Multicultural Identities Self-Assessment Use the Hays ADDRESSING Model Template to assess your cultural identity and analyze the implications your cultural identifications may have on your professional relationships. Note: The Papers in this course build upon each other, so you are strongly encouraged to complete them in sequence. In our diverse society, multicultural competency is key for any professional in the field of psychology. It is vital to recognize that cultural identity is multifaceted and to analyze how your own cultural identifications and biases may impact your professional relationships. By successfully completing this Paper, you will demonstrate your proficiency in the following course competencies and Paper criteria: Evaluate multicultural influences on ethics for psychologists. Analyze implications cultural identifications may have on professional relationships.Analyze multicultural issues in psychology and the importance of multicultural competency in the psychological professions. Evaluate how cultural identity can affect privilege. Evaluate how cultural identity can affect bias.Communicate in a manner that is scholarly, professional, and consistent with expectations for members of the psychological professions. Write clearly, with correct spelling, grammar, syntax, and good organization, following APA guidelines.This Paper is based on Dr. Pamela Hays’s (2008) ADDRESSING model, which asks clinicians to look into their own areas of cultural influence, privilege, and potential bias. ADDRESSING stands for Age (and generational influence), Developmental and acquired Disabilities, Religion and spiritual identity, Ethnicity and racial identity, Socioeconomic status, Sexual orientation, Indigenous Heritage, National origin, and Gender. Although there are many other aspects of diversity, these are the most common aspects in the United States. Hays’s model has been a useful framework for educators, counselors, and psychologists to examine their own cultural influences, potential biases, and own perspectives. They can then develop plans for addressing how these differences might impact their work with others.ReferenceHays, P. A. (2008). Looking into the clinician’s mirror: Cultural self-Paper. In P. A. Hays (Ed.), Addressing cultural complexities in practice: Paper, diagnosis, and therapy (2nd ed., pp. 41–62). Washington, DC: American Psychological Association. This Paper will help you evaluate how your cultural memberships influence your ability to work professionally with people of similar cultural backgrounds and those with different cultural backgrounds. Many learners find this an eye-opening experience, as they have tended to focus on being the social minority or majority in one area in their lives, and not considered how all of us have multifaceted cultural identities. For this reason, all of us are likely to have experienced being in a cultural majority in some respects and being in a cultural minority in others. Further, it is inevitable that all clinicians have biases in relation to cultural identities and failure to recognize these biases creates harm. It takes more strength to acknowledge your biases than to argue that you do not have any. But such acknowledgement is the first critical step in developing strategies for improving your cultural competency around each of those biases to become a more equitable and effective practitioner. To deepen your understanding, you are encouraged to consider the questions below and discuss them with a fellow learner, a work associate, an interested friend, or a member of your professional community. When you see a person for the first time, do you have any assumptions or expectations as to how he or she may behave based on appearance?Why it is important for practitioners to be aware of their own life experiences, personal beliefs and attitudes, cultural values, social identities, privileges, biases, and prejudices?How can unexamined privileges, biases, and prejudices affect one’s professional work?What strategies can you use to ensure your biases do not impact your work relationships and decisions?What cultural populations might you work with that you currently have less cultural competence in?What guidelines for working with these populations would you consider important?What specific steps could you take to gain familiarity, understanding, and comfort with groups that you have limited experience working with? Required Resources The following resource is required to complete the Paper. Resources Click the link provided to view the following resource: Hays ADDRESSING Model Template. Suggested Resources The following optional resources are provided to support you in completing the Paper or to provide a helpful context. For additional resources, refer to the Research Resources and Supplemental Resources in the left navigation menu of your courseroom. Library Resources The following e-books or articles are linked directly in this course: Cuddy, A. C., Wolf, E. B., Glick, P., Crotty, S., Chong, J., & Norton, M. I. (2015). Men as cultural ideals: Cultural values moderate gender stereotype content. Journal of Personality and Social Psychology, 109(4), 622–635.Fowers, B. J., & Davidov, B. J. (2006). The virtue of multiculturalism: Personal transformation, character, and openness to the other. American Psychologist, 61(6), 581–594.Hays, P. (2008). Looking into the clinician’s mirror: Cultural self-Paper. In P. A. Hays (Ed.), Addressing cultural complexities in practice: Paper, diagnosis, and therapy (2nd ed., pp. 41–62). Washington, DC: American Psychological Association.Herek, G. M. (2007). Confronting sexual stigma and prejudice: Theory and practice. Journal of Social Issues, 63(4), 905–925.Johnson, W. B., Bacho, R., Heim, M., & Ralph, J. (2006). Multiple-role dilemmas for military mental health care providers. Military Medicine, 171(4), 311–315.Liu, W. M., Pickett, T., Jr., & Ivey, A. E. (2007). White middle-class privilege: Social class bias and implications for training and practice. Journal of Multicultural Counseling and Development, 35(4), 194–206.Owen, J., Tao, K. W., Drinane, J. M., Hook, J., Davis, D. E., & Kune, N. F. (2016). Client perceptions of therapists’ multicultural orientation: Cultural (missed) opportunities and cultural humility. Professional Psychology: Research and Practice, 47(1), 30–37.Silverstein, L. B. (2006). Integrating feminism and multiculturalism: Scientific fact or science fiction? Professional Psychology: Research and Practice, 37(1), 21–28. Internet Resources Access the following resources by clicking the links provided. Please note that URLs change frequently. Permissions for the following links have been either granted or deemed appropriate for educational use at the time of course publication. Carter, L. D. (2013). Multicultural competence: The Cinderella of psychology. SOJ Psychology. Retrieved from www.symbiosisonlinepublishing.com/psychology/psych…American Psychological Association. (2009). Report of the APA task force on gender identity and gender variance. Retrieved from www.apa.org/pi/lgbt/resources/policy/gender-identi… The papers in this course build upon each other, so you are strongly encouraged to complete them in sequence. Preparation Download the Hays ADDRESSING Model Template, linked in Required Resources. You will complete this template to conduct a cultural self-Paper that describes your identity in all elements of the Hays ADDRESSING model.Note:Use the template provided for all work on this Paper. Do not submit a paper. Papers will not be graded.For more information about the Hays ADDRESSING model, you may review Hays’s chapter, “Looking Into the Clinician’s Mirror: Cultural Self-Paper,” linked in the Suggested Resources. Paper Complete the table on the template and review your entries.Respond to the three questions posed in the space below the table in the template. There are no “right” or “wrong” responses for this Paper. You will be assessed on your insight and ability to recognize the implications of your privilege and biases when you work with others. Additional Requirements Written communication:Should be free of errors that detract from the overall message.Format:Use the Hays ADDRESSING Model Template provided in the Required Resources. Use current APA style and formatting guidelines as applicable to this Paper.Font:Arial, 12 point.
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Hays ADDRESSING Model Template
COMPLETE ALL AREAS OF THIS TABLE FOR YOUR ASSESSMENT
An example of a partially completed table is provided on the next page.
Cultural Group (according
to the ADDRESSING model)
How You Identify
Implications for your work.
Consider where you have
privilege and what groups
might be easy or difficult to
work with.
A. Age (and generational
influences).
D. Disability (developmental).
D. Disability (acquired).
R. Religion and spiritual
identity.
E. Ethnicity and racial identity.
S. Socioeconomic status.
S. Sexual orientation.
I. Indigenous heritage.
N. National origin.
G. Gender.
After filling out the table above, review your entries. Then respond to the following:
1. Based on your entries to the table above, evaluate three areas where you have privilege
and three areas where you do not. Provide examples of each.
2. Evaluate how your own cultural identities or other factors may possibly influence you to
have any biases in relation to others with different cultural identities.
3. Analyze the implications your cultural identifications may have on your professional
relationships.
1
THIS IS A PARTIALLY COMPLETED EXAMPLE AND IS PROVIDED TO HELP YOU
UNDERSTAND HOW TO USE THE TEMPLATE.
Cultural Group (according
to the ADDRESSING model)
How You Identify
Implications for your work.
Consider where you have
privilege and what groups
might be easy or difficult to
work with.
A. Age (and generational
influences).
Middle age (40s).
I would have difficulty working
with children and young adults
(15–20). I realize I’m too
verbal in my therapy
approach, and appreciate
clients who can have
discussions involving complex
concepts.
Gay
I know I have biases against
individuals who follow a strict
and literal interpretation of the
scriptures.
Male
I would have problems
working with individuals who
follow strict social sex roles.
(Only men can do men things,
and only women can do
women things). I find gender
and social sex roles much
more fluid.
D. Disability (developmental).
D. Disability (acquired).
R. Religion and spiritual
identity.
E. Ethnicity and racial identity.
S. Socioeconomic status.
S. Sexual orientation.
I. Indigenous heritage.
N. National origin.
G. Gender.
Reference
Hays, P. A. (2008). Looking into the clinician’s mirror: Cultural self-assessment. In P. A. Hays
(Ed.), Addressing cultural complexities in practice: Assessment, diagnosis, and therapy
(2nd ed., pp. 41–62). Washington, DC: American Psychological Association.
2
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Looking Into the Clinician’s Mirror
Cultural Self-Assessment
0
ne of my friends was in a spiritual growth group whose
members became quite close. They provided each other with
a warm, supportive environment to share their joy and pain.
Everyone except my friend and her husband were European
American, but this did not seem to be an issue until one
meeting, when my friend shared her pain about what she
believed to be a racist comment from someone outside the
group. Rather than validate her experience, the group asked
her questions about why the person would make such a comment. They seemed to be looking for a way to justify it and, in
the process, implied that she was overreacting. As the tension
built, one member objected to the time being spent on this
issue, saying, “You know, this is a spiritual growth group, not
an antiracism group.” My friend replied, “But racism is a spiritual issue for me.” Unfortunately, the group members were
unanimous in their inability to see this situation from my
friend’s perspective; the result was that she and her husband
decided to leave the group.
The dictionary defines privilege as a right or immunity
that gives the individual a distinct advantage or favor; in contrast, the term oppressed is described as the state of being burdened spiritually or mentally, suppressed or crushed by an
abuse of power (Merriam-Webster, 1983). Mclntosh (1998)
compared White privilege to an invisible knapsack that White
http://dx.doi.org/10.1037/11650-003
Addressing Cultural Complexities in Practice: Assessment, Diagnosis, and Therapy
(2nd Ed.), by P. A. Hays
Copyright © 2008 American Psychological Association. All rights reserved.
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42
SELF-ASSESSMENT
people can count on to make life easier. For example, European Americans can usually choose to be in the company of their own race when
they want to be, they are not asked to speak for their race, they rarely
have trouble finding housing because of their race, and so on.
However, as discussed in chapter 2, privilege also tends to isolate
people, cutting them off from information and experiences related to
specific minority groups that could be helpful and enrich their lives. In
my friend’s case, the privilege experienced by the European Americans
in the group led them to believe that racism was not the problem, and
because they all agreed with each other, their position of “rightness”
was affirmed. The only information they had to contradict their belief
was that provided by my friend and her husband, whose views were
easily dismissed because they were in the minority.
People all have their own unique identities and experiences, and consequently the areas in which they hold privilege vary. In general, though,
these privileged areas are often those in which people hold the least awareness. The challenge then is to recognize one’s areas of privilege and commit oneself to the extra work that is required to fill in one’s knowledge gaps
(Akamatsu, 1998; Roysircar, 2004). Toward this goal, there are a number
of practical steps therapists can take to increase their self-awareness and
knowledge. These include, but are not limited to, the following:
” investigating our own cultural heritage;
” paying attention to the influence of privilege on our understanding of cultural issues, and hence on our work with clients;
i educating ourselves through diverse sources of information; and
i developing diverse relationships with an understanding of the
influence of sociocultural contexts.
Work in each area can be facilitated through the use of the ADDRESSING framework.
Investigating Your Own
Cultural Heritage
One way to begin thinking about the influence that diverse cultural factors have had on you is by doing the following exercise. First, take a
lined piece of paper, and on the left side, write the acronym ADDRESSING vertically, leaving space to the right of and below each letter. Next,
record a brief description of the influences you consider salient for yourself in each category. If current influences are different from those that
influenced you growing up, note the salient influences and identities in
relation first to your upbringing, and then to your current contexts.
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Cultural Self-Assessment
Also, fill in every category, even those for which you hold a dominant
cultural identity, because this too is meaningful information. These categories are not mutually exclusive, so there may be some overlap between
them. For example, if you are an American Indian, you may note this
under ethnicity and/or under Indigenous heritage, depending on how
you identify. Similarly, Jewish heritage might be noted under ethnicity
and/or religion and spiritual orientation.
Table 3.1 illustrates this process using the therapist, Olivia, as an
example. Under age and generational influences, Olivia wrote, “52 years
old; third-generation U.S. American; member of politically active generation of Chicanos and Chicanas in California; first generation affected
by post-civil rights academic and employment opportunities in the
TABLE 3.1
The Therapist’s Cultural Self-Assessment: Example of Olivia
Cultural influences
Olivia’s self-assessment
*Age and generational influences
52 years old; third-generation U.S. American; member of
politically active generation of Chicanos and Chicanas in
California; first generation affected by post-civil rights
academic and employment opportunities in the 1970s.
No developmental disability.
Chronic knee problems since early adulthood, including
multiple surgeries; sometimes I use crutches to walk.
Mother is a practicing Catholic, father nonpracticing
Presbyterian; my current beliefs are a mixture of
Catholic and secular; I do not attend mass.
Mother and father both of mixed Mexican (Spanish and
Indian) heritage, both born in the United States; my
own identity is Chicana; I speak Spanish, but my
primary language is English.
Parents urban, working, lower-middle-class members of
an ethnic minority culture; however, my identity is as a
university-educated Chicana; I identify with workingclass people, although my occupation and income are
middle class.
Heterosexual; I have one friend who is lesbian.
My maternal grandmother was Indian and immigrated
to the United States from Mexico with my grandfather
when they were young adults; what I know about this
part of my heritage came from her, but she died when
I was 10 years old.
United States, but deep understanding of the
immigration experience from my grandparents.
Woman, Chicana, divorced, mother of two children.
*Developmental disability
Disability acquired later in life
*Religion and spiritual
orientation
Ethnic and racial identity
*Socioeconomic status
*Sexual orientation
Indigenous heritage
*National origin
Gender
Note.
*Connotes dominant cultural identity.
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44 S E L F – A S S E S S M E N T
1970s.” On the line for disabilities, she wrote, “Chronic knee problems
since early adulthood, including multiple surgeries; sometimes I use
crutches to walk.” She continued through the list, with some overlap
between categories, providing a general sketch of both minority and
dominant cultural influences and identities salient for her.
The degree to which this exercise is helpful depends on how far one
takes the exploration of these influences and identities. For instance, in
the first area, age and generational influences, simply recognizing your
age is not particularly informative. However, exploring the generational
influences—including historical and sociocultural contexts related to your
age and particular developmental phases—offers a rich source of material
regarding the meanings of these influences and identities (Rogler, 2002).
The following general questions can help to elicit the meanings of
age and generational influences in your self-evaluation:
i When I was born, what were the social expectations for a person
of my identity?
i When I was a teenager, what were the norms, values, and gender roles supported within my family, by my peers, in my culture,
and in the dominant culture?
i How was my view of the world shaped by the social movements
of my teenage years?
i When I was a young adult, what educational and occupational
opportunities were available to me? And now?
i What generational roles make up my core identity (e.g., auntie,
father, adult child, grandparent)?
The specific details of these questions are shaped by your particular
identity, experiences, and contexts. Returning to the example of Olivia,
her specific questions were the following:
i When I was born (1955), what were the social expectations for a
Chicana growing up in California?
i When I was a teenager (late 1960s-early 1970s), what were the
norms, values, and gender roles supported within my family, by
my peers, in Chicana culture, and in the dominant culture?
i How was my view of the world shaped by the social movements of
my teenage years (e.g., protests by Chicano farm workers, the Civil
Rights movement, the Women’s Liberation movement, and the
Vietnam War)?
i When I was a young adult (1970s), what were the educational
and occupational opportunities available to me?
i Currently, how has the growing population and solidarity of
Latinos in the United States, plus the anti-immigrant backlash
(since 2000), affected my identity and opportunities?
Cultural Self-Assessment
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The initial part of this work is individual, but the development of
questions aimed at exploring the meaning of diverse influences can be
facilitated by participation in a group aimed at increasing self-awareness
(see Aponte, 1994, regarding the importance of groups in cross-cultural
training). With large groups, I find it most helpful to divide into triads.
Individuals in these smaller groups can help you explore the questions,
and returning to the large group provides opportunities to share insights
and obtain feedback from a broader range of perspectives.
How Privilege and Culture
Affect Your Work
In the ongoing process of cultural self-assessment, an understanding of
the role of privilege in relation to one’s own identity and opportunities
is essential. The next exercise can help you recognize the ways in which
privilege affects you. The focus is on privilege (rather than oppression)
because I have found that therapists’ areas of privilege are usually the
areas they are less knowledgeable about and less aware of. In contrast,
people are usually very aware of the areas in which they feel oppressed,
because they have spent more time thinking about their experiences of
oppression.
So, for this next step, return to your ADDRESSING outline. Look
back over each category and next to the areas in which you hold a dominant cultural identity, put a little star (*). (Look again at Table 3.1 to
see the stars next to Olivia’s dominant cultural influences.) For example, if you are between 30 and 60 years of age, put a star next to *age
and generational influences. If you do not have a disability (i.e., if you
are a member of the nondisabled majority), put a star next to *developmental disabilities or *disabilities acquired later in life. If you grew
up in a secular or Christian home, put a star next to *religion and spiritual orientation. Continue on down the list, starring *ethnic and racial
identity if you are of European American heritage, *socioeconomic status if you were brought up in a middle- or upper-class family or are currently of middle- or upper-class status, *sexual orientation if you are
heterosexual, *Indigenous heritage if you have no Indigenous heritage,
*national origin if you live in the country in which you were born and
grew up, and *gender if you are male.
Now look at your ADDRESSING self-description with attention to
the stars. Every individual has a different constellation. However, because
a majority of therapists in North America hold membership in dominant
ethnic, educational, and socioeconomic groups (e.g., only 8% of mental
health providers are of ethnic minority identities; Puryear Keita, 2006),
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46
SELF-ASSESSMENT
when I do this exercise in the United States, people are often surprised
by how many stars—that is, how much privilege—they have. This is
true even for therapists who hold a minority identity in one area but are
privileged in others (e.g., generational status, educational level, socioeconomic status, sexual orientation, or physical abilities).
As you may notice, this task of recognizing the areas in which we
hold privilege is not a simple one. Privilege can change over time—for
example, for a person who grew up in poverty but now lives a middleclass lifestyle. Privilege also varies depending on context. For example,
a middle-class older Chinese man living in British Columbia may experience little privilege in relation to the dominant Anglo majority. However, within the Chinese Canadian community in Vancouver, the same
man’s age, gender, and socioeconomic standing may give him significant privilege. In fact, he may be seen as quite powerful in his particular community.
Perceiving one’s own privileges can be as difficult as seeing one’s
own assumptions. As Akamatsu (1998) noted,
the underlying duality—the coexistence of one’s own privileged
and targeted positions—is not easy to apprehend emotionally. It
requires a more complex view of identity, in which contradictory
experiences of advantage and disadvantage form ragged layers.
This demands a particular sort of “both-and” holding that relies
on the ability to “contain opposites.” (p. 138)
Values
As systems of privilege work to maintain the status quo, they also reinforce the values of powerful groups. Because the field of psychology is a
privileged profession, its values are often synonymous with those of the
dominant culture (Moghaddam, 1990). Many therapists, although recognizing that biases occur in the larger culture, fail to see the biases in their
own theoretical orientations and believe that their particular approaches
are relatively value-free (Kantrowitz & Ballou, 1992). These therapists
are vulnerable to making assumptions without being aware that they are
doing so. On the other end of the continuum are therapists who believe
that their political and social values are “the healing elements of their
therapies”; problems arise when these therapists believe that their views
concerning social roles and personal morality are the “therapeutically
correct standards for healthy functioning” (Aponte, 1994, p. 170).
Not surprisingly, there is evidence that clinicians’ personal beliefs
and lifestyles are reflected in their values concerning therapy. In one
study (Jensen & Bergin, 1988), religiously oriented therapists rated religious values as more important in mental health than did less religious
therapists. Practitioners in their first marriage valued marriage more
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Cultural Self-Assessment
highly. Psychiatrists and older therapists “valued self-maintenance and
physical fitness more than did nonphysicians and younger professionals,” and psychodynamically oriented practitioners believed that “selfawareness and growth values were more salient to mental health and
psychotherapy than did behavior therapists” (Bergin, Payne, & Richards,
1996, p. 306).
Because the psychotherapy field is so dominated by European American practitioners, European American values are often simply not perceived. Take the example of individualism. A random sample of 229
psychologists (96% were non-Hispanic White) clearly endorsed individualistic values over others (Powers, Tredinnick, & Applegate, 1997, p. 214).
This emphasis contrasts sharply with the greater weight given to interdependence, group cohesion, and harmonic relationships in other cultures
(S. C. Kim, 1985; Matheson, 1986).
Furthermore, individualistic values influence the concepts used to
measure success in therapy—for example, “self-awareness, ^/-fulfillment,
and .se//-discovery” (italics added; Pedersen, 1987, p. 18). Although family
systems theories offer a potential solution to this individual focus, they,
too, suffer from European American biases. For example, the value placed
on the individuation of family members may lead a therapist to diagnose
an East Indian family as “enmeshed” despite the normality of their behavior within an Indian context (see Rastogi & Wampler, 1998).
Self-disclosure and emotional expressiveness are similarly valued
by the field and often seen as central for progress in therapy. However,
many clients are cautious about sharing personal information. Among
Asian Americans, such reserve may be viewed as a culturally appropriate sign of maturity and self-control rather than as pathological resistance (S. C. Kim, 1985). For Arab and Muslim people, a reluctance to
self-disclose may reflect values that emphasize the importance of family over the individual and a desire to protect the family’s reputation
(Abudabbeh & Hays, 2006; Ali, Liu, & Humedian, 2004). Similarly, among
Orthodox Jewish people, avoida …
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