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

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Empathy, Humanism, and Mindfulness in Multicultural Counseling and Social Justice Work The William & Mary Educational Review Volume 6 Issue 1 Article 6 6-2018 Empathy, Humanism, and Mindfulness in Multicultural Counseling and Social Justice Work Marie T. Coma University of Louisville Quentin Hunter University of Louisville Follow this and additional works at: https://scholarworks.wm.edu/wmer Part of the Counseling Commons 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 Psychology. 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., Association 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 mental health 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, education, 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 terms counselor 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 therapeutic relationship is of ut- and quality of life for all, and the most importance to the process of belief in a self-actualizing tendency 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”
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