The authors have attempted to increase counselors' understanding of Vietnamese men in the U.S. by discussing masculine gender role socialization influences from Vietnamese culture, including the ritual of nhâu (a ritual of male bonding through binge drinking). The authors also provided a gendered context to the refugee experience, acculturation issues, and experiences of racism in the U.S. Los autores tratan de aumentar el entendimiento de consejeros de los hombres vietnamitas en Estados Unidos. Hacen esto por medio de una discusión de las influencias de la cultura vietnamita sobre la socialización de los roles de genero masculino, incluyendo el ritual de nhâu (un ritual de crear vinculos entre hombres por medio de emborrachamiento). Los autores también proveen un ámbito del genero para la experiencia de los refugiados, la cuestión de la aculturación, y las experiencias de racismo en Estados Unidos.

The authors examined the relationship between racial identity statuses and the use of psychological defenses in 80 African American college students who completed the Black Racial Identity Attitude Scale (J. E. Helms & T. A. Parham, 1996), Defense Mechanism Inventory (G. C. Gleser & D. Ihilevich, 1969), and the Defense Style Questionnaire-40 (G. Andrews, M. Singh, & M. Bond, 1993). The canonical analysis indicated that pre-encounter and encounter ego statuses were positively related to neurotic psychological defenses as well as defenses of principalization and reversal. The immersion ego status was positively related to immature psychological defenses as well as turning against object and projection. The emersion ego status was positively related to mature psychological defenses as well as turning against object and projection. The authors believe these results provide additional support for J. E. Helms's (1995) racial identity model, because racial identity ego statuses predicted how African Americans managed painful affect. The discussion also focuses on implications of these results for counseling and future research. Racial identity development has been recognized by counseling psychologists as having important implications for both counseling and other professional activities (Atkinson & Thompson, 1992). Racial identity has also received substantial attention in the psychological literature as central to multicultural counseling (Ponterotto, Casas, Suzuki, & Alexander, 1995) and has been described as one of the three most influential theoretical constructs in multicultural counseling (Atkinson & Thompson, 1992). According to Helms's (199S) model of racial identity, members of all socioracial groups experience the sociopolitical constructions of racial classification with predictable psychological consequences, namely internalized racism (Helms & Cook, 1999). Her racial identity model describes "the process of development by which individual members of the various socioracial groups overcome the version of internalized racism that typifies their group in order to achieve a self-affirming and realistic racial-group or collective identity" (Helms & Cook, 1999, p. 84).The result of this process of development is the expression of racial identity ego statuses that range from least to most sophisticated with respect to one's management of racial stimuli. More specifically, development occurs by way of an evolution in which statuses are defined as the dynamic cognitive, emotional, and behavioral processes that govern one's interpretation of racial information in his or her interpersonal environments (Helms, 1995). In other words, statuses give rise to schemata that lead to behavioral manifestations of the underlying statuses. Helms (1995)

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