Book Item

4
DIVERSITY AND CULTURAL
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ISSUES IN CLINICAL PSYCHOLOGY
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t rib
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The Rise of Multiculturalism Etic Versus Emic Perspective 18
in Clinical Psychology 1 Tripartite Model of Personal Identity 19
The Diversification of the
or
What Constitutes a Culture? 19
U.S. Population 1 Narrow Versus Broad Definitions 20
Multiculturalism as the “Fourth Force” 2 Interacting Cultural Variables 21
Recent Professional Efforts to Emphasize t, Training Psychologists in Issues
Issues of Diversity and Culture 2 of Diversity and Culture 22
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Cultural Competence 7 Educational Alternatives 22
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What Is Cultural Competence? 7 Measuring the Outcome of

Cultural Self-Awareness 8 Culture-Based Training Efforts 23
Knowledge of Diverse Cultures 9 An Example of Culture Influencing
Culturally Appropriate Clinical Skills 16 the Clinical Context: The Parent–Child
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Relationship24
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Are We All Alike? Or All Different? 18

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THE RISE OF MULTICULTURALISM

IN CLINICAL PSYCHOLOGY
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The Diversification of the U.S. Population

Cultural diversity has historically been a hallmark of the U.S. population, but in recent
years, the country has become much more diverse. The number of people of minority
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ethnicities, as well as the proportion of the U.S. population they represent, has increased
dramatically. For example, in a single decade (1990–2000), the Asian American/Pacific
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Islander population and the Latino/Latina/Hispanic population each grew by about 50%
(U.S. Census Bureau, 2001). As of 2016, there were over 43 million immigrants in the
United States, representing over 13% of the population (U.S. Census Bureau, 2017).
1
Copyright ©2020 by SAGE Publications, Inc.

This work may not be reproduced or distributed in any form or by any means without express written permission of the publisher.
Learning One in five U.S. schoolchildren speaks a language other than
English at home (Roberts, 2004). And by 2050, about half the
Objectives country’s population will identify at least partially as African

American, American Indian, Asian American, or Latino/Latina
(U.S. Census Bureau, 2008).
4.1 Explain what it means to
In certain parts of the United States, the increasing diver-
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describe multiculturalism
sity is especially pronounced. In Miami, for example, over two
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as the “fourth force” in
thirds of the population is Latino/Latina/Hispanic (U.S. Census
clinical psychology.
Bureau, 2018b). In San Francisco, individuals of Asian descent
represent about one third of the population (U.S. Census
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4.2 List professional efforts
in clinical psychology Bureau, 2018c). And about three quarters of the population of
that demonstrate the Detroit and half the population of Washington, D.C., are African
field’s current focus on American (U.S. Census Bureau, 2018a, 2018d).
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multiculturalism. Clinical psychologists have recognized that the people
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who might seek their professional services represent a grow-
4.3 Speculate how cultural ing variety of cultural backgrounds. As individuals and as a
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competence could be profession, clinical psychologists are making efforts to address
demonstrated with issues of culture sensitively and competently (Comas-Díaz,
psychotherapy clients of
or
2011a, 2011b, 2012; M. L. Melton, 2018; Suzuki & Wilton,
various backgrounds.
2016). As stated by McGoldrick, Giordano, and Garcia-Preto
4.4 Compare major
(2005b), “We must incorporate cultural acknowledgment
perspectives on into our theories and into our therapies, so that clients not of
t,
the similarities and the dominant culture will not have to feel lost, displaced, or
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differences among people. mystified” (p. 4).
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4.5 Define “culture” in

the context of clinical Multiculturalism as the “Fourth Force”
psychology.
The impact of issues of culture and diversity on mental health
,
4.6 Describe methods professionals in recent years has been so extensive that some
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for training clinical authors have identified multiculturalism as a defining issue of

psychologists in cultural the current era of psychology. For example, Pedersen (1990,
issues. 1999, 2008) has put forth the argument that in the evolution
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of the clinical/counseling field, multiculturalism represents the

“fourth force.” With this label, multiculturalism takes its place
with the three previous movements that have been broadly recognized as dominant
paradigms in their respective eras: psychoanalysis as the first force, behaviorism as the
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second force, and humanism/person-centered psychology as the third force (Bugental,

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1964). Multiculturalism, then, stands as a major pervasive influence on the work of

Web Link 4.1 contemporary clinical psychologists (Comas-Díaz & Brown, 2016; Gelso, 2011). It
Cultural diversity
represents a fundamental change of emphasis but one unlike the previous three in
in the United
States
terms of its method of impact. Whereas behaviorism and humanism emerged as chal-
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lenges to the incumbent first force of psychoanalysis, multiculturalism does not neces-
sarily aim to dethrone any of the first three forces. Instead, it enhances and strengthens
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existing models by infusing them with sensitivity and awareness of how they can be
best applied to individuals of various cultural backgrounds (Mio, Barker-Hackett, &
Tumambing, 2006).
2 Part I • Introducing Clinical Psychology

One reason cultural diversity is such a
powerful force in the clinical and counseling
fields is that it shapes the way the client under-
stands the very problem for which he or she is
seeking help. This understanding—this world
© Andrea Gingerich/istockphoto.com
view, applied to psychological problems—is
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what the therapist should appreciate as he or
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she devises an approach to helping the client.
Comas-Díaz (2011a) encourages therapists to
directly assess clients’ understanding of their
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own psychological problem by asking them
these questions:
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•• What do you call your problem (or
is
} Photo 4.1
illness or distress)? Cultural diversity
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is a hallmark of the
•• What do you think your problem does to you?
U.S. population,
•• What do you think the natural cause of your problem is? especially
or
in certain
•• Why do you think this problem has occurred? geographical
areas. How has
•• How do you think this problem should be treated? the profession of
•• How do you want me to help you?
s t, clinical psychology
emphasized the
•• Who else (e.g., family, friends, religious leader) do you turn to for help? importance of
cultural diversity
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•• Who (e.g., family, friends, religious leader) should be involved in decision in recent years?
making about this problem? (Adapted from p. 875)
Recent Professional Efforts to

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Emphasize Issues of Diversity and Culture

Clinical psychology and related professions have addressed the issue of cultural diversity
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in many tangible ways. In the 1970s, efforts toward educating therapists and therapists-
in-training on the importance of race and ethnicity were in their early stages. These
efforts expanded through the 1980s and by the 1990s were much more widespread
and comprehensive in terms of the variables, beyond ethnicity and race, around which
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culture might be defined (J. E. Harris, 2012). In recent years, a plethora of efforts reflects
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the increasing importance of culture within clinical psychology.
Journals and Books

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Numerous publications on diversity and cultural issues in mental health have appeared
in recent years. Scholarly journals in clinical psychology have increasingly included
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articles on cultural and diversity topics, and some psychology journals are devoted
entirely to such issues (Koydemir & Essau, 2015). (See Table 4.1 for examples.) In addi-
tion, a wide variety of books now offer education and guidance to psychologists working
Chapter 4 • Diversity and Cultural Issues in Clinical Psychology 3

Table 4.1 Scholarly Journals Relevant to Diversity and Multicultural Issues in Clinical
Psychology
Among others, these journals focus on issues of culture and commonly include articles of
clinical relevance:
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Asian American Journal of Psychology Journal of Latinx Psychology
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Cultural Diversity and Ethnic Minority Psychology Journal of Multicultural Counseling and Development
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Hispanic Journal of Behavioral Sciences Journal of Rural Mental Health
Journal of Black Psychology Psychoanalysis, Culture, and Society
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Journal of Cross-Cultural Psychology Psychology of Men and Masculinity
Journal of Cultural Diversity Psychology of Sexual Orientation and Gender Diversity
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Journal of Gender, Culture, and Health
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Among others, these journals focus on clinically relevant issues and commonly feature articles
emphasizing culture or diversity:
Clinical Psychology: Science and Practice Journal of Counseling Psychology

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Counseling Psychologist Journal of Marital and Family Therapy
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Journal of Abnormal Psychology Journal of Mental Health Counseling
Journal of Clinical Psychology Professional Psychology: Research and Practice
Journal of Consulting and Clinical Psychology Psychotherapy: Theory, Research, Practice, Training
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with diverse populations. Some of these books focus on a single population, such as
Working With Asian Americans (E. Lee, 1997), Psychotherapy With Women (Mirkin,
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Suyemoto, & Okun, 2005), or Counseling Muslims (Ahmed & Amer, 2012), whereas
others compile chapters on many different populations, such as Ethnicity and Family
Therapy (McGoldrick, Giordano, & Garcia-Preto, 2005a) or Counseling Diverse Popu-
lations (Atkinson & Hackett, 2003). Collectively, these publications represent a wealth
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of cultural knowledge for contemporary clinical psychologists, and their increasing

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presence acknowledges the importance of the topic.
Emergence of American
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Psychological Association Divisions

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Within the American Psychological Association, new divisions arise when a subset of
members recognizes a need to study or examine a specific topic in depth. Among the
divisions created most recently, many focus on diversity or cultural issues, including the
following:

•• Division 35—Society for the Psychology of Women
•• Division 36—Psychology of Religion
•• Division 44—Society for the Psychological Study of Lesbian, Gay, and
Bisexual Issues
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•• Division 45—Society for the Study of Ethnic Minority Issues
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•• Division 51—Society for the Psychological Study of Men and Masculinity
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American Psychological Association Ethical Code
Numerous specific standards and principles in the most recent edition of the American
Psychological Association (2002) ethical code compel psychologists to work with cultural
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sensitivity and competence. Their inclusion as standards makes it clear that awareness
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Web Link 4.2
of diversity issues is a requirement rather than merely an aspiration for ethical psychol- Cultural Diversity &
ogists. See Table 4.2 for a list of specific ethical standards and principles that relate to Ethnic Minority
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multiculturalism. Psychology
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Table 4.2 Selected Excerpts From the American Psychological Association’s (2002)
“Ethical Principles of Psychologists and Code of Conduct” Relating to
Multiculturalism or Diversity t,
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•• Principle E: Respect for People’s Rights and Dignity
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Psychologists respect the dignity and worth of all people, and the rights of individuals to privacy,
confidentiality, and self-determination. Psychologists are aware that special safeguards may be necessary
to protect the rights and welfare of persons or communities whose vulnerabilities impair autonomous
decision making. Psychologists are aware of and respect cultural, individual, and role differences, including
,
those based on age, gender, gender identity, race, ethnicity, culture, national origin, religion, sexual
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orientation, disability, language, and socioeconomic status and consider these factors when working with
members of such groups. Psychologists try to eliminate the effect on their work of biases based on those
factors, and they do not knowingly participate in or condone activities of others based on such prejudices.
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•• Standard 2.01 Boundaries of Competence
(b) Where scientific or professional knowledge in the discipline of psychology establishes that an
understanding of factors associated with age, gender, gender identity, race, ethnicity, culture, national
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origin, religion, sexual orientation, disability, language, or socioeconomic status is essential for effective
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implementation of their services or research, psychologists have or obtain the training, experience,
consultation, or supervision necessary to ensure the competence of their services, or they make
appropriate referrals, except as provided in Standard 2.02, Providing Services in Emergencies.
•• Standard 3.01 Unfair Discrimination

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In their work-related activities, psychologists do not engage in unfair discrimination based on age,
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gender, gender identity, race, ethnicity, culture, national origin, religion, sexual orientation, disability,
socioeconomic status, or any basis proscribed by law.
(Continued)

Table 4.2 (Continued)
•• Standard 9.06 Interpreting Assessment Results
When interpreting assessment results, including automated interpretations, psychologists take into
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account the purpose of the assessment as well as the various test factors, test-taking abilities, and
other characteristics of the person being assessed, such as situational, personal, linguistic, and cultural
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differences, that might affect psychologists’ judgments or reduce the accuracy of their interpretations.They
indicate any significant limitations of their interpretations. (See also Standards 2.01b and c, Boundaries of
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Competence, and 3.01, Unfair Discrimination.)
Source: American Psychological Association (2002), pp. 1060–1073.
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American Psychological
Association Accreditation Standards
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When the American Psychological Association decides whether to give its “seal of
approval”—in other words, accreditation—to a graduate program in psychology, cultural
or
diversity is a primary focus. In the American Psychological Association (2005) standards
of accreditation, “Cultural and Individual Differences and Diversity” is one of the eight
domains that an educational program must address adequately to be accredited. This
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requirement applies to doctoral programs, predoctoral internships, and postdoctoral
internships seeking accreditation. Specifically, the accreditation standards for doctoral
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programs list criteria such as (1) including people of diverse backgrounds among stu-
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dents and faculty and (2) educating students about the role of culture in the science and
practice of professional psychology.
DSM Efforts Toward Multiculturalism

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The authors of the fifth edition of the Diagnostic and Statistical Manual of Mental
Disorders (DSM-5) state in the Introduction that “key aspects of culture relevant to
diagnostic classification and assessment have been considered in the development of
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DSM-5” (American Psychiatric Association, 2013, p. 14). In addition to information

on cultural variation embedded in the descriptions of specific disorders, it provides
more general guidance for clinicians to help with overall cultural competence. For
example, it offers an “Outline for Cultural Formulation,” which instructs clinicians in
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various aspects of culture to assess in clients, such as cultural identity, cultural concep-
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tualization of distress, and cultural features of the relationship with the mental health
professional. It also offers a “Cultural Formulation Interview,” a series of 16 specific
questions that can guide a clinician toward a culturally informed interview. All of
these efforts support the growing body of research suggesting that culture influences
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the experience or expression of a variety of psychological problems, including anxiety

disorders, eating disorders, substance use, and many others (e.g., Chentsova-Dutton &
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Tsai, 2007).
Another effort toward cultural awareness incorporated into DSM-5 is a glossary
listing cultural concepts of distress (many of which were called “culture-bound

syndromes” in previous DSM editions; Alarcón, 2015). The glossary of cultural concepts
of distress includes nine terms that represent psychological problems observed in
groups from various parts of the world. Some are described as similar to a DSM-5
disorder, but others bear little resemblance. Examples include taijin kyofusho, in which
a person anxiously avoids interpersonal situations because they believe that their
appearance, actions, or odor will offend other people (found in Japanese and some
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other cultures); susto, in which a frightening event is thought to cause the soul to leave
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the body, resulting in depressive symptoms (found in some Latino/Latina/Hispanic
cultures); and maladi moun, in which one person can “send” psychological problems
like depression and psychosis to another, usually as a result of envy or hatred toward
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the other person’s success (found in some Haitian communities; similar experiences
called the “evil eye” are more common in other parts of the world). Although some
authors (McGoldrick et al., 2005b) have pointed out that a few of the official disor-
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ders included in DSM might in fact be better described as culturally bound to U.S.
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or North American cultures (e.g., eating disorders, as discussed in Chapter 7), the
list of culture-bound syndromes in the DSM nonetheless signifies an increase in the
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profession’s recognition of multicultural issues.
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Revisions of Prominent Assessment Methods
Several prominent assessment tools used by clinical psychologists have been revised in
recent years with the specific intent of making them more appropriate and serviceable to
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diverse clients (Braje & Hall, 2015). The Minnesota Multiphasic Personality Inventory
(MMPI), an especially popular and well-respected personality test, underwent a major
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overhaul in the 1980s, resulting in the publication of the MMPI-2 in 1989. Compared
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with the original MMPI, the normative scores for the MMPI-2 were based on popula-
tion samples much more representative of the cultural diversity of the U.S. population
(D. S. Nichols, 2001). (Chapter 10 includes much more information on the MMPI and
MMPI-2.) Other examples include the adult and child versions of the Wechsler tests
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of intelligence (e.g., Wechsler Adult Intelligence Scale, Wechsler Intelligence Scale for
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Children), which are among the most widely used and highly esteemed in their respec-
tive categories. As these tests have been revised in recent years, their authors have made
Web Link 4.3
efforts to create instruments that minimize cultural bias and maximize cultural inclusion National Center
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(D. P. Flanagan & Kaufman, 2009). (Chapter 9 includes much more information on the for Cultural
Wechsler tests.) Competence
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CULTURAL COMPETENCE
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What Is Cultural Competence?

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Clinical psychologists should strive for cultural competence (Comas-Díaz & Brown,
2016; J. R. Graham & Roemer, 2015; Vasquez, 2010). Indeed, when clients perceive their
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therapists as culturally competent, they are more likely to form strong working relationships
with them, which leads to fewer therapy drop-outs and better therapy outcomes (Owen,
Tao, Leach, & Rodolfa, 2011; Soto, Smith, Griner, Domenech Rodríguez, & Bernal, 2018).

But what exactly does cultural competence involve?
©Highwaystarz-Photography/istockphoto.com
According to D. W. Sue and Sue (2008),
Multicultural counseling competence is

defined as the counselor’s acquisition of
awareness, knowledge, and skills needed
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to function effectively in a pluralistic
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democratic society . . . and on an
organizational/societal level, advocating
effectively to develop new theories, practices,
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policies, and organizational structures that
are more responsive to all groups. (p. 46)
} Photo 4.2
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Cultural self-
A key phrase in D. W. Sue and Sue’s (2008) definition of cultural competence
is
awareness, or
is “awareness, knowledge, and skills”; these are the three primary components to
an appreciation
multicultural competence as applied to clinical/counseling work. Let’s examine each
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of the clinical
psychologist’s own one in detail.
unique cultural
or
viewpoint, is a key
element of cultural Cultural Self-Awareness
competence.
Cultural competence begins with learning about one’s own culture—not only basic
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facts such as where one’s parents or ancestors came from but also the values, assump-
tions, and biases that one has developed as a result of all cultural influences (J. E. Harris,
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2012). When a clinical psychologist attains cultural self-awareness—that is, comes to
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Web Link 4.4 understand that their viewpoint is (like everyone’s) unique and idiosyncratic—several
Cultural conclusions are within reach (Fouad & Arredondo, 2007). For example, the psychol-
competence &
ogist may adopt a viewpoint toward clients that is less egocentric, more humble, and
cultural self-
more appreciative of the varying experiences of life (Mosher et al., 2017). Also, the
awareness
,
psychologist may come to recognize that differences between people are not necessar-
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ily deficiencies, especially if the difference demonstrated by the client is common or

valued in the client’s own cultural group. Rather than glossing over differences between
themselves and their clients, psychologists should explore their own personal reac-
co
tions to these differences and address any discomfort they may initially feel about them
(B. Greene, 2007).
Of course, the process of cultural self-awareness can be difficult or unpleasant for
psychologists, because it may require admitting and coming to terms with some undesir-
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able “isms”—racism, sexism, heterosexism, classism, ethnocentrism, or similar prejudicial

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or discriminatory belief systems that we’d rather pretend we don’t have. But by examin-
ing them and exposing them to ourselves, we can take steps toward minimizing them and
the negative impact they might have on our clients (Vasquez, 2010).
Cultural self-awareness is important regardless of the psychologist’s own cul-
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tural background. Whether a member of a majority or minority, the psychologist will

inevitably encounter clients whose cultural backgrounds differ—sometimes slightly,
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sometimes considerably—from their own. Thankfully, scholars in our field are paying
increasing attention to the cultural status of the therapist (e.g., Gelso, 2010; Mirsalimi,
2010; Nezu, 2010).

In My Practice . . .
BOX 4.1
In my practice, self-awareness of my own cul- fully understand or empathize with them—in
tural background has always been important. other words, whether I’ll “get” them. A teen cli-
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It consistently reminds me that my way is just ent who eventually came out asked me directly
one way of understanding the world and helps in an early session about my sexual orientation,
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me appreciate the validity of the perspectives later explaining that he thought a gay thera-
that diverse clients hold. pist would better recognize the issues he had
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With regard to my own cultural back- around telling his family about his sexual ori-
ground, one particular challenge involves entation. When an 80-year-old client called me
disclosing it to clients. The questions that I to inquire about my services, her first question
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consider are the same that most other clinical was how old I was, because she was concerned
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psychologists (and other mental health pro- that a young therapist couldn’t grasp how it felt
fessionals) consider: How much of my cultural to experience the illnesses, cognitive declines,
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background should my clients know? Are there and deaths of friends that she had endured in
certain characteristics about myself that I recent years. A 21-year-old woman who was
should voluntarily share with every client? Are considering an abortion asked me about my
or
there certain characteristics about myself that religion, hoping that if mine matched hers I
I should willingly share if the client requests would have a more immediate appreciation of
it? Are there certain characteristics about the issues with which she wrestled.
myself that no client ever needs to know?
Clients may come to certain conclusions
s t, Over the course of my career, I have leaned
toward keeping my own cultural background
about me (whether right or wrong) based on private, but in selected situations (including
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what they see when they sit in my office: my some of the above), when I thought it would
race/ethnicity, my approximate age, my gender. benefit the client, I selectively disclosed.
But other variables may be tougher for them to In your opinion, should therapists dis-
guess: my religion, my ethnicity, my sexual ori- close this kind of information about them-
,
entation, my socioeconomic status, where I was selves? Why or why not? Does a shared
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raised, and more. Usually, when clients ask me cultural background in fact make a therapist
to fill in those blanks, their underlying concern better able to “get” a client, and does that lead
is whether I have the experience necessary to to better assessment or treatment?
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To see this box come to life as a whiteboard video, please visit edge.sagepub/pomerantz5e.
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Knowledge of Diverse Cultures

To know one’s own culture is a good first step for the psychologist, but it won’t amount
to much unless the psychologist also possesses information about the client’s cultural
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groups. Simply put, the psychologist should know as much as possible about the cli-
ent’s culture. Efforts in this direction should be continual—learning through reading,
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direct experiences, relationships with people in various cultures, and other means. Of
course, therapists can’t know everything about every culture that might be represented
by a client in a country as diverse as the United States. In fact, acknowledging cultural

Considering Culture
BOX 4.2
Interviews With Multicultural Experts: 5. Any other thoughts about culturally

competent practice with members
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Cultural Competence With Clients From
of this culture?
Specific Cultures
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Knowledge of diverse cultures is one of
Latino/Latina Clients
the core elements of cultural competence.
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Here, we ask nine highly respected experts Dr. Melba Vasquez is the cofounder of the
in multicultural mental health to provide Society for the Psychological Study of Ethnic
their thoughts about what clinical psychol- Minority Issues (American Psychological Asso-
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ogists should know about particular cultural ciation Division 45), the first Latina member-at-
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groups. The cultural groups they discuss large on the board of directors of the American
span ethnicity, gender, religion, and sexual Psychological Association, and 2011 president
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orientation. of the American Psychological Association. She
This box is just a start! It contains brief sees clients in private practice in Texas.
excerpts of the experts’ responses, but this
or
textbook’s companion website (edge.sagepub/ •• “Latino/a cultural factors for
pomerantz5e) contains the experts’ full biog- assessment may include relevant
raphies as well as their full-length responses generational history (e.g., number of
to these five questions about clinical work
with their cultural groups:
s t, generations in the country, manner
of coming to the country); citizenship
or residency status (e.g., number
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1. In general, why is it important for of years in the country, parental

clinical psychologists to be culturally history of migration, refugee flight, or
competent when working with immigration); fluency in ‘standard’
members of this culture? English or other language; extent of
family support or disintegration of
,
2. What can clinical psychologists (or

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family; availability of community

students in training) do to enhance resources; level of education; change
their cultural competence with in social status as a result of coming to
members of this culture?
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this country (for immigrant or refugee);

3. What specific considerations should work history; and level of stress related
clinical psychologists keep in mind to acculturation and/or oppression.”
when conducting assessment
•• “The demographic changes in the
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(interviewing, intelligence testing,

world and in this country have
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personality testing, etc.) and

significant implications for counseling
diagnosis with members of this
and clinical psychologists. Although
culture?
Latinos/Latinas typically present with
4. What specific considerations should similar problems, relative to other
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clinical psychologists keep in mind clients, variations in conceptualizations

when conducting psychotherapy and interventions may be important in
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with members of this culture? providing effective services.”

Asian and Asian American Clients the American Psychological Foundation’s
2017 Gold Medal Award for Life Achievement
Dr. Frederick Leong is a professor of psychol-
in Psychology in the Public Interest.
ogy at Michigan State University, director of
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the Consortium for Multicultural Psychology •• “Providers of traditional helping
Research, and founding editor of the Asian services in Indian communities
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American Journal of Psychology. most likely exemplify empathy,
genuineness, availability, respect,
1. “Intra-group heterogeneity is
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warmth, congruence, and
particularly important to recognize
concreteness, characteristics that
when it comes to a group such as
are likely to be effective in any
Asian Americans given that this
therapeutic treatment setting,
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population comprises approximately
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regardless of the provider’s theoretical
43 different ethnic groups with
orientation or counseling style.
over 100 languages and dialects
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Effective counseling with Indians
represented.”
begins when a counselor carefully
2. “For many Asian Americans, internalizes and uses these basic
or
constancy and equilibrium, duty, characteristics in counseling settings.”
obligation and appearance of
•• “A constant theme occurs repeatedly
harmonious relations are important
t, in the Indian and Native counseling
in their family relations. In addition,
literature—counselors of Indian and
Asian families tend to emphasize
Native clients must be adaptive and
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connectedness of the family, while
flexible in their personal orientations
European Americans tend to prioritize
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and in their use of conventional

separateness and clear boundaries in
counseling techniques.”
relationships due to the two groups’
value differences. It has become
well known that Asian Americans African American Clients
,
tend to be more collectivistic in

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Dr. Robert L. Williams was a founding member

cultural orientation while European of the National Association of Black Psychol-
Americans tend to be individualistic.” ogists in 1968. From 1970 to 1992, he served
as professor of psychology and African and
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American Indian/Alaska Native Clients African-American studies at Washington

University in St. Louis. He is currently professor
Dr. Joseph E. Trimble is a Distinguished Univer-
emeritus of the departments of Psychological &
sity Professor and member of the Department
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Brain Sciences and African and Afro-American

of Psychology and a research associate in the
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Studies at Washington University in St. Louis.

Center for Cross-Cultural Research at Western
Washington University. In 1994, he received •• “The first step in gaining cultural
a Lifetime Distinguished Career Award from competence is self-knowledge.
American Psychological Association Division Psychologists need to become
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45 for his research and dedication to cross- aware of their own racial scripts
cultural and ethnic psychology. He also won and beliefs, and how these might
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(Continued)

(Continued)
affect the way they conduct therapy. (which is still very strong in
Racial scripts are programmed psychology), they would probably
messages from parents to children look much more pathological than
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about African Americans of which they really are, because they would
the children, even when they have be extremely uncomfortable with
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become adults, are not fully aware. questions about their inner feelings,
They can have a powerful influence, especially negative feelings or sexual
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so it’s important for psychologists feelings.”
to recognize their own racial scripts
•• “The Irish have a long history in
and alter them to meet the reality of
which they learned how to keep
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the African American community.”
their emotional process under
is
•• “Perhaps most importantly, wraps, and often the church
psychologists working with clients encouraged certain attitudes which
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of diverse backgrounds, including led them to feel guilty about some
African American clients, need to feelings that wouldn’t even be an
or
know and accept that a cultural issue in other cultural groups.”
difference is not a deficiency. In other
words, differences between the Female Clients
cultures exist, but they need not t,
suggest that one is better or worse Dr. Nadya A. Fouad is Mary and Ted Kellner
Endowed Chair of Educational Psychology
s
than the other.”
and Distinguished Professor of Counseling
po
Psychology, School & Clinical Mental Health

Irish American Clients Counseling in the Department of Educational
Dr. Monica McGoldrick is the director of the Psychology at the University of Wiscon-
Multicultural Family Institute of New Jersey sin–Milwaukee. She served as cochair of the
,
and an adjunct associate professor of clini- writing team for the American Psychological
py
cal psychiatry at UMDNJ–Robert Wood Johnson Association’s Multicultural Guidelines on Edu-

Medical School. Her many books include cation, Training, Research, Practice, and Organiza-
Ethnicity and Family Therapy (McGoldrick et tional Change. She is also the recipient of the
co
al., 2005a) and The Expanding Family Life Cycle Leona Tyler Award for Lifetime Achievement in
(McGoldrick, Carter, & Garcia-Preto, 2016). Counseling Psychology from APA Division 17.
•• “Traditionally (and I’m •• “It’s important to understand how

t
overgeneralizing a bit to make the a client’s gender is interwoven in

no
point) the Irish, although they were his or her culture or ethnicity. For
big talkers, were not big talkers example, a traditional Hispanic
about emotional issues. In fact, woman facing a decision like
they seemed afraid of emotional moving across the country to go
o
issues. So, if you asked them the to college and moving away from
kinds of questions that would, say, her family might experience that
D
come from a Freudian perspective decision in a unique way, and

differently from a man in the same achievement, which is more
situation. If a client senses that the characteristic of North American
psychologist isn’t taking these kinds and European countries. Of course,
of issues into account, the client great variability exists across
e
might not return at all.” cultures and countries, but generally
speaking, a collectivist emphasis on
ut
•• “Be aware of your own biases with
the well-being of the family tends to
regard to gender. For example, do
characterize the Middle East.”
you have a bias toward women being
rib
in a particular role, either traditional
Lesbian/Gay/Bisexual/
or nontraditional? Do you have a
bias toward one type of relationship Transgender (LGBT) Clients
t
in which women should be?” Dr. Kathleen J. Bieschke is a professor of
is
counseling psychology at Pennsylvania State
Middle Eastern Clients University. Dr. Bieschke has written exten-
d
sively about the delivery of affirmative coun-
Dr. Karen Haboush (1961–2016) was a clini-
seling and psychotherapy to LGBT clients.
cal associate professor in the Department of
or
Dr. Bieschke is a coeditor of the Handbook of
Applied Psychology at Rutgers University and
Counseling and Psychotherapy With Lesbian, Gay,
maintained a private practice as well. She pub-
Bisexual, and Transgender Clients (Bieschke,
lished articles and chapters on culturally com-
t, Perez, & DeBord, 2007) and the Handbook of
petent practice with children and families of
Sexual Orientation and Gender Diversity in Coun-
Middle Eastern descent.
s
seling and Psychotherapy (DeBord, Fischer,
•• Bieschke, & Perez, 2017).
po
“Because the popular media often
presents predominantly negative
•• “Attention must be paid to the
images of Middle Easterners (i.e.,
development of a productive
terrorists, religious extremists),
therapeutic relationship. This is
psychologists may unwittingly
,
particularly true when working

py
internalize these images, which

with sexual minority clients, as
subsequently influences their
LGBT individuals have learned to
clinical work. As with all ethnic
carefully assess the extent to which
groups, the first step in developing
co
therapists are affirmative. There are

cultural competence is for
myriad ways in which therapists
psychologists to examine their own
can convey affirmation to clients.
attitudes and knowledge.”
For example, having a symbol in
t
•• “In Middle Eastern culture, the one’s office indicating knowledge of

no
welfare of the family has much the LGBT community (e.g., a small
greater significance than individual pink triangle) or using language that
autonomy and independence. . . . is inclusive (e.g., not using gender-
This makes Middle Eastern specific pronouns when referring to
o
culture quite different from the sexual partners) can provide LGBT
prevailing emphasis on individual clients with concrete evidence of
D
(Continued)

(Continued)
a therapist’s openness to sexual •• “Being Jewish is largely an invisible

minorities.” minority status. Psychologists might
never know that they have a Jewish
e
•• “A particularly fruitful strategy
client in front of them unless the
is getting to know someone who
client discloses her or his identity.
ut
identifies as a sexual minority or as
Because Jews have endured a
a strong ally; relationships such as
long history of oppression, many
rib
these can shatter stereotypes and
American Jews will assess the safety
assumptions.”
of the current environment prior to
disclosing their identity. A culturally
t
Jewish American Clients competent psychologist will strive
is
to foster an environment of safety
Dr. Lewis Z. Schlosser has worked as associate
so that the American Jewish client
professor of counseling psychology at Seton
d
would feel comfortable disclosing
Hall University and has practiced in counsel-
her or his Jewish identity.”
ing and forensic settings. He has published
or
articles and book chapters on multicultural •• “It is important to note that cultural
counseling and development, specifically the competence is not assured simply
intersection of race, religion, and ethnicity; by being Jewish. That is, we can’t
anti-Semitism; and psychotherapy for Amer- t, assume that Jews are going to be
ican Jews (e.g., Schlosser, 2006; Schlosser, Ali, culturally competent with Jewish
s
Ackerman, & Dewey, 2009; Schlosser, Safran, clients, as internalized anti-Semitism
Suson, Dettle, & Dewey, 2013). or other factors might be operating.”
po
differences with clients can be a good idea, and asking a client to explain the meaning
,
or importance of a particular experience from their point of view can ensure a more
py
culturally sensitive understanding. But clients shouldn’t bear too much of the burden of
educating the psychologist; instead, the psychologist should aim to enter each session
with sufficient knowledge of the client’s cultural background.
co
Cultural knowledge should include not only the current lifestyle of the members
of the cultural group but also the group’s history, especially regarding major social and
political issues. For example, the history of African Americans—including slavery, cru-
elty, exploitation, and overt and covert racism—can understandably affect the formation
t
of a trusting relationship with a psychologist or with the mental health system more
no
generally (Constantine, Redington, & Graham, 2009; Terrell, Taylor, Menzise, & Barett,
2009). A clinical psychologist who fails to recognize these historical realities and their
potential impact on clients may form expectations or make interpretations that are cul-
turally insensitive and jeopardize the therapeutic relationship (Shorter-Gooden, 2009).
o
Of course, the psychologist should not assume that every individual is typical of
D
their cultural group. In other words, although a cultural group may have a collective
tendency, an individual member of that group may vary greatly from that tendency. To
assume that a member of a cultural group will exhibit all the characteristics common
to that group is to prejudge. The individual would be better served by a psychologist who

appreciates the cultural group norms but also appreciates the heterogeneity inherent in
every culture. See Box 4.3 for further discussion of heterogeneity within a culture.
Some of the heterogeneity within a culture stems from differences in acculturation
(J. Chu, Leino, Pflum, & Sue, 2017; Organista, Marin, & Chun, 2010; Rivera, 2010). That
is, when people find themselves in a new cultural environment, they may respond in a vari-
ety of ways, especially with regard to adopting elements of the new culture or retaining ele-
e
ments of their original culture. Four separate acculturation strategies have been identified
ut
(Berry, 2003; Rivera, 2008): assimilation, in which the individual adopts much of the new
culture and abandons much of the original; separation, in which the individual rejects much
of the new culture and retains much of the original; marginalization, in which the individual
rib
rejects both the new and the original culture; and integration, in which the individual adopts
much of the new culture and retains much of the original. As these four strategies illustrate,
individuals can combine an appreciation of their new and original cultures in many ways,
t
resulting in remarkable diversity within any cultural group. So simply knowing that Hajra
is
immigrated to the United States from Bosnia 15 years ago leaves much unknown about
her cultural identity. To what extent has she embraced mainstream U.S. culture? To what
d
extent has she carried on her Bosnian cultural beliefs and traditions? Culturally competent
clinical psychologists strive to learn their clients’ acculturation strategies in an effort to
or
understand more completely their unique ways of life (Shin & Muñoz, 2009).
Metaphorically Speaking
t,
BOX 4.3
s
po
If You’ve Seen Yao Ming,

You Understand Heterogeneity
Within a Culture
The average height of a Chinese man is about
,
py
5 ft. 7 in.—about 2 to 3 in. shorter than the

average height of men from the United States.
So if you are a clinical psychologist and you
© Joe Giza/Reuters/Corbis
know that the new client in your waiting
co
room is a Chinese man, you might expect to

see someone around 5 ft. 7 in. tall. But when
you open the waiting room door and Yao Ming
t
stands up—all 7 ft. 6 in. of him—you under-

no
stand right away that your client is a huge

exception to the rule.
Yao Ming is a Chinese man and was a star } Photo 4.3
Yao Ming’s extraordinary height illustrates that the
basketball player who entered the NBA Hall of
characteristics of an individual do not necessarily follow
o
Fame in 2016. His height illustrates a powerful cultural trends. Regarding their clients’ psychological
lesson about cultural competence: Although characteristics, culturally competent clinical psychologists
D
members of a culture as a group may tend appreciate the exceptions as well as the rules.
(Continued)

(Continued)
toward certain norms, any individual within Consider another central tendency of
that group may fall far from that norm. Clinical Chinese and many other Asian cultures—the
psychologists should aspire to understand the emphasis on collectivism over individualism.
e
norms of the cultures with which they work, but In contrast to the tendencies in European
if they rigidly assume that every person in that American cultures, members of Asian cul-
ut
culture fits those norms, they are guilty of unfair tures tend to value the welfare of the family
and often inaccurate prejudice. To some extent, or group over their own welfare as individu-
rib
generalizing is inevitable when discussing cul- als. Numerous authors on the subject have
tural groups (McGoldrick et al., 2005a), but our indicated that members of Asian cultures
generalizations should be “guidelines for our assign great significance to harmony, inter-
t
behaviors, to be tentatively applied in new situ- dependence, respect, and loyalty in close
is
ations, and they should be open to change and relationships, and they will often forgo indi-
challenge. It is exactly at this stage that general- vidual self-directed accomplishments as a
d
izations remain generalizations or become ste- result (e.g., Dana, 1993; E. Lee & Mock, 2005;
reotypes” (D. W. Sue & Sue, 2008, p. 154). Shibusawa, 2005). It is important for clinical
Actually, your statistics course probably psychologists to be aware of this tendency
or
included some basic concepts that can help toward collectivism among this group but
illustrate this point: measures of central ten- simultaneously be aware that any particu-
dency, such as the mean, and measures of vari- lar client may be an exception to the rule.
ability, such as range or standard deviation. Any
group of numbers will yield a mean, but a quick
s t, Just as Yao Ming stands almost 2 ft. higher
than the average Chinese man, the Chinese
glance at the scatterplot shows that there is client in the waiting room may hold very
po
some variation around that mean, and in some individualistic—rather than collectivistic—
cases the outliers are quite extreme. The client values. Although this client’s status as a cul-
in the psychologist’s office represents one of tural outlier is less obviously visible than Yao
those points on the scatterplot, and although Ming’s height, it is nonetheless the responsi-
,
it is important to appreciate the central ten- bility of clinical psychologists to be percep-

py
dencies of that group, it is equally important to tive and responsive to the existence of such
recall that the client might be an outlier. atypical cultural members.
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Culturally Appropriate Clinical Skills

t
Once the psychologist has attained cultural knowledge of self and clients, the next
no
step is to develop suitable strategies for assessment and treatment. In other words, the
approaches and techniques that a psychologist uses to improve a client’s life should be
consistent with the values and life experience of that client (Hall, Hong, Zane, & Meyer,
2011; Hwang, 2011; Toporek, 2012). “Talk therapy” may work well for many, but for
o
members of some cultural groups, it may be a bad fit. Similarly, clients from some cul-
D
tures may place great value on “insight” into their psychological problems obtained over
many months, but clients from other cultures may respond much more positively to
action-oriented therapies with a short-term focus. Other common features of traditional
psychotherapy, including verbal self-disclosure of personal problems and 50-minute

sessions in an office building, may not be entirely compatible with clients from certain
cultural backgrounds (Comas-Díaz, 2012).
One essential culturally appropriate clinical skill that is receiving more attention
in recent years involves microaggressions. Microaggressions are comments or actions
made in a cross-cultural context that convey prejudicial, negative, or stereotypical beliefs
and may suggest dominance or superiority of one group over another (Fouad & Arre-
e
dondo, 2007; D. W. Sue, 2010; D. W. Sue et al., 2007). Often, they are “little things”
ut
that one person may say to another without any intention of hostility or any awareness
that the comments might be invalidating or insulting—but, in fact, they are. Microag-
gressions often center on ethnicity or race (e.g., A. J. Franklin, 2007; D. W. Sue, Cap-
rib
odilupo, & Holder, 2008) but can involve any number of differences between people,
such as age, gender, socioeconomic status, religion/spirituality, or sexual orientation. A
review of research on the effects of microaggressions finds that they cause distress and
t
can contribute to serious psychological problems (P. P. Lui & Quezada, 2019). Unfor-
is
tunately, clinical psychologists (and other mental health professionals) are not immune
from committing microaggressions against their clients, and those microaggressions can
d
cause damage to the progress a client might otherwise make (Owen et al., 2018; Spengler,
Miller, & Spengler, 2016). As an example, consider a psychologist who, during an initial
or
interview with a 19-year-old male college student, asks, “Do you have a girlfriend?” The
“girlfriend” question might communicate an assumption on the psychologist’s part that
being straight is the norm or what is expected or “right.” Especially if the client is gay or
bisexual, such a question might have negative consequences in terms of forming a ther-
t,
apeutic relationship in which the client feels valued and accepted. Or if a psychologist
s
meets with a 7-year-old therapy client on December 27 and asks, “So what did Santa
bring you?” the child may feel devalued if he or she is Muslim, Jewish, or Buddhist, or
po
doesn’t celebrate Christmas for any other reason. The best way for psychologists to avoid
microaggressions is to examine the thoughts and beliefs that underlie them, which can
result in greater humility and self-awareness for the psychologist (Vasquez, 2010).
Recent efforts toward the attainment of culturally appropriate clinical skills have
,
Web Link 4.5

emphasized the notion of cultural adaptation of treatments with empirical evidence to
py
Microaggressions
support them (Bernal, Jiménez-Chafey, & Domenech Rodríguez, 2009; Smith, Dome-
nech Rodríguez, & Bernal, 2011). In other words, now that clinical psychology has gen-
erated lists of treatments that work, an important subsequent step is to determine how
co
those treatments might need to be adapted for members of diverse cultures (Castro,
Barrera, & Steiker, 2010; J. R. Graham & Roemer, 2015; Mulvaney-Day, Earl, Diaz-Lin-
hart, & Alegría, 2011). (After all, many of the studies that generated the empirical sup-
port for evidence-based treatments were conducted on clients whose collective cultural
t
range was very narrow.) For example, La Roche, Batista, and D’Angelo (2011) examined
no
a large number of guided imagery scripts—the instructions that psychologists read or

record for their clients when they are trying to induce relaxation. Often, these scripts
include statements such as “Imagine yourself alone on a calm beach” or “Picture your-
self in a beautiful meadow.” Such situations are remarkably “solo”—in other words, the
o
idyllic setting involves the client alone. In many ethnicities, scenes that invoke feelings
D
of togetherness or connectedness with other people might better capture relaxation

or happiness—something along the lines of “Imagine yourself among people who are
positive and make you feel good about yourself.” La Roche et al. found that guided
imagery scripts emphasize a “solo” (or idiocentric) orientation rather than a “together”

(or allocentric) orientation, which could prove inconsistent with the cultural values of
many clients. They recommend that clinicians who use such techniques develop a vari-
ety of guided imagery scripts, including some that are allocentric, rather than imposing
idiocentric scripts on all clients. This kind of adaptation—in which clinicians consider
how diverse clients might respond differently to the standard (often evidence-based)
treatment, versus one that has been customized for them—is on the rise (Gelso, 2011;
e
G. C. N. Hall & Ibaraki, 2016; Hwang, 2011). Another study shows the importance
ut
of cultural adaptation of therapies by showing what can happen when such adaptation
does not happen: Expressive writing, a technique that has produced positive therapy out-
comes for many clients struggling with posttraumatic symptoms (in studies that featured
rib
mostly White clients) unexpectedly worsened symptoms of a group of about 100 Chinese
American women (Gallagher, Long, Tsai, Stanton, & Lu, 2018). Meta-analyses suggest
that overall, cultural adaptations to evidence-based therapies produce positive therapy
t
outcomes (Soto et al., 2018).
is
Another clinically appropriate skill to consider, as basic as it may sound, is simply
the language in which the therapist talks with the client. For clients who speak more than
d
one language, this choice can have important consequences. One study focused on the
assessment of bilingual individuals with symptoms of schizophrenia and schizoaffective
or
disorder. Those who were interviewed in their first language (their “mother tongue”)
generally reported a higher number and severity of symptoms than those who were
interviewed in their second (“acquired”) language (C. A. Brown & Weisman de Mamani,
2017). Of course, no therapist is required to speak every language, but a skillful therapist
t,
might either keep such language effects in mind during their interactions with a client, or
s
be aware of other available mental health resources (including therapists who speak other
languages) and be capable of referring clients when appropriate.
po
ARE WE ALL ALIKE? OR ALL DIFFERENT?

,
py
The discussion of cultural issues brings up some important, fundamental questions about
human beings that are applicable to psychologists and the clients they see. To what extent
are all people—and the experiences and problems they bring to therapy—similar? And to
co
what extent might they differ from one another?
Etic Versus Emic Perspective

t
no
Dana (1993) describes two distinct perspectives that psychologists have used during the
history of the profession. The first, known as the etic perspective, emphasizes the simi-
larities between all people. It assumes universality among all people and generally does
not attach importance to differences among cultural groups. This perspective was more
dominant in the early days of psychology, when most of the people teaching and prac-
o
ticing psychology were male, of European descent, and of middle-class or higher socio-
D
economic standing. Generally, their viewpoint was put forth as the normative viewpoint
on issues such as defining psychological health, identifying and labeling psychological
disorders, and developing therapy approaches.

The emic perspective differs from the etic perspective in that it recognizes and
emphasizes culture-specific norms. A psychologist employing the emic perspective—
which has grown in prominence along with the rise in multiculturalism—considers a
client’s behaviors, thoughts, and feelings within the context of the client’s own culture
rather than imposing norms of another culture on the client (Koydemir & Essau, 2015).
Compared with the etic perspective, the emic perspective allows psychologists more
e
opportunity to appreciate and understand how the client might be viewed by members
ut
of their own cultural group. In short, the emic approach stresses that individuals from
various cultural groups “must be understood on their own terms” (Dana, 1993, p. 21).
As a side note, Dana (1993) mentions that the terms etic and emic were derived from
rib
the field of linguistics and, specifically, from the terms phonetic and phonemic. Histori-
cally, linguists have used the term phonetics for sounds that are common to all languages
and the term phonemics for sounds that are specific to a particular language (Dana, 1993;
t
Pike, 1967). The distinction between the way the two terms were used in linguistics—
is
essentially, emphasizing universality versus culture specificity—remains in the way the
terms etic and emic are currently used in psychology.
d
Tripartite Model of Personal Identity
or
If the etic and emic perspectives represent two opposite viewpoints, perhaps it would
be beneficial to consider a continuum that includes not only these two extremes but
t,
also some middle ground. D. W. Sue and Sue (2008) offer a three-level model called
the tripartite model of personal identity in which all levels hold some degree of
s
importance.
po
One level in this model is the individual level. Here, the premise is that “all
individuals are, in some respects, like no other individuals.” A second level is the group
level, where the premise is that “all individuals are, in some respects, like some other
individuals.” The final level is the universal level, based on the premise that “all individ-
,
uals are, in some respects, like all other individuals” (D. W. Sue & Sue, 2008, pp. 38–39).
py
A psychologist who can appreciate a client on all three levels will be able to recog-
nize characteristics that are entirely unique to the client, others that are common within
the client’s cultural group, and still others that are common to everyone. D. W. Sue and
co
Sue (2008) argue that appreciation of all three levels is indeed the goal but that the group
level has been overlooked traditionally in psychology, especially when the group is a
minority culture, so psychologists may need to make more deliberate efforts in that direc-
tion. See Figure 4.1 for a visual representation of the tripartite model of personal identity.
t
no
WHAT CONSTITUTES A CULTURE?
When someone inquires about your cultural background, which of your characteristics
o
come to mind? Many would list their race and ethnicity, and others would include a mul-
D
titude of additional characteristics. If clinical psychologists are to function in a culturally

competent and sensitive way, it makes sense to consider what exactly we might mean
when we say “culture.”

Figure 4.1 Tripartite Model of Personal Identity
Universal Level
e
Homo Sapiens
Co
ut
m
ls m
on
bo Group Level
m
rib
lif
sy
Similarities and Differences
e
e
ex
us
pe
to
Gender Race
rie
li t y
t
nce
is
Abi
Socioeconomic Sexual
s
status orientation
d
Individual Level
Uniqueness
Marital
Age • Genetic endowment
or
status
• Nonshared
ies
experience
Geographic Religious
ilarit
location
t, preference
sim
s
l
ica
Ethnicity Culture
po
ys
ph
lf- Disability/Ability
nd
Se
aw l a
a ca
re
ne l ogi
,
ss Bi o
py
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Source: D. W. Sue & Sue (2008), p. 12.

t
Narrow Versus Broad Definitions

no
Those who argue for a more narrow definition of culture typically point to ethnicity and
race as the defining characteristics. Indeed, many books and articles on the topic of cul-
ture focus exclusively on issues of race or ethnicity. According to some who endorse this
o
perspective, the inclusion of other variables as “cultural” would unfairly deemphasize the
socially, politically, and personally important characteristics of race and ethnicity (Mio
D
et al., 2006).
On the other hand, some argue that culture can be defined by a much broader range
of variables, including “any and all potentially salient ethnographic, demographic, status,

or affiliation identities” (Pedersen, 1999, p. 3), or that
culture can be composed of “any group that shares
© monkeybusinessimages/istockphoto.com
a theme or issues(s)” (D. W. Sue, Ivey, & Pedersen,
1996, p. 16). Others have stated that ethnicity may
be the primary determinant of culture but not the
only one: Further factors can include socioeconomic
e
status, gender, geography/region, age, sexual orien-
ut
tation, religion/spirituality, disability/ability status,
immigrant/refugee status, and political affiliation,
among others (Alessi, Dillon, & Kim, 2015; Artman &
rib
Daniels, 2010; Consoli, Wang, Delucio, & Yakushko,
2017; Goldblum, Pflum, Skinta, Evans, & Balsam,
2017; Hope & Chappell, 2015; Liang & Molenaar, } Photo 4.4
t
2017; Lyons, Bieschke, Dendy, Worthington, & Georgemiller, 2010; McGoldrick et al., In your opinion,
is
2005a; McKitrick & Li, 2008; Moradi & Budge, 2018; Pepping, Lyons, & Morris, 2018; what variables
should clinical
Robinson-Wood, 2009; Sewell, 2009; Shipherd, 2015; Vasquez & Vasquez, 2017).
d
psychologists
Whether or not the characteristics beyond race and ethnicity are universally
consider when they
accepted as components of culture per se, quite a few books, chapters, and articles have appreciate their
or
been written with the intent of making psychotherapists and counselors more sensitive clients’ cultural
to these characteristics. For example, therapists can educate themselves about LGBT backgrounds?
clients (Bieschke et al., 2007; Diamond, Butterworth, & Savin-Williams, 2011; Russell &
Fish, 2016); clients with disabilities (Kosciulek, 2003); deaf clients (Leigh, 2010); elderly
t,
clients (Qualls, 2003); rural clients (Rainer, 2010; Smalley et al., 2010); low-income cli-
s
ents (Acosta, Yamamoto, & Evans, 1982); Appalachian clients (Harper, 1996); Orthodox
Jewish clients (Mirkin & Okun, 2005); and many, many other specific groups whose
po
defining characteristic is neither race nor ethnicity. Indeed, as time goes by, the range
of variables that clinical psychologists include when they consider culture continues to
broaden (L. S. Brown, 2011; Green, Callands, Radcliffe, Luebbe, & Klonoff, 2009).
Additionally, some subsections of society—subcultures, if you will—may be espe-
,
cially relevant for certain clients. As an example, consider a psychologist working in a

py
prison setting or with a former prison inmate who was recently released. If there is such a
thing as “prison culture”—a shared lifestyle with its own unique norms, expectations, val-
ues, and so on—it would probably be wise for the psychologist to consider it in addition
co
to variables such as race, ethnicity, gender, and others. Likewise, a psychologist working
with military personnel should have some appreciation of how military culture differs
from civilian culture (Atuel & Castro, 2018). Even adolescents have been identified as
having a culture of their own, with shared values around the importance of technol-
t
ogy, peer relationships, and independence from parents (Nelson & Nelson, 2010). Many
no
other “subcultures” based on specific work settings, living communities, or other vari-
ables may represent enough of an influence on the life experiences of clients to justify
tailoring the treatment to best fit them (Arredondo et al., 1996; Truscott, 2010).
o
Interacting Cultural Variables

D
When we consider how many variables might contribute to culture, it’s hard to avoid
the conclusion that for any individual with whom a psychologist works, culture might be

multifactorial. In other words, lots of cultural variables may interact in unique ways to
shape the life experience of a client. Of course, ethnicity and race may be most important
for certain clients. But other variables might play significant roles as well.
Consider, for example, Esteban and Maria, two clients who share similar Latino/
Latina/Hispanic ethnic backgrounds. In the spirit of cultural competence, their respective
therapists should appreciate their ethnicity, but perhaps the cultural considerations should
e
incorporate other factors as well. If Esteban is a 28-year-old gay man living an upper-
ut
middle-class life in Los Angeles, while Maria is a 66-year-old heterosexual woman living
a lower-class life in a small town in rural West Virginia, the cultures of their day-to-day
lives are probably quite different in spite of similar ethnic heritage. Indeed, if they visited
rib
each other’s homes, they might find themselves living in very different worlds. Culturally
competent therapists would certainly appreciate their ethnicity, but such therapists would
also consider the way that other variables in their lives interact with their ethnicity to
t
create a unique set of cultural circumstances (Arredondo et al., 1996; Truscott, 2010).
d is
TRAINING PSYCHOLOGISTS IN
ISSUES OF DIVERSITY AND CULTURE
or
With the increasing emphasis on multiculturalism in clinical psychology comes an
increased responsibility to train psychologists to become culturally sensitive and com-
t,
petent. Graduate program directors, professors, and providers of continuing education
s
share this challenge, along with psychologists striving to educate themselves.
po
Educational Alternatives
What are the best methods for training clinical psychologists in multicultural issues?
,
Graduate programs have tried a variety of approaches (Benuto, Casas, & O’Donohue,
py
2018; Tormala, Patel, Soukup, & Clarke, 2018). Often, graduate programs include one
or more courses specifically designed to address culture. In addition, some graduate pro-
grams may weave cultural training into all the educational experiences of the graduate
co
student. Courses in psychotherapy, assessment, and research, as well as practicum train-

ing, can be designed to incorporate issues of culture. This way, issues of culture are not
considered a specialized topic to be examined in isolation but a factor relevant to all
professional activities of the clinical psychologist.
t
Another, less traditional approach to training in cultural issues emphasizes real-

no
world experience with individuals of diverse cultures. Supporters of this approach con-
tend that reading about a different culture in a book, or discussing a different culture in
class, is no substitute for immersing oneself in that culture to some extent. Thus, through
experiences that are professional (such as clinical work or research projects incorporating
o
diverse clients, participants, colleagues, or supervisors) or personal in nature, some train-

ing programs promote learning about cultural groups by interacting directly with their
D
members (Center for Multicultural Human Services, 2006; Magyar-Moe et al., 2005).
No single “best method” or consensus has emerged for training psychologists to
be culturally competent. However, leaders in this field have begun to identify essential

components for graduate training programs. For example, Fouad and Arredondo (2006,
as cited in Fouad, 2006) identify seven specific “critical elements of a multiculturally
infused psychology curriculum” that they believe will improve the training of psycholo-
gists working as practitioners, teachers, or researchers. According to these authors, grad-
uate training programs should
e
1. explicitly state a commitment to diversity;
ut
2. actively make an effort to recruit graduate students from diverse populations;
3. actively make an effort to recruit and retain a diverse faculty;
rib
4. make efforts to make the admissions process fair and equitable;
5. ensure that students gain awareness of their own cultural values and biases,
t
knowledge of other groups, and skills to work with diverse populations;
is
6. examine all courses for an infusion of a culture-centered approach throughout
d
the curriculum; and
7. evaluate students on their cultural competence on a regular basis. (Adapted from
or
Fouad, 2006, pp. 7–9)
Regardless of the methods used to train clinical psychologists to be culturally compe-

tent, an essential ingredient is that the psychologist (or trainee) reaches a deeper appreci-
t,
ation of their own cultural identity. Hardy and Laszloffy (1992) describe numerous ways
s
in which self-knowledge can be examined during training, such as in-class discussions,
in-class presentations, self-guided assignments, and assigned discussions with one’s own
po
family of origin. In the end, the ability to relate to clients of diverse cultures may depend
not only on information obtained through courses and assignments but also on an attitude
of “respect, curiosity, and especially humility” (McGoldrick et al., 2005b, p. 6). Cultural
humility, in fact, has been explored by numerous researchers in recent years and linked to
,
better outcomes for therapy clients (D. E. Davis et al., 2018; Mosher et al., 2017).
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Measuring the Outcome of

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Culture-Based Training Efforts

Let us not forget that psychology is a science, and as such we take a keen interest in
measuring the outcome of our efforts to increase cultural sensitivity and competence of
t
psychologists. But consider some of the difficult methodological questions:

no
•• How should we reliably and validly measure the outcome of culture-based

training efforts?
•• How can we reliably and validly establish a baseline for the level of cultural
o
competence of a psychologist or trainee before the training takes place?

D
•• When we assess the cultural competence component of psychotherapy, whose

opinion should we seek? The client’s? The psychologist’s? The supervisor’s?
Another interested party’s?

•• How can we make a causal connection between particular culture-based training
efforts and particular outcomes? How can we be sure that confounding or
unexamined variables aren’t responsible for the outcomes we observe?
At the moment, measuring the outcome of culture-based efforts is at a very early stage
of empirical investigation, as researchers grapple with issues such as those suggested by the
e
questions above. There is some evidence to suggest that psychologists are learning the ideals
ut
of cultural competence but are not always implementing them as often or as comprehensively
as they know they should. In other words, there may be a gap between what psychologists
“practice” and what they “preach” regarding multicultural competence (Hansen et al., 2006).
rib
On a more positive note, efforts promoting multiculturalism are clearly resulting
in some needed improvements related to clinical and research activities of clinical psy-
chologists. In 2003, D. W. Sue and Sue lamented the fact that evidence-based treat-
t
ments very rarely incorporate significant numbers of minority clients in their research
is
trials, so despite the growing number of evidence-based treatments, these treatments
may not be applicable to diverse populations. Only 2 years later, however, Muñoz and
d
Mendelson (2005) provided one of the first reports of a study attempting to establish
empirical evidence for a treatment with a specific minority population. This report out-
or
lined the development and empirical evaluation of prevention and treatment manuals
for depression and other mental health problems designed for San Francisco’s low-in-
come ethnic minority populations at San Francisco General Hospital. The authors noted
many promising evaluations of these culture-specific manuals and concluded that “cer-
t,
tain psychological theories describe universal aspects of human behavior and can thus
s
profitably inform core therapeutic strategies. However, the effective clinical application
of such strategies requires group-specific knowledge and cultural adaptation to increase
po
the likelihood of positive outcomes” (p. 797). Additional research (M. Barrera & Castro,
2006; Lau, 2006; Spilka & Dobson, 2015) has significantly advanced the efforts to adapt
evidence-based practices for specific cultural groups. In fact, as suggested earlier in the
chapter, reviews of studies that examine the outcomes of evidence-based practices that
,
have been tailored for a particular culture generally find that they work more effectively
py
than nontailored versions (Huey, Tilley, Jones, & Smith, 2014; Soto et al., 2018).
co
AN EXAMPLE OF CULTURE
INFLUENCING THE CLINICAL CONTEXT:
THE PARENT–CHILD RELATIONSHIP
t
no
Let’s consider the cultural issues related to a specific aspect of clients’ lives that might be
involved in the assessment or treatment of a wide variety of individuals and families: the
relationship between parents and their children. Perhaps the first thing that the psychol-
o
ogists should recall is that their own expectations regarding parent–child relationships
are probably influenced by their own culture and that those expectations don’t hold true
D
for everyone. For example, in some cultures (e.g., British), parenting that produces a child
who grows up, moves out, and lives an independent life is usually considered successful.
But families of other cultural backgrounds (e.g., Italian) usually prefer that their children

stay geographically and emotionally close even after
they reach adulthood. Some cultures (e.g., Chinese)
© monkeybusinessimages/istockphoto.com
tend to insist that children obey parental authority
without discussion or negotiation. But families of
other cultural backgrounds (e.g., Jewish) tend to cre-
ate a home life in which open discussion of feelings,
e
including children disagreeing or arguing with par-
ut
ents, is tolerated or even encouraged (McGoldrick
et al., 2005a). (Of course, there is heterogeneity
within any of these groups.)
rib
It is essential that the clinical psychologist seeing
an individual or family such as those described above
attain the multicultural competence to consider these } Photo 4.5
t
varying norms and implement a form of treatment that is consistent with them. Especially Norms or
is
in the United States, where diversity is extensive and on the rise, clinical psychologists are expectations for
the parent–child
likely to work with clients from a wide variety of backgrounds. And, as in this example, the
d
relationship can
cultural issue may serve as a backdrop to any number of presenting problems, including
differ across
mood disorders, disruptive behavior disorders, relationship problems, and many others. cultures. How is
or
A culturally sensitive appreciation of the Italian family, for example, might include explo- this fact important
ration of parents’ depressive feelings about a 25-year-old daughter whose successful to clinical
career has served to separate her from them. But if the family were British, an exploration psychologists
of depressive feelings in the parents might strike the clients as off the mark. Similarly, if an
t, who work with
adults, children, or
11-year-old boy had a heated argument with his parents because he didn’t want to take the
families?
s
piano lessons they had arranged, a culturally sensitive response might depend on whether
the family were Chinese, Jewish, or of another cultural background.
, po
py
CHAPTER SUMMARY
As the U.S. population has become increasingly diverse, that an individual may vary from some cultural norms,
co
multiculturalism has risen to prominence in clinical especially when acculturation strategies are considered.
psychology. Evidence of its growing influence includes The tripartite model of personal identity suggests that
books and articles on diversity and multiculturalism; an individual can be understood as an entirely unique
revisions to the DSM, including the inclusion of person, similar to members of a cultural group, or
t
no
cultural concepts of distress; the creation of culturally similar to all human beings. Cultures are often defined
relevant American Psychological Association divisions; by ethnicity or race, but numerous other variables
and the addition of ethical standards directly related may also constitute culture, such as gender, religion/
to culture. Cultural competence, for which all clinical spirituality, disability status, socioeconomic status, age,
psychologists should strive, involves cultural self- and sexual orientation. Training efforts intended to
o
awareness, knowledge of diverse cultures, and culturally increase cultural sensitivity and competence among
D
appropriate clinical skills. Knowledge of cultural clinical psychologists and trainees include traditional
norms should be accompanied by an appreciation of coursework as well as direct interaction with members
the heterogeneity of that culture and the likelihood of diverse cultures.

KEY TERMS AND NAMES
acculturation 15 etic 18 multiculturalism 2

cultural competence 7 group level 19 subcultures 21
cultural concepts of distress 6 heterogeneity 15 tripartite model of
e
cultural diversity 1 individual level 19 personal identity 19
ut
cultural self-awareness 8 microaggressions 17 universal level 19
emic 19
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CRITICAL THINKING QUESTIONS
t
is
1. In your opinion, how important is the issue of 4. If you were a client, how important would it
cultural self-awareness to clinical psychologists? be to you that your clinical psychologist had
What is the best way to increase cultural received training in cultural issues? Which
d
self-awareness among current members of the methods of training would you expect to
profession? contribute most to your clinical psychologist’s
or
cultural competence?
2. In your opinion, which level of the tripartite
model of personal identity (individual level, 5. Considering the discussion in Box 4.3 about
group level, or universal level) is most important t, heterogeneity within a culture, can you think of
in the conceptualization of clients? a cultural group to which you belong but within
which you represent an exception to a cultural
s
3. What are the pros and cons of defining culture in
tendency?
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a narrow versus broad way?
LOOKING TOWARD GRADUATE PROGRAMS

,
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The following table is a list of index entries in the these listings: They are current as of the 2018/2019
Insider’s Guide to Graduate Programs in Clinical and edition of the Insider’s Guide (which typically revises
Counseling Psychology (Sayette & Norcross, 2018) every two years); they may have changed as faculty
co
relevant to the topics in this chapter (see page XX in members retire, take new jobs, or develop new
Chapter 1 for more information about the Insider’s interests; and a graduate program’s own website may
Guide). Keep in mind a few things as you consider have more extensive or up-to-date information.
t
Specialty Clinical and Program Concentrations and

no
Research Areas Practica Sites Tracks
Acculturation Aging/Gerontology Gender Studies
African American Studies Correctional Psychology/Prisons Latino Psychology/Spanish

o
Bilingual
Aging/Gerontology/Adult Immigrant/Refugee Populations
D
Development Multicultural/Cross-Cultural/
Lesbian/Gay/Bisexual/
Diversity
Asian Studies Transgender

Deafness/Hard of Hearing Men’s Issues Geropsychology/Aging
Discrimination Military/Armed Forces Miscellaneous/Other—Global

Mental Health
Gender Roles/Sex Differences Minority/Cross-Cultural/
Multicultural Miscellaneous/Other—LGBTQ
e
Hispanic Studies
Native American Health Miscellaneous/Other—Rural
Immigration
ut
Services Integrated Primary Care
Indigenous/Native American
Religion/Spirituality Miscellaneous/Other—Rural
rib
Lesbian/Gay/Bisexual/ Mental Health
Rural Mental Health/Psychology
Transgender
Miscellaneous/Other—Rural/
Spanish-Speaking Clients
Men’s Issues Multicultural Psychology
t
Underserved Populations
is
Minority/Cross-Cultural/ Miscellaneous/Other—Women
Diversity Women’s Issues and Diversity Studies
d
Poverty Miscellaneous—Deaf and Hard-
of-Hearing
Religion/Spirituality
or
Miscellaneous—Indian Health
Rural Mental Health
Services
Veteran/Military Issues
Miscellaneous—Inner-City
t,
Women’s Studies/Feminism Populations
s
Miscellaneous and Other— Miscellaneous—Low Income
American Indian
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Miscellaneous—Socioeconomic
Miscellaneous and Other— Disadvantage
Cultural Adaptations
Miscellaneous and Other—

,
Cultural Humility
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Filipino American Psychology
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Miscellaneous and
Other—Intersectionality;
Microaggressions
t

no
Interventions With Refugees

Microaggressions

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Muslim Mental Health

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Stereotyping and Prejudice

KEY JOURNALS
Links available at edge.sagepub/pomerantz5e
Asian American Journal of Psychology Psychological Services
e
http://www.apa.org/pubs/journals/aap/index.aspx http://www.apa.org/pubs/journals/ser/index.aspx
ut
Cultural Diversity & Ethnic Minority Psychology Psychology and Aging
http://www.apa.org/pubs/journals/cdp/index.aspx http://www.apa.org/pubs/journals/pag/index.aspx
rib
Journal of Black Psychology Psychology of Sexual Orientation and Gender Diversity
http://jbp.sagepub.com/ http://www.apa.org/pubs/journals/sgd/index.aspx
t
is
Journal of Latinx Psychology
http://www.apa.org/pubs/journals/lat/index.aspx
d
or
STUDENT STUDY SITE RESOURCES s t,
Visit the study site at edge.sagepub/pomerantz5e for these additional learning tools:
po
•• Self-quizzes •• Full-text SAGE journal articles

•• eFlashcards •• Additional web resources
,
•• Culture expert interviews •• Mock assessment data

py
•• In My Practice demonstration video

t co
no
o
D


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4

DIVERSITY AND CULTURAL

What Is Cultural Competence? 7 Measuring the Outcome of

Are We All Alike? Or All Different? 18

THE RISE OF MULTICULTURALISM

The Diversification of the U.S. Population

Copyright ©2020 by SAGE Publications, Inc.

Objectives country’s population will identify at least partially as African

4.5 Define “culture” in

for training clinical authors have identified multiculturalism as a defining issue of

of the clinical/counseling field, multiculturalism represents the

second force, and humanism/person-centered psychology as the third force (Bugental,

1964). Multiculturalism, then, stands as a major pervasive influence on the work of

2 Part I • Introducing Clinical Psychology

Copyright ©2020 by SAGE Publications, Inc.

Recent Professional Efforts to

Emphasize Issues of Diversity and Culture

the increasing importance of culture within clinical psychology.

Journals and Books

Chapter 4 • Diversity and Cultural Issues in Clinical Psychology 3

Copyright ©2020 by SAGE Publications, Inc.

Journal of Black Psychology Psychoanalysis, Culture, and Society

Journal of Cultural Diversity Psychology of Sexual Orientation and Gender Diversity

Clinical Psychology: Science and Practice Journal of Counseling Psychology

Journal of Abnormal Psychology Journal of Mental Health Counseling

Journal of Clinical Psychology Professional Psychology: Research and Practice

of cultural knowledge for contemporary clinical psychologists, and their increasing

presence acknowledges the importance of the topic.

Psychological Association Divisions

4 Part I • Introducing Clinical Psychology

Copyright ©2020 by SAGE Publications, Inc.

•• Standard 2.01 Boundaries of Competence

•• Standard 3.01 Unfair Discrimination

Chapter 4 • Diversity and Cultural Issues in Clinical Psychology 5

Copyright ©2020 by SAGE Publications, Inc.

•• Standard 9.06 Interpreting Assessment Results

Source: American Psychological Association (2002), pp. 1060–1073.

DSM Efforts Toward Multiculturalism

DSM-5” (American Psychiatric Association, 2013, p. 14). In addition to information

the experience or expression of a variety of psychological problems, including anxiety

6 Part I • Introducing Clinical Psychology

Copyright ©2020 by SAGE Publications, Inc.

What Is Cultural Competence?

Chapter 4 • Diversity and Cultural Issues in Clinical Psychology 7

Copyright ©2020 by SAGE Publications, Inc.

According to D. W. Sue and Sue (2008),

Multicultural counseling competence is

ily deficiencies, especially if the difference demonstrated by the client is common or

able “isms”—racism, sexism, heterosexism, classism, ethnocentrism, or similar prejudicial

tural background. Whether a member of a majority or minority, the psychologist will

8 Part I • Introducing Clinical Psychology

Copyright ©2020 by SAGE Publications, Inc.

Knowledge of Diverse Cultures

Chapter 4 • Diversity and Cultural Issues in Clinical Psychology 9

Copyright ©2020 by SAGE Publications, Inc.

Interviews With Multicultural Experts: 5. Any other thoughts about culturally

1. In general, why is it important for of years in the country, parental

2. What can clinical psychologists (or

family; availability of community

What Is Cultural Competence? 7 Measuring the Outcome of

Are We All Alike? Or All Different? 18