Conveying Cultural Empathy in Counseling
The first way that a counselor can convey cultural empathy is to exhibit an ongoing effort to learn about cultures different than their own. They can do this by diversifying the stories they consume (via television, book, and film), putting themselves in new environments, completing continuing education courses, and through many other everyday methods. Working to expand one’s worldview will allow the counselor to develop awareness and sensitivity around cultural differences and therefore they will be better able to help their clients of varying backgrounds. Another way to work toward conveying cultural empathy is for a counselor to acknowledge and work to combat their own bias. This requires acknowledging one’s own privilege (internally, and verbally to the client when appropriate). This also requires the counselor to actively avoid engaging in microinvalidations and microinsults (Nadal et al., 2014). Third, a counselor can convey empathy by tailoring interventions to fit the cultural norms, needs, and preferences of each client. This means, for example, not ignoring the impact of a client’s collectivist family upbringing by emphasizing individualistic practices. The counselor should not rely on their own preferences, but be flexible in their methods so it is useful to the client. Forth, counselors can convey cultural empathy by affirming the client’s values and celebrating varying traditions. This may mean scheduling around cultural holidays or highlighting strengths that the client finds through identifying with their culture. Fifth and finally, counselors should use inclusive language and take cues from how the client refers to themselves and their culture. Reference: Nadal, K., Griffin, K., Wong, Y., Hamit, S., & Rasmus, M. (2014). The impact of racial microaggressions on mental health: Counseling implications for clients of color. Journal of Counseling & Development, 92(1), 57-66. |
Spiritual Competencies Case Study
In this case study, the counseling intern is clearly struggling with the seventh competency, which states, “The professional counselor responds to client communications about spirituality and/or religion with acceptance and sensitivity” (Cashwell & Watts, 2010, p. 5). In terms of competency numbers three and four, Geeta has taken the first step of admitting her own bias to herself and her counselor. She has been able to pinpoint that her own family’s history of persecution by Muslims has led to a prejudice that prevents her from being fully present with her client, Rabia. However, she could continue to process that bias through her own counseling and through seeking consultation from counselors who have faced similar dilemmas. Until she has taken these steps, Geeta is not a competent counselor for this client. Both Geeta and her supervisor are not meeting the standard set by competency number five, which states that counselors should have spiritual or religious leaders on hand to which they can refer clients who need additional guidance in those areas. Since Geeta’s supervisor is not very knowledgeable of Islam or its complicated relationship with Hinduism, she will definitely need to establish outside resources for seeking spiritual and/or religious consultation. This ties into the supervisor’s apparent lack of compliance with competency one, as the case study mentions he does not possess much knowledge of either religion. He should pursue reading, consultation, and continuing education to understand these religions better. This would allow him to act as a more effective counselor and supervisor. It is difficult to determine how Geeta is measuring up to the standards outlined in competencies six, eight, nine, twelve, and thirteen without further information. However, it is reasonable to assume that her bias and discomfort is interfering with her ability to be flexible in her counseling methods. This likely means that she has been unable to meet Rabia where she is and integrate her Muslim faith into the treatment plan. Finally, in order to better understand Ribia’s needs and goals, I would want to understand what the discrepancies are between her religious beliefs and those of her family. I would ask what motivation she has to remain in the United States, and what makes her hesitant to return to her family. We would explore any guilt over these divides and look into how she could find meaning beyond the conservative customs in which she was raised if they are no longer in line with her beliefs. Reference: Cashwell, C. S. & Watts, R. E. (2010). The new ASERVIC competencies for addressing spiritual and religious issues in counseling. Counseling and Values, 55, 2-5. |