Positive self‐identity is not easily attained in this culture. This premise is supported by the pervasive number of “‐isms” (e.g., racism, sexism, heterosexism, ageism) and their adverse impact on those who are defined as inferior by the dominant way of perceiving. Examination of the conceptual system that predisposes people to these “‐isms” concludes that (a) it is the nature of the conceptual system that is inherently oppressive and (b) all who adhere to this conceptual system have a difficult time developing and maintaining a positive identity. This article postulates a new way of describing the identity development process under oppression using optimal theory (Myers, 1988). From this optimal worldview, oppression is perceived as self‐alienating and yielding a fragmented sense of self, based upon devaluation by self and others. Therefore, identity development is a process of integrating and expanding one's sense of self. Optimal theory provides a new inclusive model of identity development, which is described, along with its applications for counseling practice. No es facíl obtener una identidad positiva de uno mismo en esta cultura. Esta premisa se apoya en la gran cantidad de “‐ismos” (e.g., racismo, sexismo, heterosexismo, “edadismo”) y los impactos adversos en la gente que sería definida como inferior por la manera dominante de percibirlo. La conclusión de un examen del sistema conceptual que predispone a las personas a estos “‐ismos” es que (a) la naturaleza del sistema conceptual es inheréntemente opresivo, y (b) todos aquellos que se adhieran a este sistema conceptual tendrán dificultades con el desarrollo y mantemiento de una identidad positiva. Este artículo postula una nueva manera de describir el proceso del desarrolo de la identidad bajo opresión utilizando la teoría óptima (Myers, 1.988). Desde esta visión universal óptima, se ve a la opresión como autoalienación y creadora de un sentido fragmentado del yo, basado en la devaluación por uno mismo y por los demás. Por tanto, el desarrollo de la indentidad es un proceso de integración y amplificación de la percepción de uno mismo. Esta óptima teoría nos da un modelo inclusive nuevo del desarrollo de identidad, lo cual se describe, junta con sus aplicacions para la práctica de consejería.

The authors examine the relationships between dimensions of collective self-esteem and Africultural coping styles in a sample of African American adolescents. They found that African American adolescents with higher public collective self-esteem (i.e., the belief that others feel positively about their cultural group) reported greater use of spiritual-centered Africultural coping styles to deal with stressful situations. Results also revealed that higher importance to identity collective self-esteem (i.e., the belief that their cultural group is an important part of their self-concept) was related to greater use of collective coping strategies among African American adolescents.

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Conspicuously absent in the literature of transpersonal psy chology in its search for a paradigm is an exploration of traditional African culture and world view. Such a legacy of omission from philosophical and psychological endeavors is common. This is due to the fact that until recently African culture has been so badly misunderstood because of the imposition of alien world view in its analysis. The unity and integration of knowledge that we seek in a transpersonal paradigm has its framework already existent in the African world view and is identified in Afrocentric psychological theory.

Training multiculturally competent counselors has become a timely topic, but what underlying philosophical assumptions shape this issue? The multicultural movement has indeed contributed to our greater and much needed understanding and appreciation of the real differences among racial, ethnic, and cultural groups. The current focus on the influence of the cultural background of the individual, however, need not be at the expense of the equally important influences of individual differences and human universal tenets. The new decade for multi‐culturalism calls for balance. This article attempts to redefine multicultural counseling using an Afrocentric, holistic, optimal theory that views individuals as unique manifestations of spirit, thus sharing a common core. From this perspective, all counseling is multicultural. Multicultural counseling competencies are then reconceptualized as fundamental counseling skills achieved through self‐knowledge and a shift in worldview. As the counselor brings into conscious awareness the various aspects of himself or herself, he or she becomes aware of the universal interconnectedness and interdependence of all life. With this new holistic worldview, the differences among people take on a new meaning. This article explores the consequences of an alternate worldview on the way we conceptualize multiculturalism. The implications of this redefinition of multicultural counseling for training, practice, and research are explored. El entrenamiento de consejeros multiculturalmente competentes ha llegado a ser un tema oportuno¿ pero cuáles son las asunciones filosóficas que dan forma a este asunto? El movimiento multicultural sí ha contribuido a nuestro entendimiento y a la apreciación de las diferencias verdaderas entre grupos raciales, étnicos, y culturales. Sin embargo, el enfoque general de la influencia de la historia cultural del individuo no tiene que ser a costa de las influencias igualmente importantes de diferencias indiviudales y credos humanos universales. La nueva decada de multiculturalismo exige un balance. Este articulo intenta redefinir la consejería multicultural utilizando un teoria afrocéntrica, holística, y óptima que ve a los individuos como manifestaciones únicas del espíritu, compartiendo una esencia común. Desde está perspectiva, toda la consejería es multicultural. Se reconceptualizan las competencias de consejería multicultural como talentos fundamentales de consejería adquiridos por un auto‐conocimiento y un cambio de visión universal. Mientras el consejero lleva varios aspectos de sí mismo al consciente, él o ella se da cuenta de la interconexión e interdependencia universal de todos los seres. Con esta nueva visión universal holística, las diferencias entre la gente llega a tener un significado nuevo. Este articulo explora las consecuencias de una visión universal alternativa de como conceptualizamos el multiculturalismo. Se investigan las implicaciones de esta redifinición de consejería multicultural en entrenamiento, práctica, e investigación.