Ethics and Rank Differences - Essay Example

Trans –Cultural Counselling: Ethics and Rank Differences Introduction Counselling requires openness, acceptance, non – judgemental attitudes and staying free of prejudice. The smallest of things could trigger a judgement or a prejudice when the client and counsellor share very different experiences, opinions and attitudes. Giving in to these judgements and prejudices can derail the counselling process; and the clients suffering could increase rather than reduce. When the counsellor and the client come from two different cultures; this potential problem increases multi-fold. Lack of knowledge about the other’s culture, traditions and norms, inter-racial prejudices, social rank and many more elements can cause a problem. It is necessary at such times to be more careful than usual about keeping an open mind; and treating all information in the right context. Power Every individual wields some power; often unconsciously. This power manifests itself in the acts, choices, decisions and attitudes of the person. It is, in essence, the ability of a person to be able to control his or her environment. This power could belong to the internal factors that make up a person; or to the position held by that person in a given scenario. The power that comes from the person’s opinions, attitudes, or choices is called Personal power, since it is a part of the individual self. On the other hand, the power that is ascribed to a position is the power of Authority. This is the power that the individual who controls the outcome of the situation for the other, more vulnerable person. (Blau, 1964) As a counsellor, one wields both, personal and authority types of power over the client. On the other hand, the client has only personal power in most situations. Although the position of being the client is not lacking in power per-se; often the client is very vulnerable and needs the support and guidance of the counsellor. Such a client is not likely to acknowledge the power they have; and consider themselves at a lower position as compared to the counsellor. Most clients come in expecting that the counsellor will be an expert who will help them nullify their problems. They expect the counsellor o know more than they do; to be able to make more sense of situations than they have been able to. These attitudes of clients give the counsellor a lot of power in a counselling situation. They have the power of guiding the process of counselling; choosing the goals to be worked upon, and the method in which the issues at hand will be resolved. As the expert in the counselling situation, they are expected to make choices about what is best for the client; and to steer the session in the direction that is most likely to help. If a counsellor is taken in by his or her own opinions or misapprehensions about the client, the resultant effect could be detrimental to the clients’ wellbeing. This would also go against the maxims of minimal harm, and client welfare which are at the heart of the ethical code for counsellors (Bond, 1993). Rank Another important aspect that related to the concept of power is the concept of rank. The rank or position within a social hierarchy can affect the extent of power that a person perceives they have. A person higher in the social hierarchy is likely to unconsciously perceive that they have more power; and this may affect their behaviour in many small but significant ways. Typically, a person with more power is less attendant, likely to use more heuristics in making decisions and forming opinions. In the counselling situation, if the counsellor has more social power than the client; then it is likely that the counsellor may unconsciously listen less to the client; and form more harsh opinions that are affected by heuristics like prejudice and stereotypes (Berger et. al., 1972). Also, a person from a higher social rank is less likely to have interacted with a person from the lower classes intimately; and so is more likely to lack factual information about that person. Thus, when interacting with a person from a lower class or rank, it is likely that the person from a higher social rank will rely on stereotypes – which could be rather convoluted versions of the truth – when making judgements and forming opinions. When this occurs in a counselling situation; it can be extremely traumatic for the client, as well as being a violation of almost all the ethical principles of counselling. Thus, a counsellor who chooses to be involved in trans-cultural counselling needs to be sensitised to the possibility of such an occurrence at all times. They need to have examined and resolved their issues pertaining to class, rank, diversity and cultural identities that are foreign to the experiences of the counsellor (Garcia et. al., 2003). Most of an individual’s opinions about the world and its inhabitants are shaped by their experiences; significant among them being cultural, religious and familial experiences. For a significant period of one’s childhood, these factors control the experience available to a person; and thus, the information opinions and perspectives that are available to that person. This lays down the foundation for future, adult experiences. It is often seen though, that casual experiences are not enough to wipe out the effects of the stereotypes and prejudices that are grounded in childhood experiences (Henry & Pratto; 2010)). Often, one or two experiences are automatically assumed to be Exceptions – to – the – Rule. With minority populations, the likelihood of such experiences occurring is even lesser statistically; and so the stereotypes continue into adulthood. For a counsellor, all these concerns need to be addressed before starting intensive work. When a counsellor’s response comes from the prejudiced or stereotypical roots, this affects the counselling relationship (Garcia et. al., 2003). Case study In the present case; the client belongs to the Romanian tribe, whereas the counsellor comes to a typical English family. This is a classic example of the client coming from a lower social rank, and a minority as compared to the counsellor. The traditional English stereotype about the Romanian of Gypsy people is that they are nomads, and have less than ideal concepts of ownership and propriety. This is a stereotype that has infiltrated the media, literature and psyche of the English community. But there is more to the Romanian people than that. The Romanian are a nomadic people who are found in most parts of Eurasia. They are said to have originally come from the Indian sub-continent, and then travelled throughout Europe over the last ten centuries. Tribes have established themselves in different parts of the continent; and often, the local flavour has been imbibed by the particular tribe. The Romanians have a colourful costume, and pay great emphasis to the arts. They are a strongly patriarchal race, and the roles of men and women are defined clearly. The responsibility of earning the significant income rests with the males; while the women are responsible for the upkeep of home and family; contributing to the income when necessary with traditional skills. Music and dance are an important part of their culture, and passing them to the next generation is an important part of the education of children (Dani, 2007). Since they are mostly nomads, they rarely are able to keep their children in school. It also seems that they are not given to considering traditional education very important; and will homeschool their children. A preference towards vocational and cultural education dominates this home education (Fennell, 2011). For the Romanian’s, the nomadic way of life is a part of the culture they come from. They are not lured by the possible riches associated with settling down in one place; a choice that has made most of Europe finds them not only difficult to understand, but also a threat. They have been ostracised in many countries, and find their possessions and life at threat in others. Often, the Romanian tribe is viewed with suspicion for their being different; and marginalised in state and private help. The most common stereotypes associated with them in England are that they are less educated, dirty, earn through circuses and shows and are not trustworthy. It is often forgotten that alternate styles of education are not necessarily inferior to the school and college based education; hygiene often has a lot to do with the work an individual is involved in; many Romanian workers are eager to fill in as seasonal labour where required; and the statistical incidents of untrustworthy behaviour are not as significant, as possibly a different outlook towards work or social exchange. Even the Romanians are human is that they are as capable of choosing inappropriate means of responding to real or perceived slights; and few could say that they experienced untrustworthy behaviour without having acted on a prejudice or stereotype themselves. Impact on the Counselling Situation The client has been sent for counselling for anger issues. Given the differences in culture and social rank between the counsellor and client; it is important to be wary of certain factors that could affect the counselling process. The counsellor, before coming in contact with the client, has had no significant interaction with members of the Romanian community; and thus, is not very well informed about the peculiarities of the community. It is thus necessary that the counsellor find unprejudiced documentation of the lives and culture of the Romanians. It is possible to get some leads from the client himself; but the counsellor should take care that the client is not made into a source of information – a rather unethical way of dealing with the situation (Bond, 1993). Instead, books, research papers, and other genuine resources need to referred to in order that the counsellor is informed enough to understand the context within which the client presents his problems. (Asherman & Asherman, 2001). The conversation may go as such: Counsellor: Good morning R. How are you doing? How can I help you? Client: I’m scared and angry and upset! They have deported my brother because he was not a political refugee. He has to go away... where will he go? And what about us? Will we be sent next? I need to understand why they are doing this..... Counsellor: is that what has been making you angry? Client: yes, I am mad with worry and fear. We have lost others and I don’t want to lose touch with him too. Counsellor: you do not have much contact with your family outside this country? Client: no. I don’t. Counsellor: but you do have family that you would like to meet? Client: yes. Counsellor: Do you think your brother will be happy to see the rest of your family? Client: No. We ran away from there. There is no family we know of. I don’t think any one’s alive. Counsellor: you have not been in touch? Client: no. The family was travelling and when they reached ____ we lost contact. There are a lot of people who have died in that place. That’s why we like it here even though w are not trusted. Counsellor: has this situation made you feel untrusted also? Client: of course. My brother came here two years before me. He has no charges on him, no problems. But still they deny him a visa because he is a gypsy! Counsellor: what makes you feel this was due to your ethnic background? Client: because many others with my brother got their visas. And they are no-where as good as him at work, or in their conduct. But they get the recommendations; not B. Counsellor: but if you are so angry about how they treat you, what makes you wish to stay? Client: because distrust is the best treatment we gypsies get. The counsellor also needs to understand at this point, the experiences of a marginalised minority when interacting with a member of the majority. The socio – political experience of a minority affects the psyche such that they may grow up expecting prosecution. Such a person would be on the defensive when faced with a problem situation, and may tend to read things worse that they actually may be. The counsellor needs to understand the context from which this aggrieved perspective has developed; and interpret it’s severity with caution. Another important aspect is that the points of reference in the cultures of the client and counsellor could be significantly different; and the counsellor needs to understand that ‘normal’ or ‘regular’ in the culture of one need not be the same in that of the other. Where is doubt, it is necessary to clarify with the client as to the reference point; or the meaning ascribed to a particular idea or event? As a counsellor functioning within a socio-legal system, and one now aware of the experiences and frame of reference of the client; this case needs to be handled with care. This client is working in the country, but is not a citizen. His brother, who held a similar visa, has had his visa extension rejected; and so he is required to leave the country. The family has found safety in this country as compared to previous experiences, and do desire to work here for some time. Future plans are not made. The client is aggrieved because of the perceived injustice meted out to his brother. The fears and concerns that fuel his distress need to be understood before passing judgement on the legal aspect. It is necessary that the counsellor help the client cope with the stress he is experiencing; and empathise with his concerns. Together with the client, the politico – legal standing of the client as well as his brother should be examined, and the client should be helped in understanding the legalities involved and the reasons for the same. Counsellor: Do you know the reasons due to which your brother’s application has been refused? Client: Yes. It’s because he is an economic migrant, and not a political refugee. Counsellor: Perhaps your brother and you should think of applying for being considered political refugees. It is possible; did you know? Client: How do we do that? No one has said anything to us about it. Counsellor: We can discuss with someone from legal counsel if you would like to do so R. Client: oh! I didn’t know. No-one has been so helpful. They are mostly caustic because they think we steal their jobs. Counsellor: here you are assured of help. But it will be a commitment you will need to make. You will need to show the motivation to be good citizens. Client: Of course. I would definitely want to go ahead with this. Counsellor: alright. I will set up the appointment for as soon as possible. Client: thank you. Counsellor: but I will need you to make another commitment. You were sent here due to anger issues at work. We have discussed why you have been feeling like this and have tried to understand all sides to this situation. But you need to actively try and come to terms with these emotions. Client: I do feel motivated now. I’ll do it, I promise. Counsellor: once we have cleared out the legal aspects and seen what you and B are eligible for; we can start working on this area. Client: alright. Furthermore, it is the task of the counsellor to then help the client find a solution to his concern; and point him to the legal aid he may require. Once the possibilities afforded to him are discussed with legal counsel as well, the counsellor can now help the client take the steps required to pursue the chosen course of action. Support and understanding must be offered in the succeeding weeks so that the client does not feel alone in his efforts, and meanwhile, the counsellor also helps him make choices for the long term that would be beneficial to all concerned, and also would be within the framework of the law so as to avoid future complications. Conclusion In a trans-cultural situation, it is important that he counsellor be matter of fact, and focused on the problem while respecting the heritage of the client. This will help the client form a trusting, and nurturing relationship that will mirror back respect; and will provide him with the impetus to grow and flourish. References: Asherman, I., and Asherman, S. 2001. The negotiation sourcebook. (2nd ed.) Amherst, MA: HRD Press Berger, J., Cohen, B. P., and Zelditch, M. 1972. Status Characteristics and Social Interaction. American Sociological Review. Vol. 37 ( 3). pp. 241-255  Blau, P. 1964. Exchange and Power in Social Life. New York: John Wiley. Bond, T. 1993(a). Standards and Ethics for Counselling in Action. Sage:London. dArdenne, P. M. and   Mahtani, A. 1999. Transcultural Counselling in Action (Counselling in Action series). London: Sage. Dani. 2007. The History of the Sinti and Roma people. Retrieved from http://thegypsyconnection.blogspot.com/2007/12/history-of-sinti-and-roma-people.html Fennell. M. June 2011. Romani people. Retrieved from http://en.wikipedia.org/w/index.php?title=Romani_people&action=history Garcia, J. G., Cartwright, B., Winston, S. M., Borzuchowska, B. 2003. A Transcultural Integrative Model for Ethical Decision Making in Counseling. Journal of Counseling & Development. Vol. 81( 3). Pp.268 – 277. Henry,  P. J. and Pratto, F. 2010.. "Power and Racism". In Ana Guinote and Theresa K. Vescio. The Social Psychology of Power. Guilford Press. Palmer S. and Laungani P. 1998. Counselling in a multicultural society. USA:Sage. Read More