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Purpose of the presentation

• Help participants to understand – to help participants understand the psychological and historical causes of racial/cultural identity emotional and physical violence related to microaggression. White Guilt, Black Trauma – Discussions will include racial identity models, microaggression, confirmation bias, cognitive dissonance theory , social identity theory, white guilt and Black Trauma. – Therapeutic implications of this presentations are PPA Presentation as follows: increasing participants awareness of the cultural identity and its influences on relating to cultural differences, expanding knowledge of cultural identity and the historical and current roots of emotional and physical violence relating to race, and developing counseling skills to address cultural and racial issues in therapy, interpersonally or the community at large.

Defining terms Racism

• • Clinician can build on the past by being aware of the effects of power vs. Racism powerless • Prejudice • Stereotype • What is Racism? – Isms” • Discrimination • What is Prejudice? • Microaggression • What is stereotypes?

video Racism (Tatum, 1997)

• A system of advantage based on race

• https://www.youtube.com/watch?v=76BboyrEl48 • System operates to the advantage of whites and to the disadvantage of people of color • Racism/ism‐ Prejudiced attitudes toward a • discuss how were the following terms shown in the video: particular race • Prejudice plus power • Racism • Discriminatory behavior that has institutional • Prejudice power behind it. • Stereotype • Discrimination • Example: Discriminate against Asians and be • Microaggression backed by institutions of power • Institutional component.

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Stereotype (Mio, Barker‐Hackett, Prejudice Tumaming, 2006) • Judgment about a group

• Generalization about a group or its members on the basis of their categorization ( • Positive and negative, typically negative Cognitive process) • Can be a accurate reflection of a group’s norm • Example: Someone may be prejudiced against • Overgeneralization • Applying the norm to every member or not allowing for variation about the norm some Asians because they are collectivistic. • Inaccurate • are cognitive categorizations of people made on the basis of some demographic Prejudice towards African American for characteristic and do not necessarily convey positive or negative evaluations • Example: Africans tend to be more collectivistic than Whites is accurate various reasons… stereotype( accurate stereotype). All Africans are collectivistic(overgeneralization); Africans are not collectivistic . This is not a positive or negative assessment( cognitive component) • Prejudices are evaluative/affective component

Discrimination microaggression

• Negative behavior toward a group or its member on • https://www.youtube.com/watch?v=Nrw6Bf5 the basis of their categorization. weTM • Unequal treatment of a different people based on the groups or categories to which they belong. • Example‐not selecting an African/African American for a job. Behavioral component of categorization

Categories and Relationship of Racial Microaggressions

Racial Microaggressions Microaggressions Commonplace verbal or behavioral indignities, whether intentional or unintentional, which communicate hostile, derogatory, or negative racial slights and insults.

• Microaggressions are “brief, everyday exchanges that Microinsult Microassault Microinvalidation (Often Unconscious) (Often Conscious) (Often Unconscious) send denigrating messages” to a target group like Behavioral/verbal remarks or comments that Explicit racial derogations characterized Verbal comments or behaviors that convey rudeness, insensitivity and demean a primarily by a violent verbal or exclude, negate, or nullify the person’s racial heritage or identity. nonverbal attack meant to hurt the psychological thoughts, feelings, or people of color, women and Gays intended victim through name-calling, experiential reality of a person of avoidant behavior or purposeful color. • These microaggressions are often subtle in nature discriminatory actions and can be manifested in the verbal, nonverbal, Environmental Microaggressions visual, or behavioral realm and are often enacted (Macro-level) Racial assaults, insults and automatically and unconsciously (Solorzano, Ceja, & invalidations which are manifested on systemic and Ascription of Intelligence environmental levels. Yosso, 2000) Assigning a degree of intelligence to a Alien in Own Land person of Belief that visible racial/ethnic minority color based on their race. citizens are foreigners. Second Class Citizen Color Blindness Treated as a lesser person or group. Denial or pretense that a White person Pathologizing cultural does not see color or race. values/communication styles Myth of Meritocracy Notion that the values and communication Statements which assert that race plays a styles of people of color are abnormal minor role in life success. Assumption of Criminal status Denial of Individual Racism Presumed to be a criminal, dangerous, or Denial of personal racism or one’s role in 11 deviant based on race. its perpetuation. 12

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Social Psychology understanding of “isms”, discrimination, prejudice, microaggression Confirmation bias

• https://www.youtube.com/watch?v=tZvDaPB Confirmation Bias‐ the tendency to notice and qAyg search for information that confirms one’s beliefs and to ignore information that disconfirms one’s beliefs.

Confirmation Bias Cognitive dissonance Theory

Implications for isms‐ • Conflicting thoughts cause psychological discomfort • How people rationalize their behavior so as to Contributes to stereotypes‐beliefs that associate bring their attitudes into line with their groups of people to certain trait actions. Relates to exposure, interaction with others • https://www.youtube.com/watch?v=korGK0y GIDo • https://www.youtube.com/watch?v=bcyX7T8 Tq_I

Social identity Theory

• Is a person’s sense of who they are based on their group membership. Racial Identity Models – Can be impacted by confirmation bias and cognitive dissonance. Diversity counseling

– Janet Helms and Cross explained the racial identity theory as a way of one might understand oneself based on group membership.

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Background RACIAL IDENTITY ASSUMPTIONS

• 1. Racism is a basic and integral part of U.S. life and permeates all aspects of our culture and institutions. – These models acknowledge within‐group differences and have implications for treatment. • 2. Persons of color are socialized into U.S. society and, – therefore, are exposed to the biases, stereotypes, and racist The high failure‐to‐return rate of many clients attitudes, beliefs, and behaviors of the society. seems to be intimately connected to the mental health professional’s inability to assess the • 3. The level of racial identity development consciousness cultural identity of clients accurately. affects the process and outcome of interracial interactions. – These models also acknowledge sociopolitical influences in shaping minority identity.

The Racial/Cultural Identity Model RACIAL IDENTITY ASSUMPTIONS (Sue & Sue, 1999) • 4. How people of color perceive themselves as racial beings • 1. Conformity seems to be strongly correlated with how they perceive and respond to racial stimuli. Consequently, race‐related reality represents major differences in how they view the world. • 2. Dissonance

• 5. It seems to follow an identifiable sequence. There is an • assumption that people of color who are born and raised in 3. Resistance and Immersion the United States may move through levels of consciousness regarding their own identity as racial beings. • 4. Introspection • 6. The most desirable development is a multicultural identity that does not deny or negate one’s integrity. • 5. Integrative Awareness

Self/Other Perceptions PHASE 1‐CONFORMITY

1. Attitude and Beliefs toward Self • Is marked by desire to assimilate and acculturate–buys into the melting pot analogy. 2. Attitudes and Beliefs toward Members of the Same Minority • Accepts belief in White superiority and minority inferiority.

3. Attitudes and Beliefs toward Members of Different Minorities • Unconscious and conscious desire to escape one’s own racial heritage. 4. Attitude and Beliefs toward Members of the Dominant Group • Validation comes from a White perspective.

• Role models, lifestyles, and value systems all follow the dominant group.

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A girl like me CONFORMITY

• https://www.youtube.com/watch?v=YWyI77Y h1Gg • Physical and cultural characteristics identified with one’s own racial/cultural group are perceived negatively, as something to be avoided, denied, or changed.

• Physical characteristics (black skin color, “slant‐shaped eyes” of Asians), traditional modes of dress and appearance, and behavioral characteristics associated with the minority group are a source of shame.

• There may be attempts to mimic what are perceived as White mannerisms, speech patterns, dress, and goals.

• Low internal self‐esteem is characteristic of the person.

CONFORMITY CONFORMITY

• These individuals may have internalized the majority of White stereotypes about their group. In the case of Hispanics, for example, the person may believe • People believe that White cultural, social, institutional that members of his or her own group have high standards are superior. Members of the dominant group are rates of unemployment because “they are lazy, admired, respected, and emulated. White people are uneducated, and unintelligent.” believed to possess superior intelligence. • Some individuals of color may go to great lengths to appear • The denial mechanism most commonly used is “I’m White. In The Autobiography of Malcolm X, Malcolm X relates how he would straighten his hair and primarily date not like them; I’ve made it on my own; I’m the White women. exception.” • Reports that Asian women have undergone surgery to reshape their eyes to conform to White female standards of beauty may (but not in all cases) typify this dynamic.

PHASE 2‐DISSONANCE

• A girl like me video • People experience breakdown of denial system.

• http://www.youtube.com/watch?v=YWyI77Yh • They encounter information discordant with previous beliefs 1Gg in the conformity stage.

• Dominant‐held views of minority strengths and weaknesses begin to be questioned.

• They begin to realize that attempts to assimilate or acculturate may not be fully allowed by larger society.

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PHASE 3–RESISTANCE DISSONANCE AND IMMERSION • There is now a growing sense of personal • “Why should I feel ashamed of who and what I am?” awareness that racism does exist, that not all • Begins to understand social‐psychological forces associated aspects of the minority or majority culture are with prejudice and discrimination. good or bad, and that one cannot escape one’s cultural heritage. • Extreme anger at perceived cultural oppression. • May be an active rejection of the dominant society and • Feelings of shame and pride are mixed in the culture. individual, and a sense of conflict develops. • Members of the dominant group are viewed with suspicion.

RESISTANCE AND IMMERSION RESISTANCE AND IMMERSION

• There is a feeling of connectedness with other members of the racial and cultural group and a strengthening of new • Oriented toward self‐discovery of one’s own history and identity begins to occur. Members of one’s group are culture. There is an active seeking out of information and admired, respected, and often viewed now as the new artifacts that enhance that person’s sense of identity and reference group or ideal. Cultural values of the minority group worth. are accepted without question.

• Cultural and racial characteristics that once elicited feelings • As indicated, the pendulum swings drastically from original of shame and disgust become symbols of pride and honor. identification with White ways to identification in an “Why should I be ashamed of who and what I am?” unquestioning manner with the minority‐group’s ways. Persons in this stage are likely to restrict their interactions as much as possible to members of their own group. • Phrases such as “Black is beautiful” represent a symbolic relabeling of identity for many Blacks. Racial self‐hatred becomes something actively rejected in favor of the other extreme, which is unbridled racial pride.

RESISTANCE AND IMMERSION PHASE 4‐INTROSPECTION

• There is also considerable anger and hostility directed toward • Increased discomfort with rigidly help group views (i.e., all White society. There is a feeling of distrust and dislike for all Whites are bad). members of the dominant group in an almost global anti‐ White demonstration and feeling. • Too much energy directed at White society and diverted from more positive exploration of identity questions. • White people, for example, are not to be trusted for they are the oppressors or enemies. In extreme form, members may • Conflict ensues between notions of responsibility and advocate complete destruction of the institutions and allegiance to one’s minority group and notions of personal autonomy. structures that have been characteristic of White society. • Attempts to understand one’s cultural heritage and to develop an integrated identity.

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INTROSPECTION PHASE 5–INTEGRATIVE AWARENESS

• The conflict now becomes quite great in terms of • Develop inner sense of security as conflicts between new and responsibility and allegiance to one’s own minority old identities are resolved. group versus notions of personal independence and • Global anti‐White feelings subside as person becomes more autonomy. flexible, tolerant, and multicultural.

• The person begins to spend more and more time and • White and minority cultures are not seen as necessarily conflict. energy trying to sort out these aspects of self‐ identity and begins to increasingly demand individual • Able to own and accept those aspects of U.S. culture seen as autonomy. healthy and oppose those that are toxic (racism and oppression).

INTEGRATIVE AWARENESS White guilt

• Develops a positive self‐image and experiences a strong sense of self‐ worth and confidence.

• Not only is there an integrated self‐concept that involves racial pride in identity and culture, but the person develops a high sense of autonomy.

• Becomes bicultural or multicultural without a sense of having sold out one’s integrity.

• In other words, the person begins to perceive himself or herself as an autonomous individual who is unique (individual level of identity), a member of one’s own racial‐cultural group (group level of identity), a member of a larger society, and a member of the human race (universal level of identity).

• White guilt is a complex and ambiguous mix of shame, guilt, anxiety and White ??Guilt?? awareness/unawareness (Jacobs, 2014); • Interferes with everyday interactions let alone therapist‐client ones. Janet Etzi, PsyD • To resist the discomfort is to “remove myself Pennsylvania Psychological from the visceral experience of the assault on Association Annual Convention 2016 dignity that my participation in privilege enacts” (p. 304, Jacobs, 2014).

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Guilty of…. Guilt as Roadblock to Real Change

• Willingness to participate in, or comply with, The need to eject the discomfort of guilt results the oppression of blacks; in quick actions when what is needed is in‐depth • Indifference to human suffering & denigration; understanding, staying with the painful feeling, • Capacity to abide evil for own benefit and in and well thought out, deliberate actions and defiance of our own sacred principles. behaviors. • Shelby Steele Allowing the guilt gives access to humility & compassion.

Emotional Engagement

• Silencing in post‐war Germany regarding the • Example—wanting to apologize & be forgiven Holocaust had more to do with lack of quickly to expel the feeling, rather than emotional engagement and less to do with understanding in a deeper way what the suppressing the facts of the holocaust transgression was and how to correct it for the (Schwab, 2010). other, not for myself. • Without an empathic other, trauma from • How might this show up in therapy? If I’m slavery cannot be resolved; if anger and grief unaware, I may signal to my client to help me are refused, these emotions are never feel innocent instead of recognizing & integrated into the sense of self. correcting my transgression.

• Example of the white therapist assuming she is fully capable of understanding “in all its depth, what it means to be black in this culture” (p. 302, Jacobs). • Guilt always carries an element of fear, “the fear of what the guilty knowledge says about • Whites have difficulty accepting how slavery us. Guilt makes us afraid for ourselves, and infuses the psychology of blacks. thus generates as much self‐preoccupation as • It infuses white psychology too by our concern for others. The nature of this aversion to recognizing its on‐going after‐ preoccupation is always the redemption of effects. Very little attention is given to innocence, the reestablishment of good feeling slaveholders’ psychology. about oneself.” (Steele, S., 1998)

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2 Kinds of Guilt

• Guilt that leads to fear about oneself and a • “Guilt that preoccupies people with their own compulsion to quickly escape towards a innocence blinds them to those who make feeling of innocence; them feel guilty” (Steele).

• Contained guilt that leads to genuine concern. • If I’m preoccupied in this way, I’m more likely to use my client to help me feel innocent, and she remains invisible to me.

Guilty Innocence

• While I may not be personally guilty, I am • “much potentially enriching subjectivity must socially located in my privileged position as be disavowed in order to remain ‘white’ guilty; this is what makes white guilt (Jacobs, p. 306); inevitable. • I often experience a somewhat conscious realization of my guilty innocence (guilt and • Becoming aware of being white increases the innocence simultaneously) & feel bewildered. range of our potential for empathy and • Jacobs recommends getting interested in the knowing the other and recognizing how we feeling. keep the other as other and for what purpose.

“Americans believe in the reality of race as a defined, indubitable feature of the natural world.” (p. 7, Coates, T.) • Jacobs recommends listening for what we don’t understand; • I’m only just gradually becoming aware of this; • She sometimes asks the patient, what is it about for me it is a very personal, deeply felt, not my blindness from my social location that always comfortable, process. interferes here. • We can only know about our own racism from • “The very humanity of their uniqueness allows me those who experience its effects. We are to broaden my own experiential world, feel more understandably unable to see it directly. That vividly my own and the patient’s humanity, and is what racism consists of in these times. thus we are both enriching each other.” (p. 308)

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Racialization White Innocence

• Racialized experience— “the experience of • “…there exists, all around us, an apparatus being raced” (Leary, 2007, p. 544). urging us to accept American innocence at • Race‐based meaning making. face value and not to inquire too much. And it • White is the dominant race so it is is so easy to look away, to live with the fruits “normative” standard by which we evaluate of our history and to ignore the great evil and comprehend experience and behavior. done in all of our names.” (p. 8‐9, Coates, T.)

Sharing my own struggle The Personal

• I find myself struggling with what I imagine to • It has to become personal or it will go be black people’s (including in my nowhere. When a black child is shot in CC psychotherapy work) disappointment in me. Philadelphia, I have to feel it as if it were my So am I trying extra hard to connect to my own child. black clients? I think it’s likely. If so, am I not • The Discomfort is also necessary. It has always burdening them with my own struggle and been a part of my own psychotherapy work & need to feel innocent? teaching so why should this process be any different?

• To go through this learning, this continuing • Growing awareness is intentional; education, in a more personal, deep way, • It requires choice and effort, like quitting involves discomfort, shame, remorse, smoking. disappointment in my people, in myself—but • “The forgetting is habit, is yet another also joy and discovery of others. necessary component of the Dream.” (p. 143, • Sometimes I feel like I’ve traveled to a Coates, T.) different country and it has been welcoming and joyful.

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Whiteness as Invisibility

• Being white allows us the luxury of remaining • In other words, we usually don’t notice or invisible as a racialized people unless we come even think much about our whiteness; into contact with another race; • In other words, “by not racializing whiteness • Whereas, people of color are constantly we treat it as an invisible norm against which reminded of their color. others are measured” (p. 299, Jacobs, 2014). • In analytic case, blackness was understood as a threat to the patient.

Invisible Whiteness

• Pre‐reflective expectation that we are of our • We are asked to problematize whiteness; cultural surround, and that it has always been • Make it more visible to ourselves; so; • For example, by seeing ourselves as people of • As if whiteness has no history of its own in color see us, even as this creates self‐ America; consciousness and discomfort. • So we take for granted that we belong here; • We will be better able to question, open up • Givenness of white privilege. our “taken‐for‐granted assumptive world”.

“Unpacking the invisible knapsack of As Psychotherapists white privilege” (McIntosh, 1989) • Discovering one’s own “obliviousness about • Think of an instance, working with a person of white advantage”; color; • White is the default identity and goes • Examine your ability to see this person as unnoticed by whites; experiencing emotions like shame, fear, anger, just as you do. • Making the implicit explicit or bringing • We may be so busy working to honor background into foreground can be difference, we may miss what is the same uncomfortable and painful but it leads to regarding our basic humanity, which will block greater awareness and a certain vitality. empathy.

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Understanding the Dynamics The Invisible Whiteness of Being of Whiteness

– Whiteness is transparent precisely because of its – Most White folks perceive themselves as unbiased everyday occurrence—its institutionalized individuals who do not harbor racist thoughts and normative features in our culture—and because feelings, so to admit to being racist, sexist, or homophobic requires people to recognize that the self‐ Whites are taught to think of their lives as images that they hold so dear are based on false notions morally neutral, average, and ideal. of the self. – Many Whites become defensive when labeled as White because they do not want to accept – White helping professionals must free themselves from White privilege. the cultural conditioning of their past and move toward the development of a antiracist White identity.

Helm’s model White Racial Identity Development

• Racism is an intimate part of being a White • Janet Helm developed model – Widely cited in research American – Model‐status not stage • To be a healthy White American • Implies not fix entities • Can be change according to experience – Abandon racism – Become non‐ racist • There are six stages of White Racial Identity Development: Contact, Disintegration, Reintegration, Pseudoindependence, Immersion‐emersion, and autonomy.

Characteristics of a person in contact stage Disintegration Status

• Person does not consciously think that he or she is white. When asked about racial group, person might respond in • How Can I be White? terms of his/her national group( American) or ethnicity ( • Conflicted over irresolvable racial moral dilemmas that are Italian) frequently perceived as polar opposites: believing that one is • Limited involvement with person of color nonracist, yet not wanting one’s son or daughter to marry a • Feels timid when around person of color or may use slangs or minority group member; believing all men are created equal, dress similar to group and think he/she is member of the even though society treats some members as second class group citizens. • Play the role of helping person of color adjust to “ White • Increasingly conscious about Whiteness Culture.” • IPS‐ suppression and ambivalence

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Reintegration status Characteristics of Reintegration

• We have the best because we are the best. • Hostility and anger directed toward person of • Regression in which the pendulum swings back to the most color basic beliefs of White Superiority and Minority inferiority in an attempt to resolve the dissonance experienced in the • Denial of any responsibility of white people previous stage. for the problems of people of color

• In an attempt to resolve conflict relating to irresolvable , • Denial of racism the white person regresses to idealizing whiteness. Racial and Ethnic minority are blamed for own problems • person of color have too many special privileges • IPS‐ Selective perception and negative‐out group distortion • Whites are less violence prone than Black.

Pseudoindependence Status Immersion/emersion status

• Witness unfair treatment of a minority • Person searches for an understanding of the • Conscious decision to interact with minority group personal meaning of racism and the ways in • The White individual may unknowingly perpetuate racism by helping minorities adjust to the prevailing white standard which one benefits from white privilege • Choice of minority individuals, the White individual interacts • Willingness to confront one’s own bias is based on similar they are to him or her. • Become more atavistic in directly combating racism

• IPS‐Reshaping reality and selective perception • Shift from changing blacks to changing self • IPS‐hyper vigilance and reshaping

Immersion/emersion status Autonomy status

• Person searches for an understanding of the • Increasingly aware of one’s own whiteness personal meaning of racism and the ways in • Reduced feeling of guilt which one benefits from white privilege • Acceptance of one’s role in abandoning racism • Willingness to confront one’s own bias • Knowledgeable about racial, ethnic, and • Become more atavistic in directly combating cultural difference; values diversity racism • IPS‐flexibility and complexity. • Shift from changing blacks to changing self • IPS‐hyper vigilance and reshaping

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Personal implications of “isms” Black PTSD

• It has been argued that the legacy of 246 years of slavery contributed to “ism” in our society and culturally diverse individuals continues to demonstrate the consequences of slavery via trauma symptoms • Black Posttraumatic Stress Syndrome or Posttraumatic Slave syndrome?

Some Trauma defined PTSD

• A serious threat or harm to one’s life or physical integrity • • Intense psychological distress at exposure to internal or external A threat or harm to one’s children, spouse, or close relative cues that symbolize or resemble an aspect of the traumatic event • Sudden destruction of one’s home or community • Physiological reactivity on exposure to internal or external cues • Seeing another person injured orkilled as result of accident • Marked diminished interest or participation in significant activities or physical violence • Feeling of detachment or estrangement from others • Learning abut a serious threat to a relative or a close friend • Restricted range of affect being kidnapped, tortured or killed • Sense of foreshortened future( in other words, does not expect to • Stressor is experienced with intense fear, terror, and have a career, marriage, children or normal life span) helplessness • Difficulty falling or staying asleep • • Irritability or outbursts of anger • Difficulty concentrating

other trauma Trauma transmitted thru generation manifestation/Physiological effects • https://www.youtube.com/watch?v=8KYug__ • APA monitor ( June 2016) reported: – Cumulative and chronic racial discrimination are 74TA associated with many negative biological and health outcomes including elevated blood pressure, increased heart rate and risk for cardiovascular diseases, and cellular aging. – When AA experience or perceive racism, his/her body may activate an exaggerated flight or flight response. Flight or fight responses to racial discrimination may linger long after the offending incident. – Prolonged fight or flight responses to stressful events lead to disease and premature death.

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Trauma manifested Psychological effects

• Worry, rumination and anticipatory stress about • Empirical research has suggested that racial discrimination may cause an increase in discrimination is related to depression, suicide, individual physiological responses – research found that AA elevated nocturnal blood violence, stress disorders and maladaptive coping pressure levels and poorer sleep quality –compared strategies, such as substance use, among with whites’ may be manifestations of chronically heightened vigilance about the constant threat of • African‐Americans. Some literature has shown discrimination. that such negative psychological outcomes are – Racism related vigilance was associated with more worsened as perceptions of discrimination sleep difficulty for black adults than white adults and that the disparity in sleep quality between the two increase. Daily discrimination appears to increase groups was eliminated after adjusting for racism psychological risk. related vigilance

Psychological effects as per APA Monitor ( 2016) • There is consensus among scholars that • Racial discrimination is also associated with suicidal ideation and suicidal behavior are violent behavior. Suicide and physical violence linked to racial discrimination. Perceived (self‐ and other directed) may be construed as discrimination increases the risk for a suicide coping mechanisms in response to a stressful, traumatic experience attempt by decreasing the individual’s feelings • of efficacy or mastery of his or her Emerging adults who experience or perceive racial discrimination may cope with this environment, increasing social isolation and experience by acting out in defensively violent reducing social support and other positive ways coping strategies.

Implications for Psychological effects Clinical Practice • One 2011 study supported a positive association between internalized racism and • Be aware that the R/CID model should be viewed physical violence and delinquent behavior as dynamic, not static. among adolescents. A 2014 study of African‐ • Do not fall victim to stereotyping in using these models. Americans ages 18 to 59 found direct and • Know that minority development models are indirect associations between perceived conceptual aids and that human development is discrimination and suicidal ideation much more complex. • Know that identity development models begin at a point that involves interaction with an oppressive society.

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Implications for Implications and promoting well being Clinical Practice

• Be careful of the implied value judgment given in • Foster racial pride almost all development models. • Develop interventions. • Be aware that racial/cultural identity development models seriously lack an adequate integration of • Tap mental health expertise gender, class, sexual orientation, and other • sociodemographic group identities. Confront institutionalized racism • Know that racial/cultural identity is not a simple, global concept. • Begin to look more closely at the possible therapist and client stage combinations.

African Americans

• African Americans are becoming more diverse with respect to social class, Counseling African Americans education level, and political orientation. • Many African American households: – are headed by women, – embrace extended family networks, – have strong religious orientations, and – accept varied gender roles.

Cultural Strengths Spirituality and Religious Values

• Many African Americans are very spiritual • Protective factors include positive ethnic identity; familial, extended kin, and community support systems; flexible family roles; achievement and find their church communities to be orientation; and spiritual beliefs/practices (this last factor is associated very supportive. with lower levels of binge drinking among African American adolescents). • A sample of low‐income African American • Kinship support diminishes risks of internalizing or externalizing children whose parents regularly attended problem behaviors . church had fewer problems. • Despite racism, families instill positive self‐esteem through role flexibility. • Church support systems can promote • Behaviors such as assertiveness and varied gender roles are positive. resilience against racial microaggressions. • Pride in self‐reliance, racial identity, and ability to handle challenges is positive for Black women.

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Implications for Clinical Practice Implications for Clinical Practice

– During the first session, it may be beneficial to bring up the – Determine whether and how the client has responded to reaction of the client to a counselor of a different ethnic discrimination and racism in both unhealthy and healthy ways. background (e.g.,“Sometimes clients feel uncomfortable working Also examine issues around racial identity (many clients at the preencounter stage will not believe that race is an important with a counselor of a different race; would this be a problem for factor). you?”). – Assess the positive assets of the client, such as family (including – If the clients are referred, determine their feelings about relatives and nonrelated friends), community resources, and the counseling and how it can be made useful for them. church. – Identify the expectations and worldviews of the African American – Determine the external factors that might be related to the clients, find out what they believe counseling is, and explore their presenting problem. feelings about counseling. – Help the client define goals and appropriate means of attaining – Establish an egalitarian relationship. them. – After the therapeutic alliance has been formed, determine the interventions collaboratively.

African Americans First Session

• Racial Labels • Discussion of Racial differences • Role Flexibility – African American therapist clients • Religious beliefs • Explore level of acculturation • Healthy Paranoia • Avoid causal explanations of problems • Folks beliefs • Include the church if client is religious or • Language of African American clients spiritual • Define role of those accompanying clients

Francien Chenoweth Dorliae, Psy.D Francien Chenoweth Dorliae, Psy.D

African American Clients AA Clients

• Use present‐time focus approach • Avoid Misdiagnosing substance abuse • Screen carefully for depression syndromes as schizophrenia – Neurovegative signs • Handle secrets with care – Client’s view of future • Emphasize strengths – Past and current sources of pleasures form specific persons • Problem‐Solving and Social skills training – Level of productivity • Family therapy – Degree of participation in church activities – Degree of participation as caregivers

Francien Chenoweth Dorliae, Psy.D Francien Chenoweth Dorliae, Psy.D

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Therapist References

Aronson, E. ( 2008) The social Animal. Worth Publisherl • Awareness Coates, T. (2015), Between the World and Me. New York: Spiegel and Grau. Dottolo, A. L. & Stewart, A.J. (2013). “I never think about my race”: Psycholo‐ – Sociological perspective: Equal Status Contact gical features of white racial identities. Qualitative Research in Psychology, 10:102‐117. • Change in behavior can affect changes in altitudes Graff, G., (2014). The intergenerational trauma of slavery and its aftermath. • Bringing together diverse racial groups under the same The Journal of Psychotherapy, 41(3), 181‐197. Iyer, A., Leach, C.W., & Crosby, F.J. (2003). White guilt and racial compensation: The benefits and limits conditions of equal status can increase the chance of getting of self‐focus. Personality and Social Psychology Bulletin, 29(1), know each other better and decrease stereotype 117‐129. Jacobs, L. (2014), Learning to love white shame and guilt: Skills for a white therapist working a racially divided country. International Journal of Psychoanalytic Self Psychology, 9: 297‐312. • Knowledge Schwab, G., (2010). Haunting Legacies: Violent Histories and Transgen‐ generational Trauma. New York: Columbia University Press. – Continuing education Steele, S. (1998). The Content of Our Character: A New Vision of Race in America. St. Martin’s Press. • Skills Sue, D.W. & Sue. D. ( 2013). Counseling the Culturally Diverse: Theory and Practice. John Wiley and Son. – Continuing education

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