The William & Mary Educational Review

Volume 6 Issue 1 Article 6

6-2018

Empathy, , and Mindfulness in Multicultural Counseling and Social Justice Work

Marie T. Coma University of Louisville

Quentin Hunter University of Louisville

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Recommended Citation Coma, Marie T. and Hunter, Quentin (2018) "Empathy, Humanism, and Mindfulness in Multicultural Counseling and Social Justice Work," The William & Mary Educational Review: Vol. 6 : Iss. 1 , Article 6. Available at: https://scholarworks.wm.edu/wmer/vol6/iss1/6

This Articles is brought to you for free and open access by the Journals at W&M ScholarWorks. It has been accepted for inclusion in The William & Mary Educational Review by an authorized editor of W&M ScholarWorks. For more information, please contact [email protected]. 70 The William & Mary Educational Review

Empathy, Humanism, and Mindfulness in Multicultural Counseling and Social Justice Work Marie T. Coma Louisville, Kentucky Quentin Hunter University of Louisville

Abstract This paper explores empathy, humanism, and mindfulness in regard to mul- ticultural and social justice counseling competence. An overview of each con- cept is provided along with theoretical convergences with multiculturalism, and relevant research is presented. Findings based on theory and research in- dicate that a humanistic stance, empathy, and mindfulness are beneficial and possibly essential for both providing effective multicultural counseling and doing social justice work. Acceptance-Based Behavioral Therapies (ABBTs) are discussed in relation to working with diverse populations, and findings are promising. Research and theory show that ABBTs are relevant and appropri- ate for working with a variety of individuals and diverse groups. The ideas of Paulo Freire, a Brazilian educator and revolutionary, are explored, including their convergence with those of Carl Rogers, one of the founders of Human- istic . Applications of Freirean concepts to clinical practice are examined, and implications for counseling and counselor training programs are discussed.

Keywords: multicultural counseling, empathy, mindfulness, advocacy, human- ism, social justice

“The more conscious we are, the more capable we are of denouncing the inhuman or dehumanizing, and proclaiming the human. This is thanks to the commitment we make to transformation” (Freire, 1979, p. 28). “Advocacy is not an ‘add on’ that is separate from the counselor’s work with clients and stu- dents. Advocacy is, instead, a natural outgrowth of the counselor’s empathy and experience” (Lewis, Ratts, Paladino, & Toporek, 2011, p. 9). Empathy, Humanism, Mindfulness in Multicultural Counseling 71

In recent years, the field of oppressed or discriminated against by counseling has seen an increased the dominant culture (Quinn, 2013). focus on effectively incorporating Social justice counseling involves see- multiculturalism, social justice, and ing clients within their contexts and advocacy into practice. Over the past using “advocacy to remove oppressive decade, the American Counseling environmental barriers” (Lewis et al., has published a variety 2011, p. 7). of competencies (American Coun- This paper provides first an seling Association [ACA], 2016a) analysis of the principles behind for counselors to use as a framework humanist approaches, empathy, and when working with clients from a mindfulness and their connection to variety of backgrounds, including multicultural and social justice coun- competencies for advocacy (from seling. Based on theoretical conver- 2003); counseling individuals who gences and the literature base, hu- identify as lesbian, gay, bisexual, manism, empathy, and mindfulness queer, intersex, questioning, and are essential for cross-cultural and allies (from 2012); counseling clients social justice counseling competence. who are transgender (from 2009); Next, we discuss the use of mind- counseling clients who are multira- fulness-based contextual behavioral cial (from 2015); and multicultural approaches that incorporate human- and social justice counseling (from ism, empathy, and mindfulness as a 2015). There has also been a focus on means of engaging in multicultural these issues in counselor training pro- and social justice counseling. Then, grams. The Council for Accreditation we explore the ideas of Paulo Freire, a of Counseling and Related Educa- Brazilian educator and revolutionary tional Programs (CACREP) specifies whose philosophy is rooted in hu- standards for approaches to social manistic principles, and we describe and cultural diversity being infused the application of Freirean concepts into training programs, including in settings. Finally, we the effects of power and privilege on offer implications for the counseling clients and counselors and the impact profession, including implications for of culture on a person’s view of others counselor training programs. Note (CACREP, 2014). Multicultural that the authors present information counseling competence requires the from the perspective of professional counselor to be skilled in providing counseling, a unique mental health services to an individual, family, profession that defines counsel- group, or community that has been ing as “a professional relationship 72 The William & Mary Educational Review that empowers diverse individuals, phy in its mission to promote “em- families, and groups to accomplish powerment of the individual as well mental health, wellness, , as active confrontation of injustice and career goals” (Kaplan, Tarvydas, and inequality in society” (Crethar, & Gladding, 2014, p. 368). Though Torres Rivera, & Nash, 2008, p. the authors write from a professional 270). In both humanistic and social counseling perspective, the informa- justice paradigms, it is not enough tion and applications presented may to simply work on the level of the be applied to other mental health individual; the good of all human- fields, including counseling/clinical kind must be addressed. For multi- psychology, social work, and psychia- cultural counseling, it is essential that try. The termscounselor and therapist counselor competencies go beyond are used interchangeably here to micro-level, or individual-level, work; indicate mental health professionals there must also be focus on work at engaged in the practice of profession- the institutional and organization al counseling. levels—a belief foundational to hu- manism (Quinn, 2013). Some even Humanism in Multicultural Coun- see humanism as rebellious in nature, seling and Social Justice emerging historically “as a theoretical The theoretical base for protest against reductive ideologies” humanistic counselors is founded (Hansen, 2006, p. 3). on the “affirmation of the dignity Humanistic psychothera- of each human being” (Association py, also known as person-centered of Humanistic Counseling [AHC], therapy, holds the belief that the n.d., para. 1), the belief in free will is of ut- and quality of life for all, and the most importance to the process of belief in a self- change (Rogers, 1957). Carl Rogers, towards personal growth (Hansen, a founder of and leading theorist and 2006). Humanistic counselors adopt researcher on humanistic counseling, the philosophy that “wellness and specified three facilitative therapist health are best achieved by combin- conditions that must be met for posi- ing personal growth with avid service tive change to occur in a client: for the greater good of humanity” (AHC, n. d., para. 1). Already, par- 1. The therapist must view the allels between humanism and social client nonjudgmentally, or with justice can be seen; social justice unconditional positive re- work echoes the humanistic philoso- gard, Empathy, Humanism, Mindfulness in Multicultural Counseling 73

2. be congruent, or genuine and and multicultural counseling tradi- real, and tions emphasize understanding and 3. show true empathy for the client respecting the unique worldview of (Rogers, 1980). clients because this allows the coun- selor to develop empathy and deliver With a particular emphasis on empa- culturally responsive counseling thy, discussed in further detail later services” (p. 37). in this paper, each of these core con- ditions is in alignment with multi- Though the empirical re- cultural and social justice counseling search base has shown that Rogers’s competence. core conditions are associated with positive therapeutic outcomes, some The research base supports believe they may be facilitative, but person-centered therapy’s effective- not sufficient (e.g., Wachtel, 2007), ness among White and non-White particularly in cross-cultural ther- populations. Several studies in the apeutic relationships. MacDougall 1970s by Banks and Lerner (as cited (2002) argued that therapists using in Quinn, 2013) showed positive Rogers’s methods may become in- outcomes when White therapists flexible in their approach to the core used humanistic approaches with conditions and create a one-size-fits- African American clients, although all framework for counseling that ig- these were naturalistic studies with- nores cultural differences. As a result, out control groups. More recently, the counselor may negatively evaluate multiple studies have provided cultural differences in the counseling strong support for the humanistic session. Lago (2011) stated: approach as an “effective and equiva- lent” approach for “culturally di- Exposed to client difference and verse populations” (Quinn, 2013, p. diversity, unaware therapists 219–220). These findings are con- may experience the emergence sistent with existing reviews of the of everyday prejudice and literature that found person-centered . This is particular- approaches to be as effective as other ly why, in preparing for work established therapeutic approaches within multicultural counsel- but that did not focus specifically on ing dyads, it is professionally diverse populations (Kirschenbaum incumbent upon therapists to & Jourdan, 2005). Hipolito-Del- explore their own perspectives, gado, Pharaoh, and Hermosillo origins, and attitudes in order (2016) stated that “the humanistic to have greater awareness within their therapeutic work, so as 74 The William & Mary Educational Review

not to merely repeat introjected empathy. Rogers (1980) described negative stereotypes and atti- empathy as a “way of being” with tudes picked up from society. another person that involves not (p. 241) only “entering the private, perceptual Lago (2011) emphasized the impor- world of the other and becoming tance and value to clinical supervi- thoroughly at home in it” (p. 142), sion of providing a safe space where but also being sensitive to the vari- counselors can examine their , able nature of the -making thoughts, and responses pertaining to experience in the other person. It their clients. Mindfulness practice, as means living temporarily in the other discussed later in this paper, could be person’s life, “moving about in it del- of assistance to the counselor in this icately, without making judgments” respect. (p. 142). Empathy also involves sens- ing subtle meanings that the other Empathy in Multicultural person may not recognize, but not Counseling and Social Justice overwhelming the other person by No matter the theoretical pointing out completely unconscious orientation of counseling, counselor feelings (Rogers, 1980). Essential to empathy is essential to the therapy empathy, Rogers (1980) emphasized, process. Research has repeatedly are that the other person understands demonstrated that empathy is highly that you comprehend his or her correlated with positive outcomes in experience, and that you check in fre- counseling and therapy (e.g., see El- quently with the other person about liot, Bohart, Watson, & Greenberg, the accuracy of your understanding, 2011; Feller & Cottone, 2003). But allowing yourself to be guided by the what, exactly, is empathy, and how responses you receive. can a counselor best achieve it? Clark Research by Constantine in (2004) found 21 different definitions 2001 showed that levels of empathy of empathy within the counseling in counseling students accounted literature. Chi-Ying Chung and Be- for variance in multicultural coun- mak (2002) described empathy as the seling competence (as cited by Ivers, counselor’s ability to enter the world Johnson, Clarke, Newsome, & Berry, of the client, to feel and think with 2016). To be truly empathic requires the client rather than for the client. understanding another person in Carl Rogers, one of the founders of an experiential way, which requires humanistic counseling, provided one an understanding of people within of the more complete descriptions of their contexts (Clark, 2010). This Empathy, Humanism, Mindfulness in Multicultural Counseling 75 contextual, subjective perspective person’s cultural group and when to theoretically supports the beneficial flexibly individualize treatment to and essential nature of empathy in that person’s contextual circumstanc- doing clinical work from a multicul- es and way of being. One can see tural perspective. After all, context how empathy would be necessary not includes all the intersecting aspects only to be an effective counselor to of a person’s identity, including race, diverse groups, but also to determine culture, ethnicity, gender, socioeco- what specifically constitutes social nomic status, sexual orientation, and justice and advocacy work, both of ability. These aspects of identity have which require a deep understanding “real, though changing, effects in the of those being advocated for or with, world and a real, tangible, as well as of the societal structures in impact on individuals’ sense of self, which they exist. experiences, and life chances” (Fran- Rogers noted that people, kenberg, 1994, p. 341). Context also through a “sensitive attunement,” can includes any experiences of discrimi- direct empathy toward themselves nation, oppression, or privilege. (as cited in Clark, 2004, p. 142). To understand another per- Although Rogers did not suggest son in context requires knowledge applying this self-directed, subjective and understanding of society, both empathy to the counseling setting, historically and currently, including Clark (2004) recommended using its structures, systems, institutions, the “visceral felt-level experience” and the ways they interrelate (Sue (p. 144) of subjective empathy to & Sue, 2016). Some foundational share in and understand the client’s knowledge about the culture of the experience. By allowing one’s own other person is also required. It is emotional experience to contribute up to the counselor to acquire this to interacting intuitively with the necessary knowledge. According client, “a practitioner’s self becomes a to Fuchs, Lee, Roemer, and Orsil- tool for empathic understanding of a lo (2013), “an individual’s cultural client in the immediacy of the coun- identity is dynamic, in flux, and seling experience” (p. 145). One of context-dependent as he/she interacts the best tools for cultivating empathy with an ever-changing world” (p. 5); is mindfulness meditation practice therefore, it is important for a coun- (Hick & Bien, 2008). selor who is trying to understand a client’s experience to know when Mindfulness in Multicultural to apply general knowledge about a Counseling and Social Justice 76 The William & Mary Educational Review

Mindfulness is a practice or a enhance their skills in multicultural way of being derived from Buddhist counseling may begin by engaging in and eastern spiritual traditions that practices which promote their inter- has grown popular in western psy- nal awareness and acceptance. chology. It involves a non-judgmen- One of the essential aspects tal, curious awareness and acceptance of multicultural counseling com- of one’s physical, emotional, and petence is the therapist developing cognitive experience in the present an awareness of his/her/their own moment (Hick & Bien, 2010; Ivers culture, attitudes, biases, thoughts, et al., 2016). Baer, Smith, Hopkins, and (ACA, 2016a; Quinn, Krietemeyer, and Toney (2006) iden- 2013). Studies have shown that tified five facets of mindfulness: mindfulness is associated not only • observing feelings, sensations, with client symptom reduction and thoughts; (Grepmair et al., 2007), but also • acting with awareness; gains in therapist empathy (Aggs & Bambling, 2010), and therapists’ • describing internal experiences; positive of the thera- • remaining non-judging of inter- py alliance (Ryan, Safran, Doran, nal experiences; and & Muran, 2012). It has also been • remaining non-reactive to inter- argued to be beneficial for counselors nal experiences. in developing cultural self-awareness (Ivers et al., 2016; Lassiter, Napoli- The authors would add a sixth facet tano, Culbreth, & Ng, 2008). Ivers to this list: remaining curious and et al. (2016) stated: open towards the flow of experience (Harris, 2009). For individuals who Culturally aware counselors are are interested in learning mindfulness in tune with their own reactions meditation techniques, there are a va- and are comfortable working riety of mindfulness courses available with clients who differ with both online and in person, and books regard to race, ethnicity, cul- on the topic are easy to come by ture, and beliefs. It may be that (e.g., Goldstein, 2013; Gunaratana mindful individuals, as with & Gunaratana, 2011; Hanh, 2016; all individuals, possess biased, Kabat-Zinn, 1994; Williams & stereotypic, and prejudicial Penman, 2012). Most techniques are thoughts. However, rather than simple and easy to learn with regu- let them take root, mindful lar practice. Counselors seeking to individuals may recognize these negative thoughts or feelings Empathy, Humanism, Mindfulness in Multicultural Counseling 77

about culturally different others derrepresented in counseling research and let them pass. (p. 78) (Stewart & Chambless, 2009; Sue & Essentially, mindfulness enables Sue, 2016). Feminist counselors to (a) process internal have argued that CBT promotes the and external stimuli without reacting values of White, European American to them, and (b) to articulate their men and does not allow for alterna- feelings and thoughts, thus rendering tive worldviews (Roemer & Orsillo, them more effective for counseling 2009). In contrast, there have been a diverse population (Ivers et al., recent evolutions in CBT that em- 2016). It could be that this ability phasize the contextual and functional to put inner experiences into words nature of behaviors and psychological can facilitate discussions with clients processes, rather than just their fre- about topics such as race and culture quency or form (Hayes & Strosahl, within the counseling setting. Within 2004). These approaches, such as Ac- the therapeutic setting, mindfulness ceptance and Commitment Therapy allows the counselor to pay attention (ACT), Dialectical Behavioral Ther- to the client with empathy, deep lis- apy (DBT), and Mindfulness-based tening, and presence (Hick & Bien, (MBCT), are 2010). based in acceptance and mindfulness, and are often referred to collectively Acceptance-Based Behavioral Ther- as Acceptance-based Behavioral Ther- apies in Multicultural apies (ABBTs). Counseling Whereas traditional CBT In recent years, several focuses on challenging and negating therapies have emerged that incorpo- internal beliefs by seeking discon- rate mindfulness. These third-wave firming evidence, the focus of ABBTs models are considered evolutions of is on recognizing, accepting, and ex- the previous waves of behavioral- and periencing all internal events, such as cognitive-based treatments, which thoughts, memories, and emotions, have been determined to be effective and allowing them to pass by rather due to their extant base of empirical than challenging them. This accep- evidence (Hayes, 2004). Many evi- tance of inner experience reduces dence-based treatments, particularly cognitive fusion (i.e., over-identifying cognitive behavioral therapy (CBT), with thoughts) and increases psycho- reflect only the dominant culture’s logical flexibility (Hayes & Strosahl, values (Fuchs et al., 2013), and mi- 2004). noritized individuals have been un- Though these treatments are 78 The William & Mary Educational Review relatively new, ABBTs are theoretical- ucation may help to destigmatize the ly aligned with multicultural and so- counseling process and increase client cial justice counseling, and a steadily engagement (Fuchs et al., 2013). growing body of research is develop- In one study regarding Hispanic ing examining these approaches with women’s experiences, it was found clients from diverse backgrounds that presenting a mindfulness-based (Brown, Marquis, & Guiffrida, approach as an educational program 2013). Roemer and Orsillo (2009) instead of a mental health program stated: was effective at addressing client ap- ABBTs acknowledge that cli- prehension in seeking mental health ents’ [sic] experience is shaped services (Fuchs et al., 2013). Some in part by sociohistorical and of the initial practices in ABBTs are sociopolitical forces that con- specifically intended to increase the tribute to their psychological client’s understanding of his/her/their distress…ABBTs focus on the experience, to offer a rationale as to ubiquity of human suffering, why the therapeutic approach may the normalization of psycholog- be of benefit, and to provide imme- ical distress, and the importance diate experiences that demonstrate of viewing the client and his or the potential for therapeutic benefit her struggles in a broad context, (Roemer & Orsillo, 2009). With which may be particularly ap- attrition being a significant issue pealing to a client who already among minority clients (Sue & Sue, feels labeled and disempowered 2016), ABBTs may help to address because of race, sexual orienta- the high premature termination rates tion, economic disadvantage, and foster commitment to therapy. physical disability, language, or Multiple aspects of counsel- other characteristics. (p. 217) ing with ABBTs may benefit clients This contextual view is essential in from minoritized and marginalized both delivering effective multicul- groups. The frequent use of metaphor tural counseling services and truly as a component of ABBTs may be understanding and empathizing with of particular benefit when working any client. with individuals from a culture where psychological and emotional distress For clients from cultural are rarely discussed with others but backgrounds that tend to stigmatize must instead be discussed indirectly. , the emphasis ABBTs Metaphors have been shown to serve place on skill building and psychoed- as an opening for male Pacific Island- Empathy, Humanism, Mindfulness in Multicultural Counseling 79 er clients to begin to talk about their & Orsillo, 2009, p. 219). Counselors troubles in a culturally acceptable do not judge or define what is adap- manner (Roemer & Orsillo, 2009). tive or maladaptive; rather, counselor The collaborative approach to treat- and client collaborate in providing ment used in both person-centered ideas for action and deciding if these therapy and ABBTs can be helpful in actions move the client closer to or situations where the power/privilege further from his/her/their own values difference between client and coun- (Hayes et al., 2012). In ABBTs, it is selor is significant (Roemer & Orsil- also encouraged that the client and lo, 2009). Counselors who utilize counselor examine systemic, familial, ABBTs are encouraged and trained to and cultural obstacles to engaging in incorporate acceptance, mindfulness, valued actions. This understanding of and values into their own lives and the ways that systemic oppression has into their roles as counselors and to limited them can empower clients to serve as mindfulness role models for find actions they can take to create clients (Hayes, Strosahl, & Wilson, changes in spite of these barriers 2012; Roemer & Orsillo, 2009). (Roemer & Orsillo, 2009). Both counselors and clients may Research to support ABBTs benefit from raised awareness of their as culturally responsive counseling own thoughts, biases, and emo- practices is emergent. A meta-analysis tions. ABBTs may assist clients in of 32 studies on ABBTs with a total acknowledging “their own internal- of 2,198 individuals from non-dom- ized racism, heterosexism, ageism, or inant cultural and/or marginalized gender-role stereotyping and notice backgrounds who are not typically the extent to which these beliefs may the focus of psychological research be affecting their current values and found significant treatment effects actions” (Roemer & Orsillo, 2009, p. for ABBTs, with small (ABBT 218). versus treatment as usual) to large One way that ABBTs may (ABBT versus no treatment) effect be of particular relevance for clients sizes (Fuchs et al., 2013). The re- from a wide range of backgrounds is searchers selected studies including the focus in the therapy setting on only participants who were either client-defined values. This aspect of non-White, non-European Ameri- treatment “promotes the need for un- can, older , non-heterosexual, derstanding the client’s worldview, as low-income, physically disabled, values are proposed to be a salient in- incarcerated, and/or whose first lan- dicator of cultural identity” (Roemer guage was not that of the dominant 80 The William & Mary Educational Review culture (Fuchs et al., 2013). These context of personal experience. findings support ABBTs as effective treatment with diverse populations Paulo Freire, Multicultural and should attract more counselors Counseling, and Social Justice to these therapies. Another recent Although they came from study indicated that psychological very different backgrounds and flexibility/inflexibility, empathic worked in different contexts, many concern, and perspective taking were of the ideas of Carl Rogers and other significant predictors of lower levels person-centered counselors are in of generalized prejudice (Levin et alignment with the concepts of Paulo al., 2016). Considering this finding, Freire, educator and philosopher. In using ABBTs may reduce prejudice fact, Rogers wrote at length in his in both counselor and client because 1977 book, Carl Rogers on Personal these therapies require intentional Power, on what he saw as the simi- practice of awareness and acceptance larities between Freire’s pedagogical strategies that can result in greater strategies and the person-centered psychological flexibility and perspec- movement (O’Hara, 1989). Al- tive taking. though Rogers worked mostly with Clearly the research base on middle and upper class westerners, using ABBTs with non-White pop- and Freire worked with lower class ulations is growing, although more populations in Brazil, both Rogers research is needed, especially studies and Freire held a strong belief in with larger sample sizes, as the aver- the potential of human beings that age sample size in the meta-analysis permeated their work (O’Hara, was 28 (Fuchs et al., 2013). More 1989). The ideas of Freire can be qualitative studies and case studies further applied to the counseling utilizing ABBTs with diverse popu- setting, particularly to the counseling lations are also necessary to advance relationship, as well as to advocacy culturally-responsive theory in the and social justice work. In Pedagogy practice of counseling. Qualitative of the Oppressed, Freire (1970) wrote studies are suggested for increasing of the oppressed as “divided, unau- depth and detail of existing areas of thentic beings” (p. 48) who can only counseling research (Hunt, 2011), be liberated through the perception and the use of individual client of “the reality of oppression not as a narratives would further enable closed world from which there is no understanding of the specific mecha- exit, but as a limiting situation which nisms of change in ABBTs within the they can transform” (p. 49). Rogers Empathy, Humanism, Mindfulness in Multicultural Counseling 81 saw his work as a strategy for use by one’s own actuality” (O’Hara, 1989, those who want to assist in the rehu- p. 23). Rogers (1961) conveyed that manization and liberation of alien- through this gained awareness, a ated and oppressed people working person can reach self-actualization, or toward achieving authentic human the experience of being fully human. existence (O’Hara, 1989). Freire (1979) argued that by becom- Humanistic approaches ing aware not only of oneself but of originated in Rogers’s “search for the oppressive aspects of the world, strategies of liberation for people one can then take critical, conscious oppressed by dehumanizing ide- action to counter that oppression. ologies, institutions, technologies, Both the process of counseling, in religious beliefs, personal myths, particular person-centered approach- and orthodoxies” with an end goal es and ABBTs, and the practice of of “becoming a person” (O’Hara, mindfulness could assist in this awak- 1989, p. 17). Freire stressed that ening process of gaining knowledge, true liberation must happen with reflecting on it, and taking valued the oppressed, not on behalf of, and action. that the oppressed must be fully Freire (1970) believed that engaged in both reflection and action dialogue (i.e., the process of naming, with the goal of becoming more reflecting, and taking action) leading human (Freire, 1970). In humanistic to conscientization is an essential part counseling, the client is seen as the of human nature and of the expert in his or her life, and the role of the human experience. This dia- of the counselor is simply that of logue is one of mutual trust between facilitator. Change must come from people in the hope of becoming more within, not be imposed by someone fully human (Demmitt & Oldenski, else. Both Rogers and Freire believed 1999). Through dialogue, existing that this transformation comes from thoughts change as new knowledge is attaining a critical consciousness, created (Freire Institute, 2016). This which Freire (1979) termed consci- concept of dialogue resembles a de- entization, in which people become scription of the ideal person-centered aware of the internal and external or ABBT therapy setting where a per- forces that keep them from being son can reflect on his/her/their self, fully human (O’Hara, 1989). This including his/her/their place in the critical consciousness begins “with world. Through gaining an awareness becoming fully awake to the local of one’s life situations, both internal predicament in which one is situated, and external, one can take action to 82 The William & Mary Educational Review break the “cycle of causality” (Dem- formation (i.e., action) can be seen as mitt & Oldenski, 1999, p. 235). This similar to Freire’s concept of consci- can occur on individual, community, entization (Demmitt & Oldenski, or systemic levels. 1999). One unintended consequence In some ways, the mental of diagnosing a client might be that health field has evolved in a way in assigning a label, the context in that perpetuates oppression in that which the behaviors occur is ignored. a person is rarely seen as whole or lib- The focus is then on the individual’s erated from his/her/their dysfunction pathology without consideration and neurosis (Demmitt & Oldenski, of outside influences or systemic 1999). From a Freirean perspective, barriers. Another unintended conse- a counselor ought to examine both quence might be that assigning a di- the intended and unintended con- agnosis can lead to counselors seeing sequences of each action, including and describing the person as his or clinical interventions, client diag- her diagnosis, for example describ- noses, and treatment planning. Due ing a client as a schizophrenic rather to the influence of insurance com- than as a person with schizophrenia panies and allocation of resources, (Demmitt & Oldenski, 1999). This mental health care in the modern era renders the person an “other” or an over-emphasizes assigning a diagnosis object rather than a whole person or to each client (Goldman & Grob, a subject, thus hindering the thera- 2006). In the diagnostic process, peutic relationship. From a Freirean there are many potential consequenc- perspective, to be an object is to be es, not all of them intended, and oppressed and dehumanized, and to some of the unintended consequence see others as objects is also dehuman- may end up further oppressing izing (Freire, 1970). the client (Demmitt & Oldenski, Implications for Counseling 1999). The intended consequences of diagnosing might include providing Knowledge, awareness, and specific goals for treatment, describ- an empathic way of being are essen- ing a set of behaviors specifically, al- tial for counselors working toward lowing the client to feel that they are multicultural and social justice normal, reducing client shame, and competence. Humanist principles giving them the courage to attempt such as empathy, genuineness, and to change. unconditional positive regard can be incorporated into most theoretical This process of naming, orientations, and counselors seeking reflecting, and the subsequent trans- Empathy, Humanism, Mindfulness in Multicultural Counseling 83 multicultural competence would be training programs, collaborative, wise to do so. However, as human- anti-paternalistic, individually-tai- ism has become more mainstream, lored practices can be fostered in according to Hansen (2006), it has counselors-in-training (Brady- lost some of its rebellious core and Amoon, 2011). There may also become more disjointed, with practi- be some benefit to taking a social tioners taking only selected elements constructivist approach to diagnosis. of the philosophy and ignoring its This approach could help counselors social justice foundations. Now, rebel in some ways against the strong conditions within contemporary emphasis placed on formal, objective mental health culture such as exces- diagnosis in today’s mental health sive diagnostics and empirically-sup- world by considering diagnosis as ported treatments call for a revival of an idea stemming from a person’s revolutionary humanist approaches. context, including how each person Counselors are encouraged to view relates to his/her/their environment humanist principles as not only the and to others (McLaughlin, 2006). foundation of work with clients Diagnosis can be seen as one aspect but also as the framework of criti- of observing an individual person cal dialogue with others about the within a specific time, place, and set conditions and actions which may of circumstances. McLaughlin (2006) systemically improve human welfare. posited that the social constructivist One way humanism might view of diagnosis is in alignment return to its more revolutionary with humanistic values, includ- roots is through the integration of ing equanimity, self-actualization, its philosophies with the best as- positivity, and personal agency, and pects of feminist, multicultural, and that diagnosis should be taught from social justice theories. Brady-Amoon this perspective in counselor training (2011) has called for such an ap- programs. proach. Thisintegrated humanism When working with any cli- (Brady-Amoon, 2011) could have ent, a counselor should consider the tremendous power to change the entire context—both personal and work counselors do not only on the historical—in which a client exists. individual level, but also on group In seeking to gain self-awareness and and systemic levels, including the cultivate empathy, counselors and agencies, schools, and universities counselors-in-training may consider in which counselors work. By infus- learning and practicing mindfulness ing these concepts into counselor techniques. Counselors may also 84 The William & Mary Educational Review consider incorporating ABBT ap- oppression on their clients’ capacities proaches into their work with clients. for reaching their highest potential. These techniques may be effective When advocacy and social justice when working with clients from work stem from real empathy, it is both non-dominant and dominant more likely that they will be a fun- cultures. Clients from the dominant damental part of who a counselor culture may benefit from gaining an is rather than something a counsel- awareness of their own privilege and or attempts to add on to his/her/ biases and then working to change. their work out of obligation or good When working with individuals, intentions. Counselors trained in groups, or communities, counselors empathy-infused multicultural and ought to aim for achieving Freire’s social justice programs should also concept of dialogue and conscientiza- contribute to the knowledge base, as tion (i.e., naming, reflecting, taking more research, both quantitative and action) with a collaborative approach qualitative, is needed on using ABBT to working for change, and counsel- approaches with diverse populations, ors should consider both intended the effects of mindfulness on client and unintended consequences of any and counselor in the therapy setting, professional action. and the role of empathy in effective Counselor training programs, multicultural counseling and social in working toward infusing multicul- justice. turalism and social justice values into Conclusion their programs, ought to consider more focus on cultivating empathy. In 2016, the state of Ten- One way to do this would be to nessee passed a controversial and include a mindfulness course in the discriminatory “religious freedom” training program. Training programs bill, allowing counselors to deny may also offer more coursework on services to LGBTQ individuals based contextual behavioral therapies or on the counselor’s beliefs (American ABBTs such as ACT or DBT, as Counseling Association, 2016b). well as coursework that emphasiz- This legislation is in direct violation es , or the of the Code of Ethics of the Amer- study of people in context, and the ican Counseling Association’s Code social justice counseling paradigm of Ethics (ACA, 2014). Specifically, (Lewis et al., 2011). This could help this legislation conflicts with §A.11.b counselors-in-training understand of the ACA’s Code of Ethics, which and empathize with the impact of states counselors should not termi- Empathy, Humanism, Mindfulness in Multicultural Counseling 85 nate or refer client services based for marginalized individuals and solely on counselor value conflicts. groups. In practice, these are interre- Coincidentally, the ACA had sched- lated concepts: humanism provides uled its 2017 Conference and Expo a theoretical basis for viewing our to be held in Nashville, Tennessee. clients with dignity, empathy offers After careful consideration, the a compassionate way of being, and ACA decided to take a stand against mindfulness creates the cognitive and discrimination and oppression and emotional space for pure awareness moved this event out of the state of the self, those around us, and of Tennessee in protest of the ethi- our context to emerge. Learning to cally unsound law. The Conference see both the self and others as flu- and Expo was instead held in San id, changing beings within a fluid, Francisco, , an epicenter changing context is of particular of the LGBTQ rights movement. importance in this work. Counselors This decision was made after care- have a responsibility to themselves ful deliberation by the ACA, and it and to the people and communities showed that, in this instance at least, they serve to always work towards the organization was willing to stand the highest competence. Keeping on the side of advocacy, fairness, a humanist viewpoint, cultivating and social justice. When it comes to empathy, and practicing mindful- effectively preparing counselors to ness can help them continually and work with diverse populations and consciously move toward counseling be true agents of social justice, the competence. counseling profession is certainly still The response of the ACA to evolving. This incident indicates that the Tennessee legislation exemplifies on an organizational level, it seems to critical action resulting from consci- be evolving in the right direction. entization. The decision had symbolic The ideas of Carl Rogers and and economic implications for the Paulo Freire seem just as relevant cities involved, and while it did not today as when they were written, par- result in a change of legislation, it ticularly regarding multicultural and did delineate that as a profession, social justice counseling. Based on counseling is aware of and willing to the literature base, humanism, em- fight oppression. While it is unclear pathy, and mindfulness are essential whether this action will result in to the process of gaining awareness future change or entrenched attitudes of clients and self and to providing for those who feel slighted by the effective therapy to and advocacy move, the hope is that when there is 86 The William & Mary Educational Review injustice, there is mobilization and action taken by those who are aware and able. The moving of the confer- ence is just one step, in one instance; the critical action must continue on individual, group, and systemic levels. ABBTs, with their emphasis on mindfulness, can help counselors and clients gain awareness of their thoughts, emotions, and physical reactions, including uncomfortable internal content such as biases. These treatment modalities can also help people to clarify their values (i.e., what kind of people and profession- als they want to be) and to determine which actions will lead them toward those values. This can involve devel- oping a multicultural lens through which all people—those who are similar to oneself, those who are dissimilar, and the self—are viewed contextually and with empathy. Social justice and advoca- cy come from making choices and acting from a place of multicultural awareness and deep empathy. ABBTs, multicultural counseling, and social justice movements can work in con- cert to better the lives of the afflicted and increase the critical conscious- ness of the privileged by making both groups more fully human. The foun- dation of these movements is human- ism. From a humanist perspective, it is not radical to take a position and act on social issues—it is required. Empathy, Humanism, Mindfulness in Multicultural Counseling 87

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About the Authors Marie T. Coma is a Registered Yoga Teacher (E-RYT 200) and has been teaching yoga and meditation classes for eleven years. She received her Bach- elor of Science in Psychology from the University of Pittsburgh in 2000 and her Master of Education in Counseling and Personnel Services with a concen- tration in Clinical Mental Health Counseling from the University of Louis- ville in 2018. Her research interests include counseling strategies for grief, loss, and trauma and using mind-body approaches in trauma therapy. She is currently working as a professional counselor in Louisville, Kentucky.

Quentin Hunter is a doctoral candidate in counselor education at the Uni- versity of Louisville. He received his Master of Education in clinical mental health counseling from Augusta University and is a board certified counselor. His research interests include clinical mental health counseling, reality thera- py, and counselor supervision.