Multicultural Competency Development Fernando A. Ortiz, Ph.D.

1. Multicultural Competency Development Fernando A. Ortiz, Ph.D.

2. CHAPTER 1THE MULTICULTURAL JOURNEY TO CULTURAL COMPETENCE

3. Emotional Roadblocks to the Path of Cultural Competence Strong emotions such as: anger, sadness, and defensiveness are displayed when discussing experiences of race, culture, gender, and other sociodemographic variables

4. Emotional Roadblocks to the Path of Cultural Competence • These feelings can enhance or negate a deeper understanding of the worldviews of culturally diverse clients • Disturbing feelings serve to protect us from having to examine our own prejudices and biases (Winter, 1977) • Multiculturalism deals with real human experiences and it would behoove the reader to understand his/her emotional reactions on the journey to cultural competence

5. Common Emotions • I FEEL GUILTY, “I could be doing more” • I FEEL ANGRY, “I don’t like to feel like I’m wrong” • I FEEL DEFENSIVE, “Why blame me, I do enough already”

6. Common Emotions • I FEEL TRUNED OFF, “I have other priorities in life” • I FEEL HELPLESS, “The problem is too big…what can I do?” • I FEEL AFRAID, “I am going to do something…I don’t know what will happen”

7. Implications for Clinical Practice • Do not allow your own emotional reactions negate the stories of the most disempowered in society • Try to acknowledge your inherited biases openly so that you can listen to your clients in a non-defensive way • Experiences with people of color will enhance one’s cultural competence • Explore yourself as a racial/cultural being • Try to understand what your intense emotions mean for you when they arise • Do not squelch dissent or disagreements • Take an active role in exploring yourself

8. CHAPTER 2THE SUPERORDINATE NATURE OF MULTICULTURAL COUNSELING AND THERAPY

9. Themes from the Difficult Dialogue • Cultural Universality (etic) vs. Cultural Relativism (emic) • Emotional Consequences of Race • Inclusive vs. Exclusive nature of Multiculturalism • Sociopolitical Nature of Counseling/Therapy • The Nature of Multicultural Counseling Competence

10. Tripartite Framework • Individual Level • Group Level • Universal Level

11. Tripartite Framework Model

12. What is MCT? • 1. MCT broadens the perspective of the helping relationship. The individualistic approach is balanced with a collectivistic reality that we are embedded in our families, significant others, our communities and culture. • Working with a client is not perceived as solely an individual matter, but as an individual who is a product of his or her social and cultural context. As a result, systemic influences are seen as equally important as individual ones.

13. What is MCT? • 2. MCT expands the repertoire of helping responses. Traditional therapeutic taboos are questioned. • Five taboos derived from monocultural code of ethics/standards of practice are especially important as examples:

14. Therapeutic Taboos • 1. Therapists do not give advice and suggestion (it fosters dependency). • 2. Therapists do not self disclose their thoughts and feelings (it is unprofessional). • 3. Therapists do not barter with clients (it changes the nature of the therapeutic relationship). • 4. Therapists do not serve dual role relationships with clients (there is a potential loss of objectivity). • 5. Therapists do not accept gifts from clients (it unduly obligates them).

15. BECOMING CULTURALLY COMPETENT • “Cultural competence is the ability to engage in actions or create conditions that maximize the optimal development of client and client systems. It is the acquisition of awareness, knowledge, and skills needed to function effectively in a pluralistic democratic society (ability to communicate, interact, negotiate, and intervene on behalf of clients from diverse backgrounds), and on an organizational/societal level, advocating effectively to develop new theories, practices, policies and organizational structures that are more responsive to all groups.”

16. BECOMING CULTURALLY COMPETENT • l. Having all of us become culturally aware of our own values, biases and assumptions about human behavior. • What stereotypes, perceptions, and beliefs do we hold about culturally diverse groups that may hinder our ability to form a helpful and effective relationship? • What are the worldviews they bring to the interpersonal encounter? What value systems are inherent in the professional’s theory of helping, educating, administrating, and what values underlie the strategies and techniques used in these situations? • Without such an awareness and understanding, we may inadvertently assume that everyone shares our world view. When this happens, we may become guilty of cultural oppression, imposing values on our culturally diverse clients.

17. BECOMING CULTURALLY COMPETENT • 2. Having all of us acquire knowledge and understanding of the worldview of culturally diverse groups and individuals. • What biases, values and assumptions about human behavior do these groups hold? • Is there such a thing as an African American, Asian American, Latino(a)/Hispanic American or American Indian worldview? Do other culturally different groups (women, the physically challenged, gays/lesbians, etc.) also have different world views?

18. BECOMING CULTURALLY COMPETENT • 3. Having each of us begin the process of developing appropriate and effective helping, teaching, communication and intervention strategies in working with culturally diverse groups and individuals. • This means prevention as well as remediation approaches, and systems intervention as well as traditional one-to-one relationships. • Equally important is the ability to make use of existing indigenous-helping/healing approaches and structures which may already exist in the minority community.

19. BECOMING CULTURALLY COMPETENT • 4. Understanding how organizational and institutional forces may either enhance or negate the development of multicultural competence. • It does little good for any of us to be culturally competent when the very organization that employs us are filled with monocultural policies and practices. • In many cases, organizational customs do not value or allow the use of cultural knowledge or skills. Some organizations may even actively discourage, negate, or punish multicultural expressions. Thus, it is imperative to view multicultural competence for organizations as well. • Developing new rules, regulations, policies, practices, and structures within organizations which enhance multiculturalism are important.

20. Implications for Counseling • Realize that you are a product of cultural conditioning and that you are not immune from inheriting biases associated with culturally diverse groups in our society • Be aware that persons of color, gays/lesbians, women, and other groups may perceive mental illness/health and the healing process differently than do Euro-Americans • Be aware that Euro-American healing standards originate from a cultural context and represent only one form of helping that exists on an equal plane with others • Realize that the concept of cultural competence is more inclusive and superordinate than is the traditional definition of “clinical competence”.

21. Implications for Counseling • Realize that organizational/societal policies, practices, and structures may represent oppressive obstacles that prevent equal access and opportunity. If that is the case, systems intervention is most appropriate • Use modalities that are consistent with the lifestyles and cultural systems of clients

22. CHAPTER 3THE POLITICS OF COUNSELING AND PSYCHOTHERAPY

23. Katrina and Counseling? • Katrina is a prime example of the clash of racial realities and the multitude of political issues that are likely to arise in clinical sessions between counselors and culturally diverse clients • Counseling and psychotherapy do not take place in a vacuum isolated from the larger social-political influences of our societal climate      

24. The Diversification of the United States Nowhere is diversification of society more evident than in the workplace where three major trends can be observed: • the graying of the workforce • the feminization of the workforce • the changing complexion of the workforce

25. Graying of the Workforce • As the baby boomers head into old age, the elderly population of those 65 and older will surge to 53.3 million by 2020 • In 2005, 70% of workers were in the 25-54 age group and workers 55 and older rose 15%

26. Implications • Lack of knowledge concerning issues of the elderly and the implications of an aging population on mental health needs • In American society, the elderly suffer from beliefs and attitudes of society (stereotypes) that diminish their social status • The elderly are increasingly at the mercy of governmental policies and company changes in social security and pension funds • Social service agencies are ill prepared to deal with the social and mental health needs of the elderly

27. Feminization of the Workforce and Society • Over a fifteen year period from 1990 to 2005 women accounted for 62% of the net increase in the civilian labor force • However, women continue to occupy the lower rungs of the occupational ladder but are still responsible for most of the domestic responsibilities

28. Implications • Women are subjected to greater number of stressors than their male counterparts due to issues related to family life and role strain • Family relationships and structures have progressively changed as we have moved from a traditional single-earner, two-parent family to two-wage earners • Women continue to be paid less than men, and 25% of children will be on welfare at some point before reaching adulthood

29. The Changing Complexion of the Workforce and Society • From 1990 to 2000, the U.S. population increased 13% to over 281 million (U.S. Bureau of the Census, 2001) • Projections indicate that persons of color will constitute a numerical majority sometime between 2030 and 2050 (D. W. Sue et al., 1998) • The rapid demographic shift stems from two major trends: immigration rates and differential birthrates

30. Implications • By the time the so­called baby boomers retire, the majority of people contributing to the social security and pension plans will be racial/ethnic minorities so if people of color continue to be the underemployed and under­paid, the economic security of retiring White workers looks grim • The economic viability of businesses will depend on their ability to manage a diverse workforce effectively

31. Mental Health Implications • Counselors must be prepared to become culturally competent through: (a) revamping our training programs, (b) developing multicultural competencies as core standards for our profession, and (c) providing continuing education for our current service providers

32. CHAPTER 4SOCIOPOLITICAL IMPLICATIONS OF OPPRESSION: TRUST AND MISTRUST IN COUNSELING/ PSYCHOTHERAPY

33. The Case of Malachi • The therapist felt he was “in danger” but could it be that the White counselor is not used to passionate expression of feelings? • The counselor imposed White, Western values of individualism and self-exploration onto the client suggesting Malachi’s problems lie within himself • The counselor went into the session wanting to treat Malachi like “every human being” thereby negating his unique racial-cultural perspective

34. ETHNOCENTRIC MONOCULTURALISM • Ethnocentric monoculturalism is the individual, institutional and societal expression of the superiority of one group’s cultural heritage over another’s. In all cases, the dominant group or society has the ultimate power to impose their beliefs and standards upon the less powerful group.

35. ETHNOCENTRIC MONOCULTURALISM • 1. BELIEF IN SUPERIORITY. • There is a strong belief in the superiority of one group’s cultural heritage (history, values, language, traditions, arts/crafts, etc.). The group norms and values are seen positively and descriptors may include such terms as “more advanced” and “more civilized” • Members of the society may possess conscious and unconscious feelings of superiority and that their way of doing things is the “best way”

36. ETHNOCENTRIC MONOCULTURALISM • 2. BELIEF IN INFERIORITY. • There is a belief in the inferiority of all other group’s cultural heritage which extends to their customs, values, traditions and language. • Other societies or groups may be perceived as “less developed”, “uncivilized”, or “primitive”. The life style or ways of doing things by the group are considered inferior.

37. ETHNOCENTRIC MONOCULTURALISM • 3. POWER TO IMPOSE. • The dominant group has the power to impose their standards and beliefs upon the less powerful group. All groups are to some extent ethnocentric; that is they feel positively about their cultural heritage and way of life. Yet, if they do not possess the power to impose their values on others, they hypothetically cannot oppress. • It is power or the unequal status relationship between groups which defines ethnocentric monoculturalism.

38. ETHNOCENTRIC MONOCULTURALISM • 4. EMBEDDED IN INSTITUTIONS. • The ethnocentric values and beliefs are manifested in the programs, policies, practices, structures and institutions of the society. For example, chain-of-command systems, training and educational systems, communication systems, management systems, performance appraisal systems often dictate and control our lives. They attain “untouchable and godfather-like” status in an organization. • Because most systems are monocultural in nature and demand compliance, racial/ethnic minorities and women may be oppressed.

39. ETHNOCENTRIC MONOCULTURALISM • 5. INVISIBLE VEIL. • Since people are all products of cultural conditioning, their values and beliefs (worldview) represent an “invisible veil” which operates outside the level of conscious awareness. • As a result, people assume universality; that the nature of reality and truth are shared by everyone regardless of race, culture, ethnicity or gender. • This assumption is erroneous, but seldom questioned because it is firmly ingrained in our world view.

40. Therapeutic Impact of Ethnocentric Monoculturalism • Dissociate the true self • “Playing it cool” • “Uncle Tom syndrome” • Increased their vigilance and sensitivity

41. Therapist Credibility: Expertness and Trustworthiness • Credibility may be defined as the constellation of characteristics that makes certain individuals appear worthy of belief, capable, entitled to confidence, reliable, and trustworthy: • Expertness depends on how well-informed, capable or intelligent others perceive the communicator • Trustworthiness is dependent on the degree to which people perceive the communicator (therapist to make valid assertions)

42. Psychological Sets of Clients • Problem-solving Set—client is concerned about obtaining correct information • Consistency Set—If inconsistent information is presented, cognitive dissonance will take place • Identity Set—Strong identification with a group • Economic Set—beliefs and behaviors are influenced by rewards and punishments • Authority Set—People in authority positions are seen to have rights to prescribe attitudes or behaviors

43. CHAPTER 5RACIAL, GENDER, SEXUAL ORIENTATION MICROAGGRESSIONS

44. Microaggressions  • Microaggressions are “brief, everyday exchanges that send denigrating messages” to a target group like people of color, women and Gays • These microaggressions are often subtle in nature and can be manifested in the verbal, nonverbal, visual, or behavioral realm and are often enacted automatically and unconsciously (Solorzano, Ceja, & Yosso, 2000)

45. Overt vs. Covert Oppression Overt Racism, Sexism, and Heterosexism vs. CovertRacism, Sexism, and Heterosexism

46. Microassault • Blatant verbal, nonverbal or environmental attack intended to convey discriminatory and biased sentiments (e.g. epithets like “spic” or “faggot”)

47. Microinsult • Unintentional behaviors or verbal comments that convey rudeness, insensitivity or demean a person’s racial heritage/identity, gender identity, or sexual orientation identity (e.g. Arnold Schwartzenegger calling Democrats, “girly men”)

48. Microinvalidation • Verbal comments or behaviors that exclude, negate, or dismiss the psychological thoughts, feelings, or experiential reality of the target group (e.g. “the most qualified person should get the job”)

49. Categories and Relationship of Racial Microaggressions Racial Microaggressions Commonplace verbal or behavioral indignities, whether intentional or unintentional, which communicate hostile, derogatory, or negative racial slights and insults. Microinsult (Often Unconscious) Behavioral/verbal remarks or comments that convey rudeness, insensitivity and demean a person’s racial heritage or identity. Microassault (Often Conscious) Explicit racial derogations characterized primarily by a violent verbal or nonverbal attack meant to hurt the intended victim through name-calling, avoidant behavior or purposeful discriminatory actions Microinvalidation (Often Unconscious) Verbal comments or behaviors that exclude, negate, or nullify the psychological thoughts, feelings, or experiential reality of a person of color. Environmental Microaggressions (Macro-level) Racial assaults, insults and invalidations which are manifested on systemic and environmental levels.

50. Therapeutic Implications of Microaggressions • Clients of color tend to terminate prematurely • Microaggresions my lie at the core of the problem • Therapist must be credible • Effective counseling is likely to occur when there is a strong working alliance