Analysis of the Causes of Intercultural Differences - Essay Example

? Therapeutic approaches within Multicultural Communities 05/30 In spite of the evidence that people from First Nations are involved inan uneven degree of mental health problems relative to other people like Canadians, many people within the population do not use Western mental health services. In this paper, we acknowledge the historical and socio-political rationale for appearing in prime cultural differences when occupying oneself with clients of First Nations. The cultural differences are based in three most commonly held titles of the competence regarding multicultural people. These are knowledge of oneself i.e. self-awareness, knowledge of other, and the therapeutic practice. We are basically concerned here with Therapeutic approaches within Multicultural Communities (Swanson, 2010). Most of the mental health issues pertain to historical and social issues linked with colonialism. These concerns had have a disastrous intergenerational effect on the communities of First Nations, even though modern Western focused service delivery is the prime focus. Inappropriately, many of the people of First Nations idealize mental health care to be culturally insensitive and inaccessible. The Nations clients are not as prone to come back after first session of counseling as compared to Caucasian clients (Swanson, 2010). In this paper, we extend the historical and socio-political rationale for been the reason to basic cultural differences. This approach to comprehending and working with cultural differences is based on the three sub ideas of multicultural capability. In what trails, we will discuss the practice and theory of these domains of multicultural capability as they pertain to counseling the clients of First Nations (McGilloway, 2010). Therapeutic approaches within Multicultural Communities To get the multicultural capability needs that we select the interventions which give respect to the values and beliefs of a cultural grouprelating to healing and health. This competence is referred to doing the right thing at right time. It pertains to the idea what is it and what is it going around?(Gallardo, 2012). The Culture-Specific Counseling is based on different perspectives on the requirement for and capability of cultural-specific counseling involvements. The multicultural counseling should endorse client-related other than cultural-related involvements. Giving a distinct treatment for each different group is not a sound decision. Many people of the First Nations are identified with multiple cultures, thus making the matters more intricate at hand. Human centered commonly focuses approaches might be the best approach to balance the scale of modern verses conventional involvements (Gallardo, 2012). Western approaches are still relevant when it comes to counseling of the people of First Nations. The First Nations client usually seems to reject the modern counseling practices but it is dealt with. Certain perspectives of the Western theory are agreeable to be deconstructed and being use for healing processes. For instance, the procedures involved in conventional practices f sharing and healing have certain types of main group therapy. The Western methods of counseling can easily be replaced is not the idea here. However, both contemporary and conventional methods can be compared and utilized alike. One should keep in touch with multicultural aspect that respects and values the diversity in all arenas. No assumption should be made to predominating the validity or correctness or effectiveness of one aspect of healing over other one. Certainly, when it relates to effectiveness, the therapeutic consequence research immensely relates to rank of a collaborative balance between the model of counselor in counseling and client global view. The balance is needed to determine an optimistic counseling result (Swanson, 2010). Accumulation strategies should be attended to as well. There is a big difference between First Nations people and the main health service providers which outcomes in varying views relating to the treatment and source of mental health related impediments. Therefore, a beginning point for collaborating with the clients of First Nations is to assess the degree wi which these clients relate to the conventional global view. Attaining a comprehension of degree of client acculturation is necessary for the trial. The four acculturation strategies include separation, assimilation, marginalization, and integration (Gallardo, 2012). The acculturation strategies related to First Nations people are: 1) Traditional in which the person speaks his or her own language and holds conventional practices, values, and beliefs, or the conventional methods of worship or customs. 2) Assimilated in which the individual only accepts the main culture. 3) Bi-Cultural in which the person accepts both conventional and main cultures. 4) Marginal in which the person may or may not be able to speak in English, in addition to his or her Native language, and is not able to fully accept both the Western culture and his or her own cultural heritage. 5) Pantraditional in which the person assimilates into main culture, but makes an effort to hold the conventional ways and traditions (Gallardo, 2012). By taking the time to realize acculturation in beginning phases of counseling permits a person to create an acculturation strategy comprised of a particular First Nations client who permits the counselor to be more obliging and favorable of global view of the client. This should be included in First Interview of the client and should be done by the counselor in pertaining to instructions as a means to fixing the rapport building strategies within therapeutic profits (McGilloway, 2010). The global age is not an important factor in the interviewee global as it does not necessarily affect the current life of people. Age might be of considerable importance as one approachthe middle age or last age of his or her life and development may be. Accessing the acculturation of a client status can pertain to and improve an efficient counseling result. Most of the student clients often take interest in participating in healing programs. Most of the student clients often acknowledge and hug the idea of conventional healing practices in spite of the prevalence of Western counseling models used in society (McGilloway, 2010). Conventional healing should never be mistaken for obsolete ritual. The counselors can bolster the students to explore their own cultural values and heritage. It can then be used as a way to further facilitate the haling process for goal accomplishment. However, this support should never interrupt in the way of ongoing respect and collaboration. Client’s preference for consequences and outcomes for counseling must be taken into account. However, as counselors, it is highly important to assess the level of client’s acculturation before coming up with anything as in any process of healing whatsoever. The client of First Nations should highly be integrated into main society. It will be dangerous to the therapeutic kinship and the procedure of counseling in actuality must accept and explore all the horizons of a person’s culture. If the explanation offered by First Nation adult is considered, the individual will return back to his or her mother to pronounce him to traditional or conventional culture(Swanson, 2010). At the same time, it is important to realize that racial and cultural stereotyping can lead to some clients to either eschew or downplay anything coming up in the way of their cultural values. Such propensity is needed in accounts of adults who were born and raised in non-Aboriginal families. The measure of psychological safety is not related to the self as self is rather presented by all sorts of pessimistic things. Nobody wants to grow up and say that I was born in so and so family and that is the reason am drunk, am stupid, am lethargic, and all the wrong stereotypes. Nobody wants that to happen(Swanson, 2010). Now comes the problem of social justice. Well social justice is important when it comes to subjugation and segregation. The social biology of a person from a social justice ideal is the mental illness symptoms which are inseparably interlinked with effects of racism and impoverishment. It is in return attributed to current and historical injustices which were imposed on First Nations people from the very beginning. Considering and comprehending this reality, it is wrong to believe that the methods of assisting people are nonpolitical and interclass (Gallardo, 2012). To build on this enhanced mental health within the community, a huge part of focus requires to be leading towards contemplating the social conditions leading to mental health impediments in first place. To do anything against is as if adjusting to the wishes of the clients or suppressing their feelings and emotions. There are therapies pertaining to the culture which must be used to address the bigger questions of unemployment, impoverishment, sexism, injustice, and racism.This takes into account widening the horizon of therapeutic treatment beyond the conventional notions of mental health care. Making use of community resources and also the support groups, they basic organizations that mostly work towards mitigating social injustice can hoist the counseling beyond the emphasis of an individual(McGilloway, 2010). There is a possibility that social justice is only named and identified in therapy context. When this takes place, people are mostly stimulated to stand against different forms of oppression such that the novel patterns of meanings are made which satisfy the feelings of self-worth and diminish failure-centered patterns. One of these approaches focuses on oppression role in First Nations mental health issues, but not in right manner of emphasizing on its effects but for the aim and objective of highlighting the response of clients. The belief stays that repression never goes uncontested and this must b applied to skillfully uncovering the resistance acts in action which basically are not noticed anymore. For instance, the sadness and tearfulness of a client are treated very badly at residential school and it leads to depression but is also notable for its resistance and one retreating to being mistreated(McGilloway, 2010). Conclusion In this paper we gave the differences between Aboriginal and non-Aboriginal counselor which must be understood by three most commonly held ideas of multicultural capability of self-awareness, therapeutic practice and knowledge of other. We described therapeutic practice and its twelve approaches in detail as well. We also suggested that historical and traditional views are important for First Nation clients in accordance with contemporary views. The cultural and political forces help to sharpen the worldwide First Nations global view. Furthermore, it is also important to assess a particular client on assimilation degree so as to eschew making unwarranted expectations about anyone’s cultural identity (Swanson, 2010). In addition, it is highly important for us to examine our own perspectives, values, attitudes, and beliefs towards First Nation clients. We must reflect and accept our own ethnocentric and racist tendencies which tend to exist in us all the time. We are humans and humans are subjected to discriminate at some point in time. Doing so, it means that we are moving forward to realize our own self, our society, and our group. It may consist of discomfort, tension, and must be made up of willingness to fairly work and confront through relatively unpleasant times. This everlasting process, which is conciliatory in nature,cannot call on the people of First Nations to ease our compunction. Rather, it is our job only(McGilloway, 2010). Bibliography Gallardo, M. E. (2012). Culturally adaptive counseling skills: Demonstrations of evidence-based practices. Thousand Oaks, Calif: Sage Publications. McGilloway, S. (2010, May 23). running header: Understanding of multicultural competence in therapy 1understanding of multicultural competence in therapy. Retrieved from http://www.academia.edu/256414/Understanding_Multicultural_Competence Swanson, D. P., Edwards, M. C., & Spencer, M. B. (2010). Adolescence: Development during a global era. Amsterdam: Elsevier Academic Press. Read More