Ethnic validity in psychotherapy.

Abstract

An ethnic validity model is presented as an alternative framework from which psychotherapy can be conceptualized and practiced within and across ethnic groups. This model is advanced in response to research findings, to evidence of ethnocentric biases in American psychology, and to criticisms of public policy. An ethnic validity model emphasizes that there are a variety of ways of living (of being human) each of which offers strengths and limitations. The model addresses the convergence, divergence, and conflict between different ethnic world views and their consequent emergence in cross-ethnic patterns of interaction. It emphasizes the importance of attending to those possibilities in understanding and conducting psychotherapy and the potentials of growth for both therapist and client from doing so.Over the past two decades researchers and practitioners representing a variety of interests and perspectives have criticized the paradigms of

Conceptualizing cultural and gendered identities in psychological therapies

“…We do, however, note that, although Littlewood (1992) takes representations of gender to elaborate his case for intercultural therapy, he does not really develop the line of argument to theorize the ways gender and racialized identities mutually interact. We note also the fact that, outside these contexts, the debates about intercultural therapy are much more developed in the US, as a reflection of the different histories of immigration and settlement and general topology of 'race' in the US and UK (see, e.g., Tharp 1991; Sue and Zane 1987; Tyler et al 1985). However, precisely because of those differences, we draw on the US discussions as helpful, but not as emulable projects.…”

“…There is now a large (and largely US-based) literature about qualities and attributes around which therapists and clients might be matched, including gender, cultural or 'racial' background, religion and age (e.g. Sue and Zane 1987;Tharp 1991;Tyler et al 1985). The difficulty here is that the more dimensions of difference are acknowledged, the more elusive matching for 'sameness' becomes.…”

“…This has now extensively documented the particular and contrasting patterns of exhibition and treatment of mental health difficulties across cultural minorities and majorities (Cochrane 1977;Littlewood and Lipsedge 1982;Ahmad 1992 Sue and Zane 1987;Tyler et al 1985). Discussions in Britain of transcultural psychiatry (e.g.…”

Challenges facing Chinese International students studying in the United States

“…For example, client variables include the clients" class background, linguistic background, and language proficiency. As for therapist variables, those could be the therapists" own cultural biases and prejudices against Asian Americans, lack of intercultural skills and training biases (Sue and Sue, 2013;Tyler et al, 1985). Wilton and Constantine (2003) also suggested a solution to increase the chance for international students seeking counseling services.…”

Cultural competency in genetic counseling

“…When feelings, thoughts, assumptions, and biases have not been examined, a person may presume his or her worldview as universal and just (Pedersen, 1985;Pedersen, 1987;Sue and Sue, 1990;Tyler, Sussewell, and Williams-McCoy, 1985). Genetic counselors may be operating from this universalist perspective by primarily focusing on other worldviews rather than examining their own (Wang and Punales-Morejon, 1992).…”