loss and death. Anytime a person exists within a culture that has expectations of the group over the self, as well as a restraint of emotion, one can expect possible grief reactions. The individual may experience depression or anxiety with one’s own life choices and then when family death occurs and also possibly feel multiple guilts if one did not do as one was told to do by the deceased. These issues need addressed in counseling to allow for proper grieving and resolution of the loss. When dealing with Asian clients, these issues may exist during grief and loss and may need addressed or at least explored to discover if the client’s family had such cultural norms.
Conclusion
Asian Americans or migrants are more than just South East Asia but also include India and outlaying areas. The culture for the most part is very family and collectivist orientated with emphasis on respect of authority. Family plays a key role in decisions. Shame also plays a key role in keeping members of the culture to performing their duties to the family. Counselors need to be aware of the cultural dynamics when working with individual clients. Pending on acculturation and family dynamics, different Asian clients will vary in how they respond to Western ideals. Regardless, grief and loss can still be impacted within family structures that dismiss emotional expression and individual freedom. Resentment and anger can build up and play a role later in loss and grief.
Helping different cultures acculturate yet maintain identity is key. Please also review AIHCP’s Grief Counseling Certification
Please also review AIHCP’s Behavioral Therapy Certifications for Human Service Professionals as well as Healthcare Professionals. In particular, please review AIHCP’s Grief Counseling Certification and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals. In particular, for those who are already certified grief counselors, please review AIHCP’s specialty Grief Diversity Counseling Program.
Reference
Pederson, P. et al. (2018) “Counseling Across Cultures” Cengage
Additional Resources
Huizen, J. (2021). “Asian American mental health stigma: Why does it exist?”. Medical News Today. Access here
Nagayama Hall, G. et al. (2011). “Culturally-Competent Treatments for Asian Americans: The Relevance of Mindfulness and Acceptance-Based Psychotherapies”. Clin Psychol (New York). Author manuscript; available in PMC 2012 Sep 1. National Library of Medicine. Access here
Cherry, K. (2023). “17 Mental Health Resources For Asian Americans and Pacific Islanders” Very Well Mind. Access here
Misun Kormendi, N. (2021). “Asian American mental health during COVID-19: A call for task-sharing interventions” SSM Ment Health. 2021 Dec; 1: 100006.. National Library of Medicine. Access here
Migrant populations are becoming more and more increasing in the West and this has had a large impact on Grief Counseling as well as other forms of mental therapy. Throughout numerous blogs, we have discussed the immigration factor for population groups of Asian, African, and Hispanic groups, but the general and universal need of the immigrant and the acculturation process is a unique process within itself. Whether from Eastern Europe or South East Asia, there are general considerations to take into account for counseling migrants. Of course, for some population groups, the cultural shock and change are far greater as the cultures differ, but there still remains a general shared story for any traveler in a foreign land.
While some may paint the immigration story to America as perfect, the reality is somewhere in between
Please also review AIHCP’s multiple behavioral health and counseling certifications for Human Service and Healthcare professionals in the areas of Grief Counseling, Stress Management, Crisis Intervention, Anger Management, Life Coaching and Christian or Spiritual Counseling.
The Immigrant
For a nation that prides itself upon taking upon the world’s ragged and poor, the welcoming arms of the Statue of Liberty has not always been so welcoming. As a nation built upon migrants and the concept of social melting pot, there ironically has existed a counter effort to maintain its Anglo-roots. WASP and Nativist movements have existed within the US since the early 19th Century as an attempt to keep America White, Anglo, Saxon and Protestant. Social agitation to Irish immigration, Italian immigration, Asian immigration and African freedom, as well as discounting of the rights of the original inhabitants, the Native Americans, have always been a priority for these racist groups. Whether in regards to restriction of rights, rewriting history, or national intimidation tactics, the Nativist Movement within the United States has always had a minor audience that wished to keep America Anglo Saxon, or at least European. This has led to countless cases of intimidation and hate against migrants. This was especially true in the 19th Century at the hands of the Know Nothing Party and its attempts to suppress Irish Catholics. Later, the KKK would take up the effort to intimidate not only African Americans recently freed from slavery, but also to all immigrants ranging from Jews and Asians to Catholics and Irish. Unfortunately, even today, the anti-immigration rhetoric is powerful. In 2024, our nation still exhibits racist tactics against migrants at the border as well as against Haitians accused of eating pets in Ohio.
Dehumanizing is the key part of any rhetoric. Hispanics at the border are labeled as cartel thugs, rapists and criminals or Haitians are accused of eating pets. These dehumanizing attempts are part of the play book of the racist. It was done to the Jewish people in Europe and to the African American peoples during slavery. The moment the individual is dehumanized, one is able to rationalize and justify their horrendous activity. Downplaying the migrant is also key in the playbook of the Nativist. Pederson points out that migrant faces various myths that attempt to make them appear as threats to the average American. First, he points out the myth migrants have low education and little skills. On the contrary, most migrants consist of 47 percent of the US. top academic positions within doctorate levels. Secondly, Pederson points out that migrants are painted as threats to taking American jobs. The reality is migrants make up about 15 percent of the American workforce. As for the jobs taken, many are low level entry positions or farming. In fact, migrants make up 75 percent of farming jobs for fruit and vegetables, contributing to 9 billion in federal taxes and 75 billion in earnings. Third, many label migrants as undocumented, but the reality is two-thirds of all migrants are documented. Finally, many push the myth that a stronger border is needed to prevent invasion. This has been suggested due to the terror attacks and security issues but while this is important, most migrants are not a threat and more focus should be to making those who are illegal into becoming legal and productive individuals, especially since so many are actually born here as children or existing on expiring visas (2018, P. 324-325). Again, the Nativist myth that migrants are invaders are the larger myth at play here. Border security is crucial but if the reason is due to fear of migrants, then the wrong emphasis on the wrong security issue is being emphasized to the detriment of a population group. Unfortunately, the Nativist Movement is strong and alive again in the United States and it is something that must be addressed in the future years.
Migrant Issues in the United States
Acculturation varies upon the culture extremes between the country of origin and the host nation but also upon not just the culture but the individual. So again, issues for one, may not exist for another. One cannot in counseling assume one thing exists and another does not but must investigate each individual’s unique situation. With that understood, one can still give a general and likely list of issues that can exist for a migrant during acculturation.
Migrants face different stories in their immigration and also face additional stressors within the host nation
First it is important to note that some migrants are here voluntarily, while others have had no choice. One migrant may arrive for a better life and education or job chances, while others may be fleeing persecution, revolution or famine and disaster (Pederson, 2018, p. 323). Obviously these two extremes present different mindsets when counseling a migrant. Hence the refugee migrant will have a far more traumatic experience than someone who has travelled to the United States or the West for opportunity. The refugee faces various cases of potential PTSD, subjugation to relocation, detention facilities, lost family members as well as trying to adjust to a new culture, language and basic survival itself (Pederson, 2018, p. 326). Some prior to arrival to the United States may have been tortured, abused, raped, falsely imprisoned or during time in refugee camps faced unclean sanitary conditions resulting in health issues and malnutrition (Pederson, 2018, p. 326). Some may also experience survivors guilt issues along with PTSD.
Merely the psychosocial adjustment for forced migrant or voluntary migrant is difficult. New schooling, or new jobs or new homes can all take time to adjust for anyone. Merely relocate to another house across town and one is merely stressed, much less moving from an entirely different culture and nation to a new and foreign place. The first 1 to 2 years constitute a crucial period for migrants as they attempt to find a foundation in life with basic survival (Pederson, 2018. p. 329). This involves finding stable income and food, housing and jobs. Many migrants who are refugees do no have the luxury as well as those who immigrated voluntarily to choose a destination.
During acculturation, migrants will experience the phenomenon of culture shock. Some may integrate, others may not, others may gradually adjust, but the stresses of one culture clashing with another can have big affects on the individual as well as one’s family dynamics. Pederson lists four phases that exist within culture shock. The first is likened to a tourist who sees different and new things about a place and finds excitement regarding the differences. The second phase can be a turning point, where the individual becomes dissatisfied or even disorientated to the change. The third phase involves adjustment or re-orientation. Finally, one reflects a degree of adaptation in managing cross cultural transitions (2018, p. 306-307). Culture shock itself can manifest also in various physical ailments such as headaches, cognitive impairment, stomach issues, reduced energy and fatigue (Pederson, 2018, p. 307). Mentally, it can lead to anxiety, depression and overall stress (Pederson, 2018. p. 307). Culture shock is a big part of acculturation depending on the culture and the person. It is in essence an objective and subjective balance that varies from person to person, yet it is something that many migrants face due language barriers, challenges within the family due to external pressures, and racism within the host nation.
Counseling the Migrant
Whether a international student, a refugee, forced or chosen visitor, the migrant faces issues that sometimes are dismissed from the behavioral and mental health aspect. Many migrants do not understand or wish to partake in the mental health services available due to cultural differences regarding counseling and expressions. Pederson points out that many migrants will first seek what is comfortable and familiar to them when facing emotional issues. Many turn to traditional forms of medication or services from their home culture. In addition, many migrants feel the Western system of care is incapable of addressing their issues due to cultural barriers. They also feel uncomfortable due to various language barriers that can make it difficult to communicate issues. Finally, many are unable to find locations where services are provided due to their relocation itself (2018, p. 328-329).
Counselors need to be multi cultural proficient to help migrants from different places
Due to the wide variety of migrant cultures, counselors are called to multicultural proficiencies and practices (Pederson, 2018. p. 336). In helping migrants, there is a multi model phased process to help migrant clients. The first phase should involve education regarding mental health practices and interventions. This will help eliminate any misconceived notions about the process and help the client and migrant understand the process. Many cultures may have different ways of expressing and discussing issues. This is why it is so pivotal to address how mental health works, however this does not mean the client’s cultural ideas and methods of healing are dismissed. Within the second phase, traditional healing and other cultural aspects are taken into account. The counselor learns and understands how the migrant from a particular culture expresses and migrant’s needs of family or traditional healing methods. In the third phase, counselors help migrants regain cultural empowerment within their environment. This not only involves discussing mental issues with the migrants, but also focusing on daily issues and helping the migrant find services that meet everyday needs. It is sometimes critical to focus on helping stabilize the migrant’s daily life before helping the migrant with his/her mental issues. Part of this not only involves discussing daily problems but also addressing issues of racism and micro aggressions. The final phase, it not only final, but also incorporated throughout the counseling process. This phase involves the counselor as acting as a social advocate and as one pushing for basic human rights of the migrant (Pederson, 2018, p. 337-339).
Hence, counselors are not only helping migrants with grief, loss, relocation, but also a host of other adjustments that occur within the transitional period. Many of the issues related to the immigration can sometimes become secondary to the new acculturation process itself. The numerous stressors to change of environment can become overbearing to anyone, much less someone who may be fleeing a war torn nation. Hence counseling migrants presents a whole new level of complications than the basic citizen.
Grief Counselors may be working on the pain and loss of home, family and way of life with a migrant, but also have to deal with an array of stressors arising from the acculturation process and its many demands. This can lead to complications within grief as well. In fact, many migrants may be dealing with traumatic grief itself.
Conclusion
Migrants face a unique challenge than other target groups. First, they are not born within the host nation and face a more drastic change and acculturation process. Second, they face greater discrimination and third, many are refugees and are forced into relocation due to famine, disaster or war. Many face mental issues from the relocation and in addition face acculturation issues in the host nation. Grief Counselors, Licensed Counselors, Social Workers or pastors need to understand not only the culture of origin but also the general pain of the migrant. There obviously will be objective and subjective elements to each story, but counseling is definitely needed for many migrants who have faced atrocity and now face new discriminations within the host nation. Unfortunately for many migrants, counseling can be a difficult process due to cultural differences, language and lack of access to it.
Please also review AIHCP’s multiple behavioral health certifications, especially, the Grief Counseling Certification. The program is online and independent study and open to qualified professionals in both behavioral health as well as healthcare itself. Please review and see if the Grief Counseling Program meets your academic and professional goals.
Reference
Pederson, P. et. al. (2018). “Counseling Across Cultures”. Cengage
Additional Resources
Line, A. (2022). “Considerations When Counseling Immigrants and Refugees” NBCC. Access here
Hodges, H. (2020). “Going To Therapy Can Be Hard, Especially For Immigrants — Here’s How To Start”. NPR. Access here
Tan. J. & Allen, C. (2021). “Cultural Considerations in Caring for Refugees and Immigrants”. National Library of Medicine. Access here
Moncrieffe, M. (2023). “Specialized care for immigrants experiencing trauma is vital. Psychologists are breaking down the mental health barriers”. APA. Access here
Rogerian Therapy is based on client centered care and empathic approaches. It sees healing as a process of the client confronting emotions and discussions based on those emotions. It can involve empty seat, emotion analysis, as well as grounding techniques that capture emotional distress with physical manifestation. The key is to help clients understand emotion and to guide client empathetically at every step of the way
Rogerian Therapy is client based and empathetic in approach. Please review AIHCP’s Grief Counseling Certification
Please also review AIHCP’s Grief Counseling Certification, as well as AIHCP’s other behavioral health certification programs in crisis counseling, Christian counseling, Stress Management, Anger Management and Meditation. The programs are online and independent study and open to qualified professionals. Please review and see if the program meets your academic and professional goals
The Islamic religion is a strong and proud one that has the same objective tendencies found within Christianity. These objective dogmas and beliefs present a theology that points to Islam as the only way to God and as a faith that encompasses the complete truth of God’s revelation. While other faiths are not mocked or looked down upon by Muslims, fanatics like found in any religion, have created images of terrorists and murderers that far from represent the true tenets of Islam. Yet, combined with a mutual historical rivalry with the Christian West, later colonization by the then secular West, has created deep gaps between the predominant Western culture of the United States and Arab Muslims. In particular with US foreign policies in Israel and Palestine and the wars in Iraq, and the events of 911, there exists many bias and prejudices between both societies. These biases can be on full display when migrants from the Middle East who profess Islam come into contact with both many Christian, as well as, secular Americans of European descent. Hence there exists a bi polarizing system of thought between many Westerners and Muslims that mutually accuse one of oppressor and the other as terrorist. This is one of the biggest thing Western counselors must dismiss from their own prejudice as well as Muslim clients who come for therapeutic care.
Muslim Americans hope to share in the American dream and also share their unique cultural heritage
The Arabic Muslim represents over 1.7 to 5.1 million Americans living within the United States as citizens or living on Visas (Pederson, 2018, p. 188). They range in all socio-economic classes but for the most part exceed the national level of income due their commitment to the educational process. For a many, not all, Islam plays a key role in their life. Of course, there are variances of adherence to the faith, as in any faith, but for the most part, most Arab Americans profess a belief in Islam. Islam means submission to God (Pederson, 2018, p. 186). It is an Abrahamic faith that shares in the same belief of the same God professed in Judaism and Christianity. Albeit, the interpretation of the God of Abraham is quite different than Christians which profess the revelation of the Trinity and belief in the Incarnation of the Logos and Jesus Christ as both God and man. Another key difference is the belief in Mohammad as the last messenger sent by God to fulfill the Judaic and Christian religions. This message is primarily found in the Quaran and the story of God’s final revelation through Mohammad.
The faith of Islam teaches key core rules that are expected of all adherents to believe and commit oneself. First, the Shahada or profession of faith that there is only God who is Allah and that Mohammad is His prophet. Second, is the Siyam, or fasting period during Ramadan. Third, the Salah, or call to prayer five times a day. Fourth, the Zalah, or tax to be given to the poor, and finally the hajj, or pilgrimage to Mecca if one can afford (Pedersen, 2018, p.186). These five core concepts shape the inner spiritualty and faith of the Muslim as well as direct one to the needs of others within the community.
Islamic cultures, like all the Abrahamic religions, emphasize the value of family and the importance of authority, especially from a patriarchal standpoint. In some cases, Islam retains a more strict stance on male authority than Judaism and Christianity, especially since Islam historically has been less exposed to secularism than Christian and Jewish communities. Within Islam, the individual and family are interdependent and the family is ruled via a patriarchal system.
Men have strict gender roles as well as women. Both are expected to adhere to rituals and social norms associated with their gender. Many of these gender roles in extreme cases lead to the abuse or subjugation of women. Many women through openly choose the traditions and limit themselves in what they may wear or do individually or even advance themselves academically or professionally. Again, this is not the case in all Muslim nations. In more strict Muslim nations where personal freedoms are tied to Sharia law, women are persecuted but in other Arabic nations, women are able to excel while also holding to faith and social norms of dress and of wearing the Hijab (head covering) as a sign of Muslim identity and pride (Pederson, 2018, p. 187).
Individual Challenges and Collective Challenges of Arabic Muslim Americans
Like all acculturation cases, when two different cultures meet, there is reaction within the person. One cannot simply generalize because the nature of individuals are so different. In essence based on general and individual traits, individuals assimilate or become loss in the predominant host culture, integrate or retain old values while interacting in the predominant society, separate or denounce the host society, or become marginalized, losing interest in own culture and also not integrating into the predominant culture (Pederson, 2018, p. 384). Many first immigrants initially did not have the religious facilities to help integrate. Like past Catholic immigrants, they needed to found their own schools, hospitals and agencies that best met their unique spiritual and cultural needs.
With Muslim Americans, most acculturation experiences are due to migration to the United States. Many came for a better life, while others fled persecution or authoritarian regimes. In processing the acculturation, there are numerous points to understand for each group or individual’s unique experience. Some Muslim Americans may have greater social support from co-nationals and family, as well as from the local American community. In addition to social support, family support can play a key role in how a Muslim American perceives and blends into the American melting pot. While the predominant American cultures has its own social norms, the inner dynamics of the Muslim family may have quite different values and norms. (Pederson, 2018, p. 391). In these cases, how have family relationships been altered? How have duties and influences of obligation changed? How do family members agree or disagree with new norms that are being introduced into their lives and how does this create potential problems (Pederson, 2018, p. 392). It is documented that acculturation outcomes for immigrants vary greatly between different generation (Pederson, 2018, p. 394). The fear of American secular values which are contrary to many Muslim beliefs can become a great stress for the Islamic family with children born within the United States. Some Islamic families that retain a stronger tradition, may see youth with a more foreclosed and diffused ego identity that connects to the needs of the community than oneself, while others more exposed to secularism may begin to seek out individualism at the expense of the family approval (Pederson, 2018, p. 190). For those who migrated, many Islamic immigrants hold even tighter to beliefs than they may have when in the country of origin because they hope to maintain their identity (Pederson, 2018. p. 395). Others who already possess a strong identity, sometimes are able to adjust to the American culture with less issue because of their strong sense of identity (Pederson, 2018, p. 395). With the pressure of secularism, sexual images, and individualist call of the Western culture constantly displaying itself, many younger Muslims or next generation American Muslims sometimes find themselves at odds with the family. Furthermore, marriages can sometimes occur with other Muslim families that are less traditional and lead also to additional stressors. In many cases, the traditional laws that are tied with the faith and marriage can sometimes come into conflict with American social laws. This also involves adjustment.
Muslim Americans face a variety of external and internal struggles with acculturation
Some Muslims who are secularized may find themselves at odds with their faith. There may exist great guilt if one accepts different moral life styles. In this way, spirituality can play a negative role in coping with moral decisions and loss for secularized Muslims. The Quran, like the Bible, dictates a very clear moral code to be followed. It emphasizes that all deeds one commits will be accounted for and illustrates graphic depictions of Hell and punishment for those who not adhere (Johnson, 1998, P. 140). In Islam, there is a scale of balance between good and evil deeds which will dictate whether a Muslim will enter into paradise or torment (Johnson, 1998, p, 141). Many American Muslims may also have difficulty integrating with what they perceive as an immoral Western secular society. While Americanism permits more freedom of choice and morality, many of these freedoms present immoralities that are considered sins in Islam, but as well as Christianity and Judaism. Sometimes, Muslim Americans who migrate from Sharia Law nations may become culture shocked to see what is perceived as criminal immoral offenses under Sharia Law to be freedoms of choice within the United States. Some Muslims may be able to see the value of freedom at the price of immoral choice, but some may have harder difficulties seeing freedom and immorality side by side. This is especially true with homosexuality and its public display in the West and how American Muslims may have difficulty comprehending it. While some Muslim Americans may have harder difficulties, many embrace American idealism and remain socially conservative, as any Christian American and voice their disagreements and disappointments at the ballot box. Within Sharia Law, it is seen that immorality itself is a detriment to society and looks to protect the greater whole based upon Islam’s moral beliefs and to live a moral life is contributing to being a good citizen. Hence, for many the moral tenets of Sharia Law embraces good life and maintaining a healthy social structure.
Obviously, the view of the immigrating culture and the acceptance of that identity is also key. Whether resilient or not, one does also carry their cultural identity and race with them and the biases and prejudices of another land rarely will acknowledge the individual but instead recognize the bias associated with a culture. Muslims, especially due to the 911 terrorist attacks, are seen as a very marginalized and disenfranchised society by many in the West, This leads to difficulty in acculturating in a healthy way (Pederson, 2018. p. 395). This leads to labels of terrorist or fanatic as well as microaggressions in schools, airports or other public places. The American Muslim in many ways must learn to balance his/her American identity as well as Muslim identity. The proof to show oneself as an American as a good American is as strong as it was for Irish Catholics to prove their allegiance to the flag. Muslim Americans face similar challenges in the public eye especially when many foreign policies within the United States are contrary to the needs of Muslims throughout the world such as in Palestine.
Many Palestinian Americans feel as if they are labeled as terrorists, when the reality is their story is always second hand to the Jewish narrative. Within the issue arises the reintroduction of Israel into the Middle East in in 1948 and the far reaching effects of unfair practices by the Israeli government in regards to the property of the host Palestinians. After decades of war, unjust atrocities by both sides, and a labeling of terrorist to only the Palestinian and not also the Israeli, has lead to an oppression within itself for many Muslim Americans who are chastised or seen an Un-American for protesting Israeli domestic policies. The recent war of 2023 and 2024 has shown the true imbalance of presentation in this sad story and the need for stronger two state solution policies that respect the Palestinian plight as much as the Israeli concerns of existence. Yet for the Muslim American, this remains an issue that many deal with on a daily basis where they devotion to the United States is unjustly called into question. Many Muslims must balance love and patriotism of nation with discontent with American foreign policy. It should also be equally noted that many Muslim Americans live in communities that work together or have little interest in political ideals pushed in mainstream media. Hence there are multiple stories and experiences for different Muslim Americans based on their unique up-brining, location and community that can express little to no discrimination based on their unique situation.
Aside from these social and historical labels, as well as stressors of Islamic culture to adjust to the secularism, there is the individual who also faces stress, griefs and losses due to acculturation within his/her own culture. Since Islamic and Arabic tradition is fiercely collective and family valued, those who deviate from the culture can find themselves at odd with family and the security of the family. The individual can submit to the family dynamic and receive support or relinquish the support for more personal freedom and choices (Pederson, 2018, p. 189). The quest for individualist expression can be with young women seeking an education or professional career, or youth experiencing drinking or more free moral living with sexuality. These choices can lead to greater alienation and rebuke from the hierarchy of the family. Many Muslims feel a social obligation to show respect (ihtiram), fulfill social duties (wajib) and avoid confrontations at all costs with elder family members (mosayara) (Pederson, 2018, p. 189). There comes into play then a outward false appearance with a closet life style to avoid confrontation. This can lead to great dysfunction for the individual as they attempt to balance mosayara with their own personal life styles. This can lead to strong cases of depression (Pederson, 2018, p. 193).
Counseling American Muslims
It is obviously important for counselors to be multi culturally competent with faith, family and the general history of Islam and how it translates into the unique individual experience. It is also noted, many Muslims may not trust Western counselors. While therapy is utilized, many personal cases of grief and loss are usually discussed within the family itself. For many grief and loss is seen as fate and something ordained by God. One is to submit to faith and place all trust in God. While spirituality is critical in healing, it sometimes can also become dysfunctional when faith is not properly manifested and understood in a healthy way. Anger against God could be kept held within and this is not healthy. Many Muslims may prefer a fellow Muslim counselor who understands the faith and the dangers of the secular world, but others may feel embarrassed or exposed if speaking with a counselor within the community and may purposely seek counselors outside their social confines to discuss issues. Western counselors must also be aware, in many cases, women may feel more uncomfortable with a man alone or speaking about sensitive issues of sex with a man due to their religious beliefs.
Counselors need to understand multicultural issues when trying to help Muslim clients
One must also understand the transference and countertransference of bias between Western counselor and Muslim client. The Western counselor may have very strong anti-Islamic views about treatment of women or the wars in the Middle East or the event of 911. These biases can be very dangerous to counseling but also being a fair and just person. Other counselors may have a negative view on authoritarian and patriarchal family structures. Counselors need to dismiss their own cultural understanding of family and not ridicule other cultural norms within the family of the Muslim client (Pederson, 2018, p. 191). In addition, Muslim clients may have their own prejudices against Americans from wars fought on their soil or pro-Israeli policies. They may see Americans as oppressors because of this. When dealing with this, it is important when collective words such as “we” or direct accusatory words as “you” to avoid taking it personally. Therapists should not take offense but instead defuse the situation by questioning the pronouns and differentiating him/herself from the collective. A good response would be when the pronoun “you” is stated, do you mean “America” or myself the therapist?(Pederson, 2018, p. 195)
When first meeting with any immigrant, whether Muslim or not, it is always important to calculate the level of acculturation. Is the client an immigrant as an adult or a child? Was the client born in the United States? In regards to the family, what is the level of dependence of the Muslim client with his/her family. Does the client possess independence or is the client more dependent upon the family (Pederson 2018, p. 195). In some cases, consultation with the family is also key in helping Muslim clients who may exhibit more interdependence, while those who do not, may not need this type of inclusion.
In regards to grief, again, many Muslims turn to the community and faith to understand loss. They see prayer as the primary tool utilized to overcome grief and not usually conventional counseling. Many contend that everything happens for a reason or Allah has willed it and it must be accepted. Counselors, especially grief counselors, need to be aware of internal emotions tied to grief and loss with religion and how they all interplay with mental health of the individual.
In addition, it is important to understand Islamic burial and mourning in grief counseling. Muslims themselves go through a very important burial process where purification and cleaning of the body is important. Before death, prayers are recited from the Quran and following the death there is a cleaning of the body. Usually professional cleaners are employed to fulfill this funeral process. The body’s orifices are plugged and then wrapped in a white shroud (Johnson, 1998, p. 136-137). Following, the person is laid in a simple coffin and processed for burial. Upon the grave site, the body is removed from the coffin and placed in the ground. In Islam, it is believed that the body must return to the ground as soon as possible. While traditionally, mourning was forbidden by Mohammad, today, many women still cry loudly, or even professional mourners are hired (Johnson, 1998, p. 137). However, the crying must not be associated with doubt or lack of faith in God’s goodness. Hence grief and turning to Allah is acceptable when it is understood that Allah is the source of grief and suffering but it is part of a larger plan. Grief Counselors may sometimes need to access the spiritual mindset if a Muslim client is grieving the loss of a loved one and to ascertain if religious beliefs are preventing mourning. Like any religion, the faith can give comfort, but sometimes it can also lead to unneeded pathology.
Conclusion
Muslim Americans, like all ethnic groups, face their own unique challenges in acculturation into the melting pot known as America. Oppression, stereotypes and negative history with the United States all play key roles in racism against Muslim Americans. Understanding Islam, Arabic cultural norms and family structure and the individual person, counselors can better help Muslim clients. In addition, counselors must be aware of inherent bias the may possess or biases that might exist within the Muslim client towards the West. Counselors have unique challenges they must meet if they wish to better help Muslim clients in everyday issues.
Learn more about multicultural counseling as well as helping Muslims through the grieving process.
Please also review AIHCP’s behavioral health certifications for those in human service and counseling fields. The programs are online and independent study and open to qualified professionals seeking a four year certification. The most popular program is AIHCP and the American Academy of Grief Counseling’s, Grief Counseling Certification. Upon completion of the four core courses, one can apply for the four year certification as a grief counselor.
References
Pederson, P. et. al. (2018). “Counseling Across Cultures”. (7th) Cengage
Johnson, C. & McGhee, M (1998). “How Different Religions View Death and the After Life”(2nd). The Charles Press
Additional Resources
APA. “Shifa: A Guide of Contemporary and Traditional Healing Practices for Muslim Americans”. Access here
Khawaja, S. & Khawaja, N. (2019). “Coping with loss and bereavement: An Islamic perspective”. New Zealand Journal of Psychology Vol. 48, No. 1 April 2019. Access here
Saherwala, Z. et al. (2021). “Providing Culturally Competent Mental Health Care for Muslim Women”. Innov Clin Neurosci. 2021 Apr-Jun; 18(4-6): 33–39. Access here
Rassool, G. (2015). “Cultural Competence in Counseling the Muslim Patient: Implications for Mental Health”. Archives of Psychiatric Nursing Volume 29, Issue 5, October 2015, Pages 321-325. Access here
Grief while universal to humanity is expressed differently across cultures. Latino Americans due to their own unique culture, family structures, spiritualty and life values can face grief and cope with it in different ways. They also face different internal and external stressors than can complicate the grieving process.
The fastest growing minority group within the United States are Latino Americans (Pedersen, 2018, p. 164). Hence counselors are very likely to come into contact with the Latino American communities which are comprised of multiple different locations comprised of Hispanic mixtures ranging from the Mexico to the Caribbean islands such as Puerto Rico and Cuba to Central America throughout South America. All of these Latino ethnic groups share a common heritage but also a very diverse one in regards to the differing nations and local traditions. Most of these groups will stem from deeply religious groups with Roman Catholicism being the dominant faith, with other Protestant denominations existing within the population due to Protestant missions to Latin America as well as exposure to the United States and its many non-denominational faiths.
Latino/a Americans are the fastest growing minority in the USA and have their own unique counseling needs
When helping these populations with grief, Grief Counselors need to have a larger understanding of their struggles, social needs and norms, and need for family ties. In particular, Grief Counselors who are also Grief Diversity Specialists can play a key role.
Latino Americans and the Importance of Family as Structure
Latino Americans have strong family ties (Pederson, 2018, p. 176). Individualism is replaced with a collective need to work together and cooperate instead of competition. The needs of the family and respect of the family is key. This leads to a deep sense of commitment and also obligation to family needs before one’s own needs. Caretaking and protecting of family in times of distress and illness are calls to action which brings the family unit together. Family events, birthdays, holidays and deaths are more emphasized and prioritized as a time of coming together in happiness and sorrow and sharing of life and death. The family dynamic is hence critical to the emotional and mental health of many Latino-Americans.
Within the family unit, there are also extensions to friends and non blood relatives, such as god parents, best friends or individuals who share special roles within the family dynamic. Elders are given maximum respect, while children are expected to be obedient and respectful. Men are expected to display strong machismo typo characteristics that provide for the family while women are expected to be submissive, nurturing and self-sacrificing for the needs of the family. There does exist some forms of emancipated women where Latino women are more liberated and provide for the family as well, so again, over generalization can be counter productive because diversity still exists within any family dynamic. Also, while exploring the need of family over individual, Latino Americans still have a sense of cultivating individualism of inner qualities that build towards self worth. This is tied greatly to their very spiritual and religious backgrounds that mold many of them in their daily lives.
External and Internal Challenges that Affect Grief and Loss in Latino Americans
Latinos in America deal with a variety of external and internal challenges that can affect grief and loss in their lives. According to Pedersen, Latinos face racism, segregation, discrimination, poverty, significant educational disadvantages and immigration trauma. Issues dealing with fitting in and acculturation also can become stressors and factors for some. These issues can lead a variety of internal and external stressors that can cause distress to many Latinos, whether born in the United States or immigrated to it. Some may arrive illegally and have a constant stress of being deported, while others deal with the disconnection from the family at home. Those who are alone in the United States can suffer greatly without the importance of the family structure to help them cope with daily stressors or losses. This fear leads to the immigrant in possibly never seeing his or her family again and pushes him/her to find new surrogate families or find local Latino American communities to find commonality.
Many Latino/a Americans face immigration issues, isolation from family and racism in the United States
With internal strife and fear, and external factors such as poverty or racism, the need for counseling among many Latino Americans is necessary but many refuse to look for external helps outside the family structure, or if male, feel it as a sign of weakness to seek state services.
Counseling with Latino Americans
Obviously the diversity of Latino Americans prevents one sole solution for all. Some Latino Americans are second generation and fully acculturated. Some may be partially acculturated in public but have a very strong sense of culture at home. Of course, acculturation is the term to describe when two cultures come into first contact and when the primary ethnicity of the person adjusts to the new dominantly present culture (Pederson, 2018. p. 174). When acculturation presents itself to isolated immigrants or those with strong cultural identities, this can lead to issues with mental health (Pederson, 2018, p. 174). Grief Counselors need to take into account the degree of acculturation has occurred for different individuals. When dealing with any minority group, it is critical to identify a three dimensional model in which the first reviews acculturation degree, the locus of the problem and the goals for helping (Pedersen, 2018, p. 176).
In the case of Latino Americans, this may involve an indepth inquiry about the nature of the Latino Americans life history. Is the Latino client born in the United States, a legal or illegal immigrant as well as his/her family support systems? Is the Latino client alone or does the Latino client with family? Is the Latino client a male and displaying traditional macho behaviors that may hurt the healing process, or is the Latino client a woman displaying overtly submissive behaviors? All of these issues can affect grief from internal and external pressures in how one can cope with a loss or deal with a stressor. One can definitely not dismiss the role of racism and prejudice that many Latino Americans also face which can complicate grieving. According to Pedersen, any minority or immigrant is more than likely to experience some form of racism (2018, P. 174).
Finally, it is sometimes difficult to convince Latino Americans about the credibility of the counseling process (Pederson, 2018, p. 175). This can be partly due to the Latino attitude of utilizing family support to deal with emotional and mental issues as well as avoiding including strangers into their problems. Many Latinos utilize spirituality and family strength as a source to cope and find resilience (Pedersen, 2018, p. 176). With this understanding, counselors should utilize family when available as well as spiritual resources to help Latinos sometimes face issues. Family support in counseling can play a large difference in outcomes.
Conclusion
Numerous Latino/a Americans face different levels of acculturation. Please also review AIHCP’s Grief Diversity Specialist Program
Without overtly over-generalizing in light of different individuals, one can basically state that most Latino Americans are spiritual, family based, and value centered individuals. As an ethnic minority, all face racism to some extent, while immigrants face an even tougher uphill battle that sometimes involves isolation from family or illegally present, fear of deportation. With such strong family ties and certain emotional grieving patterns, outside counseling can sometimes be difficult but grief counselors need to remember the various internal and external issues they face to better understand their grief and help them better cope. Utilizing spirituality and family ties, if present, can be useful tools in helping Latino Americans in counseling.
Please also review AIHCP’s Grief Counseling Certification, as well as its Grief Diversity Specialist Program for already certified Grief Counselors. The programs are online and independent study and open to qualified professionals seeking a four year certification.
References
Cuellar, I., & Paniagua, F.A. (2000).Handbook of multicultural mental health: Assessment and treatment of diverse populations. San Diego, CA: Academic Press. McGoldrick, M., Giordano, J., & Garcia-Preto, N. (Eds.) (2005).Ethnicity and family therapy(3rded.). New York: Guilford Press. Schwarzbaum, S. E., & Thomas, A. J. (2008).Dimensions of multicultural counseling.Los Angeles: Sage Publications. Sue, D. W., & Sue, D. (2003).Counseling the culturally diverse: Theory and practice(4th ed.). New York: John Wiley and Sons.
Pedersen, P. et al. (2018). Counseling Across Cultures (7th ed.). Sage
Additional Online Resources
Fortuna, L. “Working with Latino/a and Hispanic Patients”. APA. Access here
Benton, E (2023). “8 Mental Health Resources for the Latino Community”. Very Well Mind. Access here
Mental Health Disparities: Hispanics and Latinos. APA. Access here
Hari, L, et, al. (2020). “Mental Health Needs of an Emerging Latino Community”. J. BehavHealth Serv Res. 2020; 47(3): 388–398. Published online 2020 Jan 30. doi: 10.1007/s11414-020-09688-3. National Library of Medicine. Access here
Overcoming Mental Health Stigma in the Latino Community (2017). Cleveland Clinic. Access here
In counseling, understanding the insights of a client is key. During intake and initial sessions, the counselor can learn about the client’s needs and story. The story many times if filled with subjective issues that sometimes needs guided. This is why during counseling, one teaches the client the real story and helps them find the right story.
Helping clients understand the whole counseling story. Please also review AIHCP’s Grief Counseling Certification
The video below looks at the story, real story and right story and how grief counselors and other types of counselors can help clients find the correct path. Please also review AIHCP’s Grief Counseling Certification and see if the program meets your academic and professional goals. The program is online and independent study and open to qualified professionals.
