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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

 

 

Rogerian Therapy Video Blog

Posted on by Mark Moran

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

 

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

 

Multi Cultural Counseling Challenges within the Arab/Islamic Community

Posted on by Mark Moran

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.

Please also review AIHCP’s Grief Counseling Certification and see if it meets your academic and professional goals.

The American Arabic Muslim Profile

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

 

 

 

 

 

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

 

Grief Counseling Certification Video on the Counseling Story

Posted on by Mark Moran

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.

 

 

 

 

 

 

 

Please review the video below

Multicultural Counseling with African Americans

Posted on by Mark Moran

Multicultural counseling proficiencies are essential to good counseling.  Since Western counseling initially emerged from Europe it is culturally immersed with European culture values.  European culture is very individualistic, self-centered and free of many forms of oppression due to the fact Europe was the colonizing force between the 16th and 19th Centuries.   Furthermore, while Europe’s secular awakening drove a wedge between its Christian culture and itself, Christianity still plays a key part of life   in millions of individuals of European descent, as well as a driving force behind the intent of nations to colonize.   With these things in mind, the classic male European descent counselor must be aware of his cultural identity and how that same identity translates his world views, as well as how others of different cultures perceive him as a person when counseling.   Within melting pots nations, such as the United States or Canada, many minority cultures can look upon counseling itself with suspicion as a Western custom created by white men.

Grief and loss is also cultural and is expressed differently.  This type of difference that inherently exists within different grieving cultures needs to be understood and respected within the grief counseling session itself.  Kastenbaum points out that many from a different culture can misinterpret expressions of grief or rituals within another culture (2018, p.372).  Please also review AIHCP’s Grief Counseling Certification, as well as its Grief Diversity Counseling Certification to learn more about responding better to other cultures during times of grief.

The African American Experience and Counseling

It is important to have a strong understanding of African American heritage but also African American oppression to fully help individual blacks in counseling

African American culture has an intense pride in its African heritage and its rich spiritual and cultural beliefs and rituals.  While many in America have been culturally separated from the home continent and completely interwoven into a unique African American culture with its own history and adaptations, there still remains a strong echo of the past for many who look to rediscover their roots.  African consciousness possesses ancestral wisdom, naturalistic attitudes, rhythm, and creativity (Pedersen, 2018, p. 147),  These images help many African Americans tie to a greater power and consciousness to face the oppression they have faced for centuries.  This consciousness helps blacks create a stronger self concept, self esteem and self image about themselves that was stolen so many centuries ago (Pedersen, 2018, p.147)

Due to imperialism, oppression and the slave trade, many African Americans cannot trace their lineage and families as European Americans. Many tribes of the Congo, Yoruba, Wolof and Ibo were targeted for the salve trade (Pederson, 2018. p. 145).   Many of the records and identities of abducted human beings into the slave trade were erased from history and replaced with new roles and titles on various American plantations.  In many cases, these individuals took upon the name of the slave owner or when emancipation occurred chose a simple American name.   Hence some African Americans have a yearning to reconnect to their cultural heritage that was stolen from them.

When counseling with African Americans, there is large diversity to consider.  Many marginalized blacks in America have been robbed of economic stability for generations.  This has led to a succession of poverty, less education and less opportunity.  Some blacks have been able to bridge the gap and are successful and resent the idea that they are marginalized and find pride in their work ethic and success.  Some black communities are very religious and hold strong to the Christian faith, especially in Baptist congregations.  Immigrant Africans hold stronger to the older ways of tribalism, honor, family, ancestors and have a far more spiritualistic religion than many Christian blacks.  Some African immigrants share a combined spiritualism and Christian belief system as well.

Yet, within all the diversity, their exists the soul wound of imperialism and slave trade that forever scarred the continent of Africa.  Whether from Africa and enduring genocide and civil wars due to European imperialism of the 18th and 19th Centuries, or from the United States and scarred from the history of slavery, segregation, economic theft, and racism, both African groups have historically faced collective wounds that have been transmitted from one generation to the next.  This type of historical disadvantage has created numerous imbalanced economic opportunities.  In addition, overt racism or systematic racism that exists within the system, has made the African American experience a far different experience than the European experience.  Racial profiling, job discrimination and prejudices continue to haunt the black community.  These incidents make even a random police stop into an entirely different ordeal for an African American than a white person. Hence when counseling a black client, one must realize racism and oppression have shaped the development and experiences of black people worldwide (Pedersen, 2018, p. 145).

It is important also when counseling African Americans to understand the value of family and groups within their grieving processes as well as life issues.  Many African Americans turn to family and support and church before they look for mental health care.   Group therapy and community interventions are more relatable to these social structures and can be beneficial for many African Americans (Pedersen, 2018, p.154).  African Americans in general also prefer more naturalistic healing interventions, and prefer more so to face personal issues with action (Pedersen, 2018, p. 155).  Again, these are collective statistics and each individual is different.  When counseling across culture, it is important to remember the dictum of Kluckhohn and Murray (1949) that “each person is like all other persons, like some other persons and like no other person (Pedersen, 2016. p.42)”.

When helping African Americans who are grieving it is important to understand the numerous social issues that apply daily anxiety and sadness to the unique black experience in America.  In addition, utilizing African American spirituality, family and church structures as well as modeling coping strategies after African American strengths can all play a key role in helping African Americans grieve in a more healthy way.

 

Counseling Mistakes with African Americans

Like many minorities, there can exist a mistrust for white mental health counselors.  Even though African Americans make up the second largest non-white group in America, they still only represent 12 percent of the population (Pedersen, 2018, p. 144). With this in mind, counselors need to understand that blacks may not always be comfortable with a white counselor or someone from a different socio-economic background.  Many blacks do not feel that the suburban American truly understands their concerns or fears.

It is important to understand the role of oppression, slavery, racism and discrimination when counseling African Americans.

White counselors need to understand the importance to acknowledge the concept of “White Privilege”.  This refers to the unearned societal awards that are given to the white culture based on color of skin (Pedersen, 2018, p. 146).  While liberals sometimes have taken the notion to far as to dismiss personal achievement and ignore poor life choices of others, one must conclude due to the centuries of oppression as well as economic imbalance given to the black community that better life opportunities have been granted overall to more whites than blacks in the present day.  It is important to acknowledge this in counseling as well as publicly. It helps heal past soul wounds and helps generate awareness to possible past thefts against the black community and present day attempts to rectify those injustices.  Again, this does not justify a black person to live a life of crime but it does suggest a better understanding of why so many blacks fall victim to a life of crime due to inherited poverty due to past injustices against their community.  Hence in counseling, it is important for a white counselor to check him/herself and understand the role their color and experiences brings to the counseling room (Pedersen, 2018, p. 146).

In addition, Pedersen points out that ignoring race in counseling can also be negative.  He refers to this concept as “Color Blindness” (2018, p. 146). When one attempts to ignore the role of color and race in a client’s life struggles and problems, then the counselor can miss the importance that oppression and soul wounds can play on a particular group’s mental health.  The APA suggests that counselors always consider how racism and discrimination can be sources of distress for black populations (Pedersen, 2018, p. 146).    In addition, conversely, imagining no color exists between counselor and client can also play a negative role in the counselor understanding his/her color as a factor in the counseling process.

Another mistake to avoid is the historically and inherently prejudice studies on black populations.  Assumptions on African American attitudes and reactions to life have in the past resulted in an over diagnosis of schizophrenia and an under diagnosis of depression and anxiety (Pedersen, 2018, p. 152).  While African American communities have historically suffered less from suicide due to family and church connections, studies also show like anyone, if an African American suffers from depression or substance abuse, his or her chance of suicide rises like anyone else. Also, it is important to note that when working with African Americans, there is a far higher chance of the clients exposure to violence or PSTD (Pedersen, 2018. p. 153).  This greatly leads to a higher trajectory of African Americans who suffer from depression, grief, loss and anxiety.

Conclusion

Helping African Americans through grief by utilizing the deep spirituality within the heritage can be useful for healing. Please also review AIHCP’s Grief Counseling Certification

African American heritage is rich and beautiful with family, heritage, ritual, and spiritual life.  Tapping into these elements give blacks a higher appreciation of self and worth and tie them to a greater story. Unfortunately, slavery and oppression stole this identity centuries ago and many African Americans in the United States suffer intense soul wounds associated with the history of slavery, oppression, racism and discrimination.  These things cannot be ignored but must be understood in factors leading to many modern day issues African Americans face.  Counselors need to be aware of these issues as well as their own color and race when working interracially with a black person.  White persons must understand that differences exist and sometimes need addressed to help promote healing.  Also, like in all multi cultural issues, counselors must be alert not to over generalize or under generalize a person.  Each person is unique but at the same time within a particular race or culture usually shares some common issues or problems.

Please also review AIHCP’s Grief Counseling Certification.  The program is online and independent study with mentorship.  For those who are already a Certified Grief Counselor, then please also review AIHCP’s Grief Diversity Counseling Certification and see if it meets your academic and professional goals in working with diverse populations.

Reference

Pedersen, P. et. al (2018). “Counseling Across Cultures”. (7th). Sage

Additional Resources

Williams, M. (2011). “Why African Americans Avoid Psychotherapy”. Psychology Today. Access here

Watkins, S. & Andrews, A. (2021). “Creating & Maintaining Safe Therapeutic Spaces for Black Clients”. Advances in Addition Recovery (Winter 2021). Access here

Alang, S. (2019). “Mental health care among blacks in America: Confronting racism and constructing solutions”. Health Serv Res. 2019 Apr; 54(2): 346–355. Published online 2019 Jan 27. doi: 10.1111/1475-6773.13115.  National Library of Medicine. Access here

Carrouthers, Z. (2014). “Yes, There’s a Stigma with Counseling in the African-American Community”. ThriveWorks.  Access here

Multicultural Awareness in Spiritual Counseling

Posted on by Mark Moran

Multicultural proficiency exists not only in race, age, gender and culture, but also within the confines of religion and spirituality.  Counselors working in grief or merely spirituality need to be well versed in the multitude of spiritual beliefs that may exist within a particular person or target population.  In many cases, religion and spirituality can play a key role in the grieving process, as well as emotional and mental outlooks.  Many individuals tied to some world view are better able to find meaning in loss and religion and spirituality can be a great tool in helping clients find resolution and peace.  Religion and spirituality can also sometimes be a double-edged sword and also cause conflict and stress with outcomes and faith.  Regardless, counselors need to be able to understand the importance of faith, religion and spirituality in a client’s life because whether a counselor has a particular belief or any belief at all does not matter when it comes to helping a person who may.

Role of Faith

Clients are diverse in spirituality and faith and these aspects play key roles in multicultural counseling

Many secular counselors trained solely within the confines of modern psychology and behavioral studies especially from numerous schools of Freud may be hostile to faith and see faith as a neurosis to the mind (Pedersen, 2018, p. 480).  Despite this, the value of the religious experience, whether believed by the counselor or not, is an important aspect of the wholeness of the person and the person’s emotional well being.  Even William James understood the importance of the religious experience within the mind, and other prominent humanist psychologists such as Carl Rogers and Victor Frankl understood the value of spirituality for a person (Pedersen, 2018. p. 480).  Modern counseling demands a counselor’s proficiency with multicultural issues such as spirituality, faith or religion.

Faith is a universal human experience that spans across all of humanity.   Spiritual and religious beliefs play a key role in all cultures in every aspect of health, life and death (Pedersen, 2018, p. 478).  While within the United States there has been a drop in religious and church attendance, this decline is supplemented in other areas with individual spiritual practices.  Even said, the dominant culture within the United States still holds true to a Judeo-Christian background that reflects itself in cultural norms even for some of the most anti-religious people.  In the United States alone, a 2007 Gallup poll listed that 86 percent of Americans believe in God and another 55 percent still pointed out that religion is still important to them (Pedersen, 2018, p.478). Hence it is important not to dismiss the importance of faith and religion in counseling.

Yet even within this innate spiritual pursuit, there still remains a high level of diversity within religious individuals.  The United States exists in itself as a melting pot of creeds.  Christianity is far from monolithic but a diverse population of Catholics, Orthodox and various Protestant denominations which can range from very structured to very charismatic and individual.  Beyond Christianity, exists numerous faiths not from the dominant culture, including Judaism, Islam, Hinduism, Buddhism and various smaller religious sects, as well as pantheistic creeds.  If one then also considers some individuals are more spiritual than religious and follow a myriad of concepts, then one can find almost any combination of spirituality that may exist within a client.  Some may be more dogmatic and religious, while others may be more spiritual and less defining, or one may be a combination of the two.

Within this diversity of faith also comes various different paths of thought.  Spirituality, according to Pedersen, is a commitment to choose a context to understand and act within one’s relationships with all that is, whether within confines of person and creator, or between community, or nature itself.  It is an awareness of something more in this world.  It includes values that guide one’s meaning of life, sense of mission and how to help others for a better world (Pederson, 2018, p. 480).    Many individuals share these similar views but express them in multiple different ways.  In addition, religion, the social and dogmatic mechanism of the person provides the means and methods within the religious group (Pedersen, 2018. p. 480).  In this day and age, one constantly hears the term “I am spiritual but not religious”.  This points to this less dogmatic binding life style.  Within these differences alone exist a multitude of different spiritual as well as religious ideals about God as a being, a source of being, or an infusion and connection within all humanity.  A transcendent God reflects to a person a very ordered moral code of not only obedience but also justice.  In more immanence theology, God exists literally within all and plays a part in all.  This does not dismiss a moral code but it is far less dogmatic and refers more to a balance of life.  These different theological concepts of God as one, many, transcendent or immanent, all play key roles in how a person morally acts and responds to many issues in life.

 

Spirituality in Counseling

In settings where Spiritual Counseling or Christian Counseling, or Spiritual Direction is not expected, such as within pastoral settings, one may seem from a professional or secular view anxious about discussing faith and religion.  In the secular and professional world, religion is a question that is usually best left avoided.  When asked to discuss religion or spirituality, many feel as if they may offend others, or be judged, or that faith is personal, or that one seems less academic (Pedersen, 2018, p. 478).   The reality is faith plays a key role in a person’s life and hence plays a key role in healing, coping, finding meaning in loss, and facing adversity.  Counselors, whether religious, atheistic or agnostic, should not dismiss the valuable part of the client to help one find healing.  In fact counselors, like in all multicultural proficiencies, should take into account their own religious background and potential biases before helping someone of a different spiritual or religious background.

In addition, the counselor should attempt to help guide the client by understanding the client’s religious and spiritual background.  Within the first interview, spiritual questions should be an important element of understanding the client.  A spiritual genogram should be conducted which looks to examine religious and spiritual family history to analyze any cross section impacts upon the mind of the person (Pedersen, 2018, p,489).   In addition, the client should be asked about questions regarding identification with religious groups, one’s perception of God, or special spiritual and religious beliefs one may hold.  In addition, the counselor should attempt to discover if any life styles or actions may contradict one’s moral code and way of operating.  Counselors can also ask what gives life meaning, the importance of one’s faith in life and healing, as well how the religious community can be helpful in one’s healing.  Finally, counselors should ask if clients wish to address these spiritual issues moving forward (Pedersen, 2018, p. 488).

Understanding how spirituality plays a role in a client’s emotional health is critical in spiritual counseling

Counselors working with particular religious groups, especially those of a smaller religious community, such as Native Americans, or Asian Americans, may find the need to address healing and spirituality from the client’s perspective by working with local religious authorities within that group.  If the client wishes, a joint healing model can be placed into action with conjunction with the client’s spiritual community.

Sometimes, religion can be a powerful anchor of meaning for the individual but sometimes, faith can also cause issues within a person’s life.  When tragedy strikes, individuals may question their faith and lash out against God.  They will doubt their faith and question meaning itself.  Some may reject faith, others will turn to it more.  Some may see their faith as a contract if left unfulfilled by God, they may terminate, while others may find God as a source of strength and covenant in suffering.  Others within other dogmatic and strict denominations, may see faith as a block to their expression and look to free oneself from the morality the faith of one’s parents taught oneself.  Others on the other hand, may feel extreme guilt if their moral actions contradict the morality of faith and the teachings of it.  Many LGBTQ individuals who are spiritual and wish to hold to their faith can find one of these two reactions within Christianity, where their faith either torments and guilts them regarding life style or pushes them into total rejection of it or at least adjustment of their personal moral paradigm.  Fukuyama in the Pederson text rightfully points out that religion and spirituality can be  functional or dysfunctional when it comes finding solutions (2018, P. 489).   This is very important for the counselor to identify when helping someone through moral issues, suicide, or other social issues that affect religious individuals.  Is the spirituality properly function to help the person find meaning, or is it instead a sick faith that is tormenting and guilting the individual to a point of pathology?  Spiritual Directors work with others in a pastoral capacity and help use healthy spirituality to guide those who seek guidance, but sometimes, they even need to identify spiritual pathology that corrupts.  Scruples, guilt, torment, anger towards God, or unhealthy compliance to the Will of God as a way to escape the situation, are all examples of when spirituality can become dysfunctional.  Unlike spiritual directors, counselors however are called not to give moral direction or dictate what moral code is right but instead to determine if spirituality is healthy or unhealthy in a particular situation and help the client heal.

Conclusion

Spirituality and religion are not opiates of the people.  They are important elements of what it means to be human.  When properly in tune, spirituality and religion can play key roles in helping individuals find meaning and guidance. However, when spirituality becomes dysfunctional it can also become a problem for the person’s ability to cope or heal.  Since spirituality and religion is important, counselors need to be culturally aware of faith and religion and the target population they are working with.  Regardless of the counselors own beliefs or lack thereof, counselors need to respect spirituality and discuss it in a healthy and non biased way.  Spirituality and faith are a key aspect of understanding the client and is a key element of multicultural counseling.  Utilizing it properly in counseling can be a great benefit, but one must like in all cultural aspects understand that diversity exists within spiritual and religious persons and not every treatment or intervention serves one best over the other.  Individuals may be spiritual but not religious, or a combination, or have a myriad of different religious beliefs within their family history.  These all play unique roles in forming the person before the counselor.  These religious and spiritual beliefs will also play a key role in how many clients see the world, react to it and heal from it.

Please also review AIHCP’s Spiritual Counseling Certification and see if it meets your academic and professional goals

Please also review AIHCP’s Spiritual Counseling Certification as well as AIHCP’s Christian Counseling Certification.  The Spiritual Counseling Certification represents a more broad spirituality that encompasses human experience with spirituality without any one dominant religious paradigm, while the Christian Counseling Certification presents a biblical and Christian perspective from multiple Christian communities.  Both programs are integrative in nature and present spirituality with psychology.  The programs are online and independent study and open to qualified professionals seeking a four year certification in Spiritual or Christian Counseling.  The programs accept Human Service professionals, those in ministry, licensed counselors, as well as pastoral counselors, and those who work in healthcare.

Reference

Pedersen, P. et. al (2018). “Counseling Across Cultures”. (7th). Sage

Additional Resources

Bartley, J. & Cashwell, C. (2014). “Integrating Religion and Spirituality into Counseling”.  Access here

“Spirituality”.  Good Therapy.  Access here

Hull. C. et al. (2016). “Developing Spiritual Competencies in Counseling: A Guide for Supervisors”.   Wiley. Online Library. Access here

Aten, J. (2020). “The Importance of Spirituality in Therapy”. Psychology Today. Access here

Richards, P. S., & Barkham, M. (2022). Enhancing the evidence base for spiritually integrated psychotherapies: Progressing the paradigm of practice-based evidence.Psychotherapy, 59(3), 303–306.   Access here

 

 

 

 

Reframing Loss Video

Posted on by Mark Moran

Cognitive Behavioral Therapy helps individuals alter bad behaviors through reframing.  In depression and grief, reframing can help build new perspectives and to approach life differently.  Reframing and labeling something in a positive light can help an individual understand life differently and move forward with healthier behaviors.  In grief and loss meaning reconstruction and reframing is especially important in understand loss but also understanding one’s reaction to loss.

Please also review AIHCP’s Grief Counseling Certification 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 in Grief Counseling..  The program is for both clinical professional counselors as well as pastoral counselors.  Please also review the video below on reframing and meaning reconstruction

Multicultural Counseling in Grief with Native American Populations

Posted on by Mark Moran

Multicultural counseling proficiencies are essential to good counseling.  Since Western counseling initially emerged from Europe it is culturally immersed with European culture values.  European culture is very individualistic, self-centered and free of many forms of oppression due to the fact Europe was the colonizing force between the 16th and 19th Centuries.   Furthermore, while Europe’s secular awakening drove a wedge between its Christian culture and itself, Christianity still plays a key part of life   in millions of individuals of European descent, as well as a driving force behind the intent of nations to colonize.   With these things in mind, the classic male European descent counselor must be aware of his cultural identity and how that same identity translates his world views, as well as how others of different cultures perceive him as a person when counseling.   Within melting pots nations, such as the United States or Canada, many minority cultures can look upon counseling itself with suspicion as a Western custom created by white men.

Native Americans have unique ways of expressing grief. Please also review AIHCP’s Grief Counseling Certification

Grief and loss is also cultural and is expressed differently.  This type of difference that inherently exists within different grieving cultures needs to be understood and respected within the grief counseling session itself.  Kastenbaum points out that many from a different culture can misinterpret expressions of grief or rituals within another culture (2018, p.372).  Please also review AIHCP’s Grief Counseling Certification, as well as its Grief Diversity Counseling Certification to learn more about responding better to other cultures during times of grief.

Basic Understandings When Helping Others

There is  strong scientific documentation that minority cultures mistrust counseling services (Pedersen, 2016. p.14).   Also from a human perspective and counseling perspective, when similarities become less and differences rise between groups one can see a correlated sharp rise in disinterest.   Grief Counselors need to be aware of these realities and be able to utilize inclusive cultural empathy to increase awareness against false assumptions, increase knowledge to better comprehend and improves skill for proper calls to action (Pedersen, 2016, p.28).

Different Native American populations experience different levels of integration. Please also review AIHCP’s Grief Diversity Counseling Certification

While employing multiculturalism on grief counseling or any counseling is critical, it is still important to identify a few clear points when working with a group outside one’s cultural circle.  Leong cautions against homogeneity to all clients from a particular group (Pedersen, 2016,. p. 44).    This simply means, one should not assume certain individuals exist a stereotypes of their particular culture.  If working with a culturally distinct client, the grief counselor or counselor should not assume the problem of this individual automatically correlates with the problem of the race or population itself.  Different individuals will have different levels and ties to their cultural heritage, creed, race or forms of expression.  It is important to realize different persons exist at different facets and are unique hence requiring individual focus, or in some cases universal focus.  When counseling across culture, it is important to remember the dictum of Kluckhohn and Murray (1949) that “each person is like all other persons, like some other persons and like no other person (Pedersen, 2016. p.42)”.

This ideal of personhood is key.  Many within populations have varying degrees of cultural awareness.  Some are aware of microaggressions even against themselves, while others may be very naive to not only differences but also microaggressions.  Many individuals within diverse populations exist at an integrated level where they maintain their culture of origin but adopt the culture of the majority.  They exist at a dual level.  Others my completely assimilate and function and exist within the majority culture.  Still others may separate from the majority culture and exist primarily within their culture of origin, or oppositely exist within marginalization that adopts the majority culture (Pedersen, 2018. p. 103).

In any of these four cases, this presents a diverse reaction from ethnic individuals who may appear a certain way but may personally very different.  In grief counseling, it is important to understand the individual and not hold that individual to a particular paradigm of how to grieve.

Multicultural Issues and Grief within Native Populations

Within Native American populations and other indigenous people worldwide, European contact has left extreme historical trauma due to centuries of war, massacres, exploitation, relocations, betrayals and disease (Pedersen, 2016, p. 103).  This concept of past wrongs that leave a history of cultural trauma is referred to as soul wounds.  These wounds shape the culture because the history of it not only shaped the present but also the community living in the present.  Present conditions due to massive trauma to ancestors greatly affect present day living conditions and economic wealth due to past exploitation and theft from previous generations.  Many tribes were stripped of identity when children were cruelly separated from their families and culturally indoctrinated into European culture.  Hence, these type of soul wounds are essentially an intergenerational transmission of trauma from one generation to the next (Ivey, 2018.p. 33).  Native Americans hence have a unique collective grief of past historical wrongs against their tribes at the hands of European aggression.  These past wrongs has been transmitted into a strong and heavy mistrust of indigenous communities with Western forms of counseling (Pedersen, 2018, p.103).

Native American populations due to these wrongs look to reassert cultural identity and pursue more traditional forms of treatment as well ritual.  Numerous cultural recovery programs exist within the country that looks to help these groups rediscover their culture (Pedersen, 2018, p. 105).   This strive for identity has at times also put native populations at odds with European and conventional forms of counseling with suspicion.

Counselors must be multicultural proficient to understand the different ways native communities communicate

Grief counselors who work with native populations need to be self aware of their own ethnic background and how this is perceived by native populations.  Pedersen notes that counselors cannot blindly pretend a cultural difference does not exist between a client and counselor, especially with native populations (2018, p. 105).   In some cases, counselors can also sometimes question the efficacy of conventional methods of treatment for depression or other mental disorders when working with a mistrusting client.  Of course, all persons are still persons and genuine empathy, warmth and respect are critical for any person much less one of a different culture (Pedersen, 2018, p. 106).

Many Native Americans are essentially spiritual in healing and those spiritual traditions are important to their identity.   Hence counselors working in indigenous populations should work with healers within the community.  Counselors should seek the advice of healers and when clients request it, form a care team that best meets the overall needs of the client.  Presenting a ethnocentric therapeutic approach to a population with distrust can be disastrous and lead to no healing.   Pederson recommends a healing combination of both Western and Native modalities that link the community and spiritual nature of native populations (2018, p. 110).

In addition, Pedersen points out that counselors need to become comfortable with ways natives express themselves, not only in grief but also in communication.  Within Native American populations, clients are usually more comfortable with silence and long pauses and responses (2018, p. 107). If a counselor is ignorant of these types of responses or pauses, then the counselor may perceive it as a form of pathological grieving, or denial, or lack of intelligence.  Grief counselors need to properly understand the social patterns of interaction within natives to better understand their grieving process.  Obviously, grieving and ritual within these populations is also more communal in nature and the community plays a key role in helping others grieve.  When natives are isolated or stripped from this population then it can negatively affect their ability to grieve in a healthy way.

In conclusion, Herring points out that counselors should discuss differences instead of pretending one does not exist between client and counselor, secondly, schedule appoints that are flexible and even open to family if requested, third, the allowance for natural trust to grow, fourth, the respect of silence and pause, fifth, a strong respect and honor for the client’s culture and application when necessary of it, and finally, the universal ideal of all counseling, confidentiality (Pedersen, 2018, p. 114).

Conclusion

Counseling across multicultural scopes is difficult.  This is especially true when one is a counselor of European descent.  With that ancestry carries a history of incidents, that through no fault of oneself. can lead to mistrust between client and counselor.  It is important to be self aware of these differences and to be able to show empathy and respect cross cultural lines to the client if one truly hopes to help the client.  This involves adaption and flexibility in how one approaches certain clients.  This is especially true of Native Americans who have their own unique views on counseling and healing and how they express and communicate grief.  It is also important to have a true understanding the of the nature of soul wounds that exist within the Native American population and how this not only affects grief but also present day economic and social life.   While it is still critical to acknowledge this, a counselor still cannot assume each Native American is cultural.  Every person is diverse and only through communication and genuineness can one truly understand the subjective nature of the individual.

Please also review AIHCP’s Grief Counseling Certification.  The program is online and independent study and open to qualified professionals seeking a grief counseling certification.  In addition to AIHCP’s Grief Counseling Certification, AIHCP also offers for Grief Certified Counselors a specialty program in Grief Diversity that covers in greater detail many multicultural aspects of grief and diverse populations.

References

Ivey, A. et, al (2018). “International Interviewing and Counseling” (9th). Cengage.

Kastenbaum, R & Moreman, C. (2018). “Death, Dying and Human Experience” (12th). Routledge

Pedersen, P. et. al. (2018). “Counseling Across Cultures” (7th). Cengage

Additional Resources

“Healing Trauma, Attending To Grief – Native Wellness Institute & Jillene Joseph” Click here

Lovering, C. (2022).  “Mental Health in Native American and Indigenous Communities”.  PsychCentral. Click here

Franco, M. (2020). “Culture Impacts How We Grieve”. Psychology Today.  Click here

Stringer, H. (2022). “The healing power of Native American culture is inspiring psychologists to embrace cultural humility”. APA. Click here

 

The Problem Management Model Video

Posted on by Mark Moran

A key part of counseling involves helping the client identify the problem, propose solutions and execute those plans into action with assessment of progress.  This is the core of the Problem Management Model in counseling and is key in helping track a client’s progress.

Please also review AIHCP’s multiple behavioral health certifications ranging from Grief Counseling and Christian Counseling to Crisis, Stress, Life Coaching and Anger Management Programs.  The programs are online and independent study and open to qualified professionals in both the behavioral health and health field areas.