Cultural Autobiography

Cultural Autobiography
Juanita J. Duffy
Capella University

Cultural Autobiography Investigating one’s own cultural heritage can teach us much regarding our own world views, how they affect us, how they affect others, and how they can potentially affect our clients in a counseling situation either positively or negatively. This paper provides examples and analyzes how a therapist’s own cultural self-awareness can impact the counseling relationship and explores appropriate strategies to address these influences.

Potential Impacts on an Effective Counseling Relationship A counselor’s own cultural heritage and traditions, immigration status, religious or spiritual affiliations, sexual orientations, and much more can all have an effect on the counseling relationship. For example, a white counselor may pride themselves in the fact that they are not racist and may hold to the belief that they are “color-blind” and treat everyone as “equals”. What this can often mean though, is that they are treating all of their diverse and non-white clients as if they were white. Unintentionally, the counselor may perpetuate in their client what Sue (n.d.), calls the client’s need for “conformity”. Sue (n.d.), explains how any individual of any race or background may come to believe that they do not fit in with the “ideal”( or most accepted race) and will try to conform to be what they perceive to be the most “acceptable” often ending up denying or rejecting their own cultural heritage. This happens often and can eventually lead to damaging impacts on their own self-esteem and identity. However, this can also be true for white Americans. Alessandria (2002), explains how European Americans are also very diverse, each with their own distinctive characteristics and traditions such as; French, Greek, Norwegian, German, Irish, Italian, etc. He further makes clear that, just because one is “white” does not necessarily mean that they all should be treated or looked upon the same way. Although my own “European American” family has not suffered the oppressions and injustices of non-white citizens in this country, there was a time when my family was oppressed by and struggled for our own German identity. My great-grandparents immigrated to Wisconsin from Germany and my grandparents remember a time when our German last name “Zich” was not a favorable name to have. The “Red Scare”, apparently caused alarm for many German families who were fearful of being accused of being communist especially in Wisconsin as congressional investigator and U.S. Senator Joseph R. McCarthy began his anticommunist crusades. My family was also Lutheran which posed other oppressions. My father remembers not being allowed to be with his Catholic girlfriend, at her parents’ request. This was a time when Lutherans were not considered to be a legitimate religion and were inferior to Catholics. Aside from any oppressions that my older relatives suffered, the “privileges” that I am most grateful for in my upbringing was the flexibility in understanding and the support to pursue my own happiness even if those pursuits or ideas didn’t always fall within our family’s traditions or characteristic expectations. I did not come from a “racist” family but they were not multi-culturally sensitive either. They were kind and forgiving but their efforts to understand or truly relate to non-whites only went as far as expressing sympathy and a distaste for injustice

Potential Barriers and Opportunities A counselor’s worldview can create opportunities as well as barriers when working with special populations of different ethnic backgrounds, spiritual preferences, socioeconomic statuses, sexual preferences, or views regarding pro-life or pro-choice decisions. Hence, I recognize that my own world views have at times been a barrier in understanding some of these differing perspectives. But, it is also my own world views and upbringing that have given me the opportunity, humility, desire, and confidence to quickly recognize and correct those pre-conceived notions as situations present. The most damaging personal barrier that I at one time possessed that affected others in my life was my belief that as long as I treated everyone “like a white person”, then I was not a racist and that I certainly could “connect” with anyone on any level. However, life experience abruptly taught me otherwise. Several situations in my life have presented me with opportunities to see the flaws in my thinking; becoming personal friends with Muslims, Hindus, Buddhists, etc while attending Bible School in Oklahoma, marrying outside of my race, taking in a Native American foster daughter into my home for 2 years, and the list goes on. The point is that through all of these experiences, my eyes were opened rather than remaining closed and prejudiced or intolerant. I believe that this reaction was largely due to the fact that I was given the freedom and respect (right or wrong) to be heard and was allowed to express myself to my family honestly from a very early age. As aggressive or challenging as our family “conversations” may have appeared to be at times, we were quite transparent and unconditional with each other. McGoldrick (2008), seems to agree that no matter how painful or challenging, it is important for parents to be open and direct about the realities of [difficult issues] racism in order to prepare children on how to respond and manage culturally insensitive [or opposing] views ahead of time or in the moment. McGoldrick also encourages therapists to teach families how to have open and direct communication with each other regarding their own racial views, challenges, oppressions, and possible solutions. In my view, her philosophy would be effective with any issues specifically race related or not. Another possible barrier that counselors may possess that can often be overlooked is the identity crisis that many mixed-race families are challenged to tackle. McGoldrick (2008), tells us that although mixed-race families typically experience many of the same crises’, stressors, and oppressions as those who are mono-race (but still ethnically diverse), these individuals have the added burden of wresting with racial identification. Often, mixed-race individuals feel as if they need to choose and connect with one of the two identities or that they should find a way to combine those two identities creating their own identity. Although the later seems like the most reasonable and logical choice, individuals who make this choice often find that society may view them as atypical, may not recognize this identity, and is not equipped to understand or know how to address their unique challenges. Hence, these individuals’ main predicament becomes focused around their own identity issues whatever choice they make. Europeans have had similar experiences often choosing to identify themselves as “regular Americans instead of identifying with their own specific ethnicity. Alessandria (2002), purposes that this fact may be due to their own perceived idea that a more “generic” identification may rise their “status”. When 16 European Americans were asked what their ethnic background was, 11 individuals responded with broad answers such as; “White,” “American,” or “Caucasian”, and only 5 provided specifics such as; German, Portugese, Czech, French, etc.

1 Strategies to Overcome Cultural Limitations

When trying to identify and understand any of the above mentioned typical barriers that can present in a counseling relationship, many strategies have been purposed in order to increase counselor awareness, knowledge, and skill. Sue, Arredondo, & McDavis (1992), identify 31 strategies in order to help counselors overcome these racial biases. In their view, one important strategy is awareness and an attitude to respect the original helping traditions as well as understanding minority community systems. Another important strategy is for counselors to recognize and be mindful of the potential biases in current assessment instruments, procedures, and interpretations. Counselors need to recognize when their own “helping styles” are inappropriate or limiting to their clients keeping in mind the individual characteristics of each client and what resources and assessment tools will be most suitable. Other important skills include the ability to educate, identify reasonable and attainable goals, and setting sensible expectations for our clients. Clients should be informed of their legal rights and of their counselor’s own point of reference on life and world views as well (Sue, Arredondo, & McDavis, 1992). As beneficial as it is to study and be educated on all special populations, there is a flip-side. Alessandria, K. (2002), cautions that sometimes when we focus too much on identifying differences between racial groups, we might possibly overlook important similarities. Alessandria encourages us to remember to view the client individually because things may not always fit so neatly within our assumptions or knowledge. For example, a gay black woman may have much more in common with a white gay woman from another country rather than her next door neighbor of the same race and socio-economic background. Patterson (1996), addresses how difficult it is to generalize or stereotype precise techniques for specific groups given all the possible variations in culture, ethnicity, sexual preferences, socioeconomic status, and the like. He further asserts the importance of concentrating on our client’s basic humanness and uniqueness by developing these essential counselor qualities; respect for the client, genuineness, empathic understanding, the communication of empathy, and clarifying our own role and background. Patterson believes that these qualities comprise elements that are not bound by one’s culture and are equally important to consider. McGoldrick, (2008) seems to agree stating that therapists who know how to implement sensitivity [focus on uniqueness] as well as being aware of racial diversities are more likely to develop and achieve successful outcomes in therapy.

The Purpose of Counseling and the Role of the Counselor The purpose and role of the counselor should be as flexible and diverse as the clients they serve. The therapist’s own world view surely plays a role in the therapeutic relationship and the outcome of therapy itself. The counselor’s desire to teach and be further educated also plays a role. Robb (1967), sums up the counselor’s role and responsibility very well when he states that counselors should be able:
“ (a) to accept fully, on a personal level, a sense of responsibility for what we are, and (b) to realize that self-fulfillment occurs within a social context. The former involves a sense of personal integrity and the latter gives a contextual frame of reference to our own search for meaning. The path to self understanding is difficult and threatening, but as the counselee [client] perceives—on both the intuitive and operational levels—the counselor’s sincerity in his own quest for fulfillment, the goals we seek to achieve in the counseling relationship will be facilitated” (pg. 1008). Robb (1967), also maintains that effective counseling comes from the counselor’s commitment to integrate into their own lives the desire for self understanding and meaning. Those who do not, he asserts, will not be able to empathize properly when presented with all of the diverse challenges of their clients and will not be successful in helping others to realize their own potentials. Counselor’s who obstruct their own self-discovery for reasons of pride or their own insecurities will not be able to help themselves and much less others.

References
Alessandria, K. (2002). Acknowledging White Ethnic Groups in Multicultural Counseling. The Family Journal, 10, 57–60.
McGoldrick, M. (2008). Re-visioning family therapy : race, culture, and gender in clinical practice. Guilford Publications. Retrieved from https://courseroomc.capella.edu/ bbcswebdav/institution/COUN5336/Version0415/Course_Files/cf_therapy _therapy_with_mixed-race_families.pdf
Patterson, C. H. (1996). Multicultural counseling: From diversity to universality. Journal of Counseling and Development, 74, 227-231.
Robb J. (1967). Self-Discovery and the Role of the Counselor. Personnel & Guidance Journal, 45, 1008-1011.
Sue, D. W., Arredondo, P., & McDavis, R. J. (1992). Multicultural counseling competencies and standards: A call to the profession. Journal of Counseling and Development : JCD, 70(4), 477. Retrieved from http://search.proquest.com.library.capella.edu/docview/ 219047907?accountid=27965
Sue, D.W. (n.d.). Racial Identity Developmental Model and Implications for Practice [Transcript Mini-lecture]. Retrieved from http://media.capella.edu/CourseMedia/PSY7540/media_ cultural_identity/pt1/psy7540_identity1_SVP_transcript.html

References: Alessandria, K. (2002). Acknowledging White Ethnic Groups in Multicultural Counseling. The Family Journal, 10, 57–60. McGoldrick, M. (2008). Re-visioning family therapy : race, culture, and gender in clinical practice. Guilford Publications. Retrieved from https://courseroomc.capella.edu/ bbcswebdav/institution/COUN5336/Version0415/Course_Files/cf_therapy _therapy_with_mixed-race_families.pdf Patterson, C. H. (1996). Multicultural counseling: From diversity to universality. Journal of Counseling and Development, 74, 227-231. Robb J. (1967). Self-Discovery and the Role of the Counselor. Personnel & Guidance Journal, 45, 1008-1011. Sue, D. W., Arredondo, P., & McDavis, R. J. (1992). Multicultural counseling competencies and standards: A call to the profession. Journal of Counseling and Development : JCD, 70(4), 477. Retrieved from http://search.proquest.com.library.capella.edu/docview/ 219047907?accountid=27965 Sue, D.W. (n.d.). Racial Identity Developmental Model and Implications for Practice [Transcript Mini-lecture]. Retrieved from http://media.capella.edu/CourseMedia/PSY7540/media_ cultural_identity/pt1/psy7540_identity1_SVP_transcript.html