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Introduction
Intergroup bias, a tendency to favor within-group
members and derogate out-group members, is a naturally
occurring group dynamic identified in social psychology
research, even when group membership is arbitrary
(Devine, 1995). Group formation on the basis of
race, creed, color, national origin, gender, or
sexual preference is understandable, given the diversity
of our population and the human tendency to gravitate
to those most like us. Racism, prejudice, and discrimination
are the products of intergroup biases (Devine, 1995).
Counselors must recognize racism, prejudice, and
discrimination and accept them as real in order
to better understand the living reality of clients
who, without the benefit of choice, find themselves
members of minority groups on the basis of differences
from the dominant culture in our society (Glauser,
1999). The pervasiveness of racism, prejudice, and
discrimination in world society touches us all,
one way or another, as victims, as oppressors, or
as observers (Constantine, 1999; Glouser, 1999).
Ultimately, each individual counselor must identify
and accept her/his personal capacity to help or
hinder clients whose life experiences, beliefs,
physical make-up, and/or culture are different from
their own. |
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The mission
of a counselor is not a simple one. The racial
and ethnic make-up of our multicultural society
is in itself dynamic, impacted by continuing immigration,
and cross-cultural relationships, that have become
more commonplace (Glauser, 1999). For many, it
is difficult to find a place in current social
constructions of race and racial identity development
theory and must be encouraged to claim the right
to define their own existence (Glauser, 1999).
Recognizing how those different from us fit our
personal value systems and ideal concept of societal
structure, becomes the counselor's primary task
in order to make the decision to work with a diverse
population. Both the American Psychological Association
and the American Counseling Association ethical
guidelines address this issue as a competence
issue, necessitating the referral of a client,
when counselor bias may interfere with the helping
process. Eliminating personal biases, by necessity,
is the province of the individual who holds them.
"Counselor know thyself", may be the
best advice for any counselor, especially with
respect to working with minority clients. A counselor
who is aware of her/his own limitations, when
working with members of minority groups will conform
with ethical guidelines and assure that their
clinical efforts have the potential to help rather
than do harm.
Counselors' best intentions
to eliminate personal biases can be thwarted even
after awareness of personal intergroup bias surfaces
and a conscious decision to change is made. Research
has shown that prejudicial responses, in the form
of stereotype activation, can persist long after
an individual makes the conscious break with habitual
prejudiced thinking (Devine, 1989). Individuals
low in prejudice tend to carefully scrutinize
messages from stigmatized groups (minority groups)
to guard against unfair reactions. The care they
take, while laudable, may interfere with the communication
process in interactions with minority group members
and hinder full engagement by a counselor in the
therapeutic setting (Petty, Fleming, and White,
1999).
Social dominance orientation
and right-wing authoritarianism are identified
as two major individual difference variables underlying
prejudice. Correlation analysis showed that social
dominance orientation was related to most forms
of prejudice toward two groups included in the
study (African-Americans and homosexuals). Right-wing
authoritarianism was related to negative affective
responses to and stereotyping of homosexuals (Whitley,
1999). It may be that many could have correctly
guessed the results of these two studies. But,
as the study in the previous paragraph shows,
sometimes the dynamics underlying prejudice can
be subtle and surprising. |
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| The multicultural environment in
which most, if not all, counselors function is,
to say the least, complicated. It appears imperative
that counselors get to "know themselves",
but in addition, they must work to free themselves
of habitual thoughts and feelings associated with
stereotyping and other subconscious prejudices that
may remain long after self-awareness is reached,
subtly influencing interactions with clients. A
non-racist identity requires a lifelong effort.
It is very important to not become discouraged as
we change to reflect non-racist cognitions, feelings,
and behavior (Constantine, 1999). In the process
of contributing to bias free interactions with clients,
the counselor must be courageous and trust their
conscious intent. The fear of making mistakes must
be controlled in order to truly interact equally
with clients that are different from us on the basis
of race, creed, color, national origin, gender,
sexual preference, or any other factor that may
stand out as group difference. |
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Constantine,
M. G., (1999). Racism's impact on counselors'
professional and personal lives: a response to
the personal narratives on racism. Journal of
Counseling & Development, 77, 68-72.
Devine, P. G., (1995). Prejudice
and out group perception. In A. Tesser (ED.),
Advanced Social Psychology. United States of America:
McGraw Hill.
Devine, P. G., (1989). Stereotypes
and prejudice: their automatic and controlled
components. Journal of Personality and Social
Psychology, 56(1), 5-18.
Glauser, A. S., (1999). Legacies
of racism. Journal of Counseling & Development
77, 62-66.
Petty, R. E., Fleming, M. A.,
& White, P. H., (1999). Stigmatized sources
and persuasion: prejudice as a determinant of
argument scrutiny. Journal of Personality and
Social Psychology, 76(1), 19-34.
Whitley, B. E., Jr., (1999).
Right-wing authoritarianism, social dominance
orientation, and prejudice. Journal of Personality
and Social Psychology, 77(1), 126-134. |
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