Counseling the Culturally Diverse. Laura Smith L.

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СКАЧАТЬ friends, and they get comfortable with him and they say really insulting things. They call us wagon burners, dirty Indians. And, it's, it's, it's when they get, when they start getting out of line ‘cause my dad wouldn't say anything. I would, start saying stuff and then they'd come back to my dad and be like “oh, what's wrong with your son? Can't he take a joke?” Well it's not funny when, when someone insults you to your face and then they just expect you to laugh at it like they do. (name withheld)

       …so I filled out the little form and I took it up to the girl behind the glass and said “I've got this thing for the parking permit” [at the local university] And she looked at it and looked at me, and she said “So are you delivering this for Dr. X?” and I said “No, actually I am Dr. X.” And she got really red and embarrassed, you know, but I don't really know what was in her mind. You know, maybe I just don't look professorial or something like that. (Senter & Ling, 2017, pp. 266, 269)

      Here, it is important to note the emotional toll of having to listen to racially hostile name calling among “so‐called” friends or to have to continually prove your legitimacy as a professional. These narratives are part of a larger study on racial microaggressions against American Indians (Senter & Ling, 2017). People retold stories of being assumed to be poor, addicted to alcohol or drugs, lazy, and dirty. Narrators described costs associated with microaggressions including being followed, receiving poor service, and getting overcharged. Over time, these experiences left people with hurt and anger; some people coped by distancing themselves from non‐Natives or trying to hide. But, People of Color are also strong. Like so many others who experience racial microaggressions, many used these moments as an opportunity to educate others.

      Given the fact that the majority of People of Color have experienced microaggressions in their lifetime, covering these topics in class can serve to validate their lived realities (Sue & Spanierman, 2020). Dr. Le Ondra Clark, now an African American psychologist in California, describes her experiences of being one of the few Black students in a graduate program and the feeling of affirmation that flooded her when taking a multicultural counseling course and using CCD as the textbook.

       I, a native of Southern California, arrived at the University of Wisconsin, Madison, and was eager to learn. I remember the harsh reality I experienced as I confronted the Midwest culture. I felt like I stood out, and I learned quickly that I did. As I walked around the campus and surrounding area, I remember counting on one hand the number of racial and ethnic minorities I saw. I was not completely surprised about this, as I had done some research and was aware that there would be a lack of racial and ethnic diversity on and around campus. However, I was baffled by the paucity of exposure that the 25 members of my master's cohort had to racial and ethnic minority individuals. I assumed that because I was traveling across the country to attend this top‐ranked program focused on social justice, everyone else must have been as well. I was wrong…

       I did not begin to feel comfortable until I attended the Multicultural Counseling course later that week. Students were assigned a number of textbooks as part of this course, including CCD … I never imagined a textbook would bring me so much comfort. I vividly remember reading each chapter and vigorously taking notes in the margins. I also remember the energy I felt as I wrote about my reactions to the readings each week. I felt like the book legitimized the experiences of racial and ethnic minorities and helped me understand what I was encountering in my Midwest surroundings. It became a platform from which I could explain my own experience as a racial and ethnic minority from Southern California who was transplanted to the Midwest. The personal stories, concepts, and theories illustrated in CCD resonated with me and ultimately helped me overcome my feelings of isolation. CCD provided me with the language to engage in intellectual discourse about race, ethnicity, social class, privilege, and disparities. I remember the awareness that swept over the class as we progressed through the textbook … I felt that they were beginning to view things through my cultural lens, and I through theirs. We were gaining greater understanding of how our differing cultural realities had shaped us and would impact the work we conducted as therapists. (Sue & Sue, 2013, pp. 17–18)

      Le Ondra's story voices a continuing saga of how Persons of Color and many marginalized individuals must function in an ethnocentric society that unintentionally invalidates their experiences and enforces silence upon them. She talks about how the text provided a language for her to explain her experiences and how she resonated with its content and meaning. To her, the content of the book tapped into her experiential reality and expressed a worldview that is too often ignored or not even discussed in graduate‐level programs. Le Ondra found comfort and solace in the book, and she has been fortunate in finding significant others in her life that have validated her thoughts, feelings, and aspirations and allowed her to pursue a social justice direction in counseling. As a Person of Color, Le Ondra has been able to overcome great odds and to obtain her doctorate in the field and become Chief Executive Officer of the California Council of Community Behavioral Health Agencies and the Executive Director of the California Access Coalition without losing her sense of integrity or racial/cultural identity.

      A WORD OF CAUTION

      There is a word of caution that needs to be directed toward students of marginalized groups as they read CCD and find it affirming and validating. In teaching the course, we have often encountered students of color who become very contentious and highly outspoken toward White classmates. A good example is provided in the reaction of the African American student in the fourth scenario. It is clear that the student seems to take delight in seeing his White classmates “squirm” and be uncomfortable. In this respect, he may be taking out his own anger and frustration upon White classmates, and his concern has less to do with helping them understand than having them feel some of the pain and hurt he has felt over the years. It is important to express and understand one's anger (it can be healing), but becoming verbally abusive toward another is counterproductive to building rapport and mutual respect. As People of Color, for example, we must realize that our enemies are not White Americans, but White supremacy! Moreover, by extension, our enemy is not White Western society, but racism and ethnocentrism.

      Second, because the book discusses multicultural issues, some students of color come to believe that multicultural training is only for White students; the implicit assumption is that they know the material already and are the experts on the subject. Since many students of color have not explored their beliefs about other groups, and sometimes their own, such a perspective prevents self‐exploration and constitutes a form of resistance. As will be seen in Chapter 8, People of Color, for example, are not immune from prejudice, bias, and discrimination. Further, such a belief prevents the exploration of interracial and interethnic misunderstandings and biases. Multicultural training is more than White–African American, White–Latinx American, White–Asian American, White–Native American, and so on. It is also about African American–Asian American, Asian American–Native American, and Latinx–Native American relationships; and it includes multiple combinations of other social identity differences, like gender, sexual orientation, disability, religious orientation, and so forth. Race, culture, ethnicity, gender, and sexual orientation/identity are about everyone; it is not just a “minority thing.”

      REFLECTION AND DISCUSSION QUESTIONS

      1 As you continue reading the material in this text, you are likely to experience strong and powerful reactions and emotions. Being able to understand the meaning of your feelings is the first step to cultural competence. Ask yourself, why am I reacting this way? What does it say about my worldview, my experiential reality, and my ability to relate to people who differ from me in race, gender, and sexual orientation/identity?

      2 Many marginalized group members find that their voices are silenced or unheard. Are their perceptions correct? If not, СКАЧАТЬ