( 3 page paper APA Style) Provide an analysis of the ethical, legal, and multicultural challenges/barriers that are relevant in crisis management and response.Then explain methods by which counselors can help overcome these ethical, legal, and multicultur

Counselorsvaluesprofileimplicationsforcounselingethnicminorityclients.pdf

Home >Social Science homework help >( 3 page paper APA Style) Provide an analysis of the ethical, legal, and multicultural challenges/barriers that are relevant in crisis management and response.Then explain methods by which counselors can help overcome these ethical, legal, and multicultur

Research and Theory

Counselors' Values Profile; Implications for Counseling Ethnic Minority Ciients

Andrés /. Consoli, Bryan S. K. Kim, and Dinorah M. Meyer

The authors review the empirical literature on counselors' values, describe values saiient to the 4 largest ethnic minority graups in the United States, identify similarities and dttferences between counseiors' vaiues and those of the minority groups, and discuss impiications for counseiing ethnlcaiiy different clients. Understanding counseiors' vaiues can iead to an examination of how these vaiues may affect the counseiing process, particuiariy when ciients are from ethnic minority groups that may espouse differing cultural values.

The purpose of this article is threefold. First, we review the empiricalliterature on values held by counselors and identify the common ele-ments. Second, we summarize the literature on the cultural values of the four largest ethnic minority groups in the United States and examine the similarities and differences between the values of these minority groups and those of counselors. Third, we discuss the implications of this comparison on counseling ethnic minority clients.

Counseling. Values, ond U.S. Ethnic Groups

Criticisms of the previously dominant notion of counseling as a value-free endeavor have created considerable interest in the exploration of values related to counseling (Barnes & Murdin, 2001; Consoli & Beutler, 1996). Con- trary to popular belief, many authors have argued that counselors' values have a pervasive impact on diagnoses and prognoses, counseling process, outcome assessment, counseling goals, case conceptualization, supervi- sion, personality theories, mental health perspectives, and the assessment of change in clients (e.g., Tjeltveit, 1999). Challenges to the assumptions of counselors' neutrality and the myth of value-free services have been raised primarily on theoretical grounds (e.g., Beutler & Bergan, 1991; Parrott, 1999), yet there have been some steps taken at an empirical level. For example, T. A. Kelly (1990) reviewed en:ipirical literature regarding the interaction

Andrés ¡. Consoli and Dinorah M. Meyer, De}Jarttnent of Counseling. San Francisco State University; Bryan S, K. Kirn, Departmeitt of Psychology, University of Hawaii at Hilo. Partial support ßjr this article H'lis proi'ided by NIMH Grant 3 R24 MH6J573-0MISI, which was aimrded to Andres ]. Consoli. The authors thank ¡jirrif E. Betitlcr, Susan C. Whistoti, ami Marif V. Grant for their lielpftil comments on an earlier xvrsiou of this article. Correspondence conceming this article should be addressed to Andres J. Cousoli, Department of Counseling, College of Health and Human Sen'ices, San Francisco State University, 1600 Holloway Avenue, Burk Hall, Room 524, San Francisco, CA 94132 (e-mail: consoii@sßu.edu).

Counseiing and Vaiues • Aprii 2008 • Voiume 52 181

of clients' and counselors' values and concluded that clients' values come to resemble those of their counselors through counseling. This process has been labeled convergence (Beutler, 1981), assimilation (T. A. Kelly & Strupp, 1992), and conversion (Tjeltveit, 1986). Hence, it is apparent that values are conveyed in counseling. However, as Beitman (1994) noted, "there is a press- ing need to define and describe counselors' value systems" (p. 225) in order to determine what those conveyed values are.

Beyond an interest to show counseling as a values-laden activity, there has been a growing attention to the unique counseling needs of ethnic minority individuals in the United States. This attention has been driven mainly by two factors. First, there has been a rapid ethnic diversification in the United States. For example, as of 2000, non-European Americans constituted approximately 30% of the population (Grieco & Cassidy, 2001). This group's percentage is projected to increase to nearly 40% by 2025 and 50% by 2050 (Fopulation Projections Frogram, 2000). Second, research indicates that ethnic minority individuals are less likely to seek professional psychological help than are European Americans (U.S. Department of Health and Human Services, 2001). In light of these findings, many counsehng theorists and researchers (e.g., Atkinson, 2004; Sue & Sue, 2003) have called for the counseling profession to evaluate its theories and practices in terms of its cultural relevancy and effectiveness with ethnic minority clients. These scholars pointed out that, to the extent these current theories of counseling affirm and perpetuate the predominant European American cultural norms, the professional practice that such theories support may be irrelevant or even harmful to non-European Americans. For instance. Sue, Ivey, and Federsen (1996) contended that "theo- ries of counseling and psychotherapy—whether psychoanalytic, behavioral, humanistic, or cognitive—that arose from Euro-American culture reflect the values, mores, customs, philosophies, and language of that culture" (p. 5). Sue et al. indicated that many counselors tend to believe that the values inherent in traditional counseling are universally shared by their ethnically different clients and naively seek to impose their values on these clients.

Counselors' Values Profile

A Definition of Values

Values can be defined as concepts or beliefs that function as guiding prin- ciples in counselors' lives (personal values), in selecting and evaluating their own professional behavior (professional values), in judging clients' choices and behaviors (mental health values), and in ascertaining the outcome of counseling. Although this definition presents personal, professional, and mental health values as distinct constructs, the distinction is arbitrary (see Beutler & Bergan, 1991). Furthermore, although these constructs may have separate areas of specificity, they are closely related and likely to be sub- sumed within overarching concepts such as ideology (in its broadest sense as in the science of ideas, not in its pejorative ascription), worldview, or Weltanschauung (Jaspers, 1967).

182 Counseling and Values • April 2008 «Volume 52

Influence of Theoretical Orientation on Values

As stated, theoretical considerations and empirical findings assert that counselors' values inform their practice, goals, tasks, and even their defini- tion of successful counseling. Given these influences, counselors' theoretical orientation has been hypothesized as a potential source of differing values. Various researchers have conducted cogent studies seeking to translate into empirical terms the hypothesized differences in values held by counselors who ascribe to divergent theoretical orientations (e.g., Consoli, 1996; Ma- halik, 1995). However, most of this limited empirical literature has failed to support these hypothetical differences, which suggests that there are com- mon values counselors endorse irrespective of theoretical orientation and that the common values may reflect a shared professional culture (Consoli & Williams, 1999; E. W. Kelly, 1995; Mahalik, 1995).

Surveys of Counselors' Values

We conducted multiple searches using various databases (Colorado Alli- ance of Research Libraries ¡CARL] UnCover, known as IngentaConnect; Dissertation Abstracts International [DAI]; Educational Resources Informa- tion Center lERIC]; MEDLINE; PsycINFO; and SocioFile from Sociological Abstracts) to identify studies that examined personal, professional, and/or mental health values held by counselors. We included studies if the authors had surveyed a random sample of counselors and had collected informa- tion on the sample's personal, interpersonal, and/or mental health values. Consequently, we identified nine studies (Consoli, 1994; Cross &c Khan, 1983; Haugen, Tyler, & Clark, 1991; Haupt, 1990; Jensen, 1986; E. W. Kelly, 1995; Kubacki, 1992; Mahalik, 1995; Mitchell, 1993). These studies are summarized in Table 1, including their sample sizes, instrumentation, and definitions of "values assessed." The values most strongly endorsed by counselors in each investigation and the values de-emphasized, or reflecting significant disagreement, are summarized in Table 2.

An examination of the results across the nine studies yielded an important degree of commonality in the values held by counselors. Hence, although not unanimous, this commonality supports the presence of a general values profile that can be organized primarily into four spheres: personal, inter- personal, social, and environmental. However, the general values profile is a complex structure. Counselors agree about not only endorsing certain values, but also de-emphasizing others. In addition, while endorsing a given value (e.g., independence), counselors also tend to embrace another, likely moderating value (e.g., interdependence).

The personal sphere is fundamentally characterized by the individualistic values of autonomy and independence, balanced with personal responsi- bility and interdependence. Counselors in general value a person's coping ability, flexibility, self-esteem, and self-expression, and counterbalance these personal characteristics with a person's need to accept conflict and ambiguity and demonstrate self-control. An important value in this sphere,

Counseiing and Values • April 2008 • Volume 52 183

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the construction of purpose and meaning in life, also reaches into the other spheres. The interpersonal sphere encompasses primarily the relational values of intimacy, friendship, cooperation, and benevolence balanced by the right to disagree. Counselors value receiving support and interpersonal recognition and devalue vertical or strictly hierarchical interpersonal ar- rangements. Furthermore, counselors emphasize the importance of mutual consent in relationships, such as in a sexual relationship, while relatively devalue overcontroUed sexuality and traditional morality. The social sphere primarily focuses on a de-emphasis of social power, social influence, control or authority over others, and dominance. Counselors relatively devalue social conformity, such as in doing what is accepted and proper, and being a conformist. The environmental sphere contains the value of harmony or unity in the relationship between person and nature. Counselors devalue alternatives such as control over or subjugation to nature.

In reading about these values that are commonly endorsed by counselors, one might conclude that they strongly overlap with the values that are salient for Euro- pean Americans. And although this may be the case, it is important to keep in mind that non-European American counselors may also hold these values as a result of being trained in counseUng theories and practices that are based on the European American culture. LaFromboise, Trimble, and Mohatt (1998) stated that counseling training programs "are derived from and serve to affirm the values of American culture. They are not value-free but are infused with the individualistic philosííphy and priorities of the dominant culture" (pp. 163-164). Hence, these values are pre- sented as counselors' values, rather than those of a European American group, to highlight that non-European American counselors may adhere to these values as well. We realize that this assertion merits much empirical attention and hope that scholars will conduct such research in the future. Furthermore, we acknowledge within-group variability, even within a dominant cultural framework.

Cultural Vnlijp .̂s of Fthnic Minority CWç^

In describing the cultural values of the four largest ethnic minority groups (African American, Asian American, Latino[a] American, and Native American), our intention is to frame the values in terms of that which ethnic minority persons might bring to counseling as clients. As noted, our goal is to compare and contrast counselors' values with the values of ethnic minority individuals in order to understand their impact on counseling when these individuals seek help. When describing the values salient to ethnic minorities, it is important to point out that there are both commonalities and differences among the four minority groups. One of the commonalities is that all four groups tend to have collectivistic and interdependent orientations (Sue & Sue, 2003). By way of contrast, European Americans tend to have a decreased level of collectivistic orientation but an increased level of individualism. Another commonality is the emphasis of the extended family over the nuclear family. However, beyond these commonalities, there are many important differences. The following is a description of cultural values that characterize these groups and influence the behaviors of their respective members.

188 Counseling and Values • April 2006 • Volume 52

Cultural Values Salient for African Americans

The following descriptors have been used to characterize the cultural values that are salient amor\g many African Americans: cooperation, collective respon- sibility, person orientation, self-knowledge, authoritarianism, and emotionally expressive (Casas & Mann, 1996). Also, many African Americans place high emphasis on sharing, obedience to authority figures, spirituality, respect for elders, and heritage (Wilson & Stith, 1991). Sue and Sue (2003) noted that many African American families place high value on maintaining strong kinship bonds, strong work and achievement ethics, and strong religious orientation. Both African American men and women tend to value assertive behaviors and are willing to share in the responsibilities traditionally assigned to one gender. African Americans tend to value career and educational achievement, and parents are inclined to encourage their children to develop such goals at an early age despite the obstacles produced by racism and economic disparity.

Cultural Values Salient for Asian Americans

Kim, Atkinson, and Yang (1999) identified the following 14 cultural value dimensions: ability to resolve psychological problems, avoidance of family shame, collectivism, conformity to family and social norms and expectations, deference to authority figures, educational and occupational achievement, filial piety, importance of family, maintenance of interpersonal harmony, placing other's needs ahead of one's own, reciprocity, respect for elders and ancestors, self-control and restraint, and self-effacement. Furthermore, the following cultural value descriptors have been used to describe Asian Americans: family focused, role rigidity, parental obedience and obligation, indirect expression, formality, and ancestor and elder reverence (Casas & Mann, 1996). Moreover, Sue and Sue (2003) noted that many Asian Ameri- cans tend to value hierarchical relationships, particularly in terms of age and educational level. Kim et al. found that first-generation Asian Americans endorsed the following value dimensions more strongly than did European Americans: collectivism; conformity to norms; emotional self-control; and family recognition through achievement, filial piety, and humility.

Cultural Values Salient for Latino(a) Americans

The following descriptors have been used to characterize Latino(a) cultural values: person-person centered, authority, cooperation, elder respect, saving face, collective group identity, hierarchy, and authority (Casas & Mann, 1996). Also, Gloria (2004) listed the following value dimensions as prominent in many Latino(a) Americans: familismo; personalismo; simpatía; carillo; respeto; confianza; and machismo, hemhrismo, and marianismo. Familismo (familialism) refers to having strong feelings of loyalty, unity, solidarity, reciprocity, and interdependence among family members. For many Latino(a) Americans, family is the primary source of support and dependence. However, the roles among the family members can be rigid and hierarchical (Paniagua, 1994).

Counseling and Values • April 2008 • Volume 52 189

Personalismo (personalism) refers to the value that people are more important than the tasks at hand. Many Latino(a) Americans tend to value maintaining dignity of self and others rather than focusing solely on the accomplishment of materialistic goals. Simpatía (congeniality) refers to promoting and main- taining harmonious, respectful, and pleasant relationships in which direct confrontations are avoided. Cariño (affection) refers to the personal quality of being affectionate, and, hence, many Latino(a) Americans value engaging in verbal and nonverbal expressions of endearment. Respeto (respect) refers to showing deferential behavior based on age, social status (e.g., prestige of occupation), economic status, or sex (Paniagua, 1994). Confianza (trust) refers to the promotion and maintenance of trust, intimacy, and familiarity within relationships that Latino(a) Americans have with others. Finally, machismo (male gender role) and hembrismo/marianismo (female gender role) describe specific gender roles for men and women. Men are expected to support and protect the family, while also being responsible for the welfare of friends and community. Women are expected to demonstrate strength, perseverance, and flexibility in their varied roles inside and outside of the home.

Cultural Values Salient for Native Americans

The following descriptors have been used to characterize Native Americans: cooperation, harmony with others and nature, elder respect, and accepting of what is (Casas & Mann, 1996). Garrett (2004) presented the following ad- ditional value descriptors that distinguish Native Americans from contem- porary mainstream Americans: privacy and noninterference, self-discipline in body and mind, participation after observation, reliance on the extended family, patience, and humility. In particular, Garrett highlighted humihty whereby Native Americans are discouraged from boasting about their ac- complishments and displaying behaviors that may attract personal atten- tion. Also, Garrett emphasized patience in that Native Americans generally believe that everything has its time and place in the grand scheme of things. Sue and Sue (2003) stated that Native Americans have a propensity to value sharing and giving because these are ways to promote honor and respect among themselves and with others. These authors suggested that for many Native Americans, the tribe and family take precedence over the individual. In addition, members of tribe and family value promoting interpersonal harmony by actively avoiding disagreements or contradictions and being sensitive to others' opinions. Furthermore, many Native Americans believe that spirit, mind, and body are interconnected and Wellness is related to the maintenance of harmony between these elements (Sue & Sue, 2003).

A Framework to Understand the Within-Group Variability of Fthnic Minority Clients' Voluos

When considering the effects of these values on the counseling process, it is important to keep in mind that not all ethnic minority persons will adhere

190 Counseling and yalues • April 2008 "Volume 52

equally to the ethnic minority values described earlier. Hence, it is important to situate the construct of cultural values adherence within a conceptual framework that allows it to be described as a within-group variable. One such framework involves the constructs of acculturation and cnculturafion. Redfíeld, Linton, and Herskovits (1936) first described acculturation as "those phenomena which result when groups of individuals having dif- ferent cultures come into continuous firsthand contact with subsequent changes in the original cultural patterns of either or both groups" (p. 149). As for enculturation, Herskovits (1948) first referred to it as the process of socialization to the norms of one's indigenous culture, including the values, ideas, and concepts that are salient for the culture. Recently, acculturation was described as the process engaged by ethnic minorities to adapt to the norms of the dominant group (i.e., European American) and enculturation as the process engaged by these individuals to retain the norms of the in- digenous group (Kim & Abreu, 2001).

According to Berry and his colleagues (e.g.. Berry & Kim, 1988; Berry, Kim, Power, Young, & Bajaki, 1989), individuals experience a process of adapta- tion that can be categorized into four attitudes expressed in terms of the combined level of acculturation and enculturation: integration, assimilation, separation, and marginalization. Integration occurs when an individual becomes proficient in the culture of the dominant group while retaining proficiency in the indigenous culture; this status is also known as biculturalism. These individuals have successfully reconciled conflicts that may have arisen from tbe different value systems. Due to their bicultural nature, ethnic minority persons who are in the integration status may work well with counselors regardless of which value system the counselor brings to counseling.

Assimilation occurs when an individual absorbs the culture of the dominant group while rejecäng the culture of the indigenous group. Ethnic niiinority individuals in this status typically maintain cultural values that are important in the European American culture but have no interest in adhering to their indigenous cultural values. Consequently, these ethnic minority individuals may work well with counselors who espouse the values that are consistent with European Americans but not with counselors who adhere to their indigenous cultural values.

Separation occurs when an individual is not interested in learning the culture of the dominant group but prefers to maintain and perpetuate the culture of origin. These individuals typically maintain their indigenous cultural values and may reject European American values. Consequently, these individuals may not work well with counselors who espouse Euro- pean American values but work well with counselors who adhere to clients' indigenous cultural values.

Finally, marginalization represents the attitude of an individual with no interest in maintaining or acquiring proficiency in any culture, dominant or indigenous. Marginalization is perhaps the most problematic of the four statuses because marginalized individuals will adhere to neither value system and tend to reject both cultural norms. Consequently, they may not work

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well witb counselors who espouse European American cultural values or with counselors who adhere to clients' indigenous cultural values.

In general, this model suggests that there are important within-group variations that need to be kept in mind when considering cultural values endorsed by the members of the four largest ethnic minority groups. In- dividuals who hold ihe separation attitude will likely endorse their indig- enous cultural values, whereas those who hold the assimilation attitude will likely reject these values. Those who hold the integration attitude may be more flexible in their endorsement of values and likely to strive to find a balance between their indigenous values and those of the European American cultural values. However, those who hold the marginalization attitude will likely reject both the indigenous and European American cultural values.

A Comparative Analysis of Counselors' and Ethnic Minority Groups' Values

The present review of the empirical literature on counselors' values revealed that counselors tend to endorse personal autonomy, independence, intimacy, and friendship. However, counselors seem to reject hierarchical interpersonal relationships and are likely to experience discomfort with social power and influential processes. Counselors also tend to emphasize the pursuit of meaning and purpose in life while appreciating personal characteristics such as flexibility and coping abilities. They are inclined to challenge social conformity wbile supporting a harmonious, respectful relationship with the environment.

A review of the cultural values endorsed by the four largest ethnic minor- ity groups revealed both similarities to and differences from those of the counselors. In terms of similarities, both counselors and ethnic minority persons (except for ethnic minorities who hold the marginalization attitude) tend to value promotion of harmonious and respectful relationships. Both groups endorse intimacy and friendship; thus, both groups believe that it is important to maintain positive interpersonal relationships with others that are characterized by harmony and respect, which could lead to increased intimacy. Also, both counselors and ethnic minority individuals {again except for those who hold the marginalization attitude) tend to value personal flex- ibility and coping abilities to overcome obstacles in life and to seek meaning and purpose in life.

In terms of differences, counselors seem to endorse personal autonomy and independence and reject hierarchical relationships. Meanwhile, the four ethnic minority groups—particularly individuals who hold the separation attitude—value interdependence and collectivism. These latter values are inconsistent with individualistic notions of autonomy and independence. Many of the ethnic minority groups may also have rigid hierarchical role expectations with differing levels of power, yet counselors are likely to ques- tion this type of relationship. Furthermore, counselors seem to challenge

192 Counseling and Values • April 2008 • Volume 52

social conformity, whereas ethnic minority groups may teach their members to conform to the social norms.

Implications for Counseling Practice and Training

Mitchell (1993) stated that "when values are highly relevant to a clinician, he or she may be more likely to reveal or reinforce that value" (p. 163) in the counseling context. Consequently, when counselors' values are different from those of ethnic minority clients, these clients may find it difficult to work with the counselors. VVhen counselors' values are similar to those of ethnic minority individuals, it could facilitate positive outcomes. Theory on acculturation and enculturation suggests that positive outcomes could occur when clients hold assimilation and integration attitudes, but difficulties may arise when clients hold separation or marginalization attitudes.

To illustrate these possible difficulties, we present the following three ex- amples. First, we consider counselors who are likely to stress the personal values of autonomy and independence in their professional work. They may espouse these values by paying differential attention to a client's discourse that affirms these values or by challenging a client's stance when that stance is perceived as not grounded in autonomy or independence. Consider the example of an African American client who was diagnosed with cancer and faced the decision of whether to undergo a bone marrow transplant. When the client sought help in determining directions as to how to make the decision, the counselor encouraged the client to look within and to trust what came up. The client furiously responded by saying, "What do you think this is, a Philosophy 101 course? Let's get my family in here and figure out what to do!" One reflection among many that this exchange seems to merit is that the counselor chose a strategy emphasizing the individual as an autonomous being, whereas the client responded with a more collective emphasis, seeking his family's input and participation in a shared decision-making process.

Second, the present review revealed that counselors tend to reject hier- archical relationships. Consequently, counselors may be critical of strictly hierarchical interpersonal arrangements and may promote the establishment of an egalitarian relationship. However, this attitude may be particularly challenging to clients who adhere to the value of maintaining a hierarchical relationship. For example, an Asian American client with a separation atti- tude who strongly adheres to the value of deference to authority figures may expect the counselor to provide specific advice and guidance as a physician would. However, if the counselor attempts to redefine the professional-client role in an egalitarian manner, the client could experience significant distress and incongruence leading to a premature termination from counseling.

Third, because counselors seem to devalue social conformity, they may chal- lenge clients who demonstrate significant degrees of it or may conceptualize clients' distress as emanating from too much social conformity. However, when working with a Latina American client who strongly adheres to the values related to hembrismo/marianismo, it may be inappropriate to discuss

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ways in which the client can overcome her expected role as a woman. The client may find it difficult to reconcile the demand from the counselor to overcome her gender role while trying to continue to function as a conform- ing member of her Latino(a) community. Consequently, the client could prematurely terminate from counseling.

We also should mention that it is possible to have positive outcomes when there are significant differences in values between counselors and clients. Counseling can be seen as an instrument of liberation that can transform socially oppressive practices that in fact bring many clients to counseling, for example, an ethnic minority client who grew up in a homogeneous environ- ment where spousal abuse is tolerated as a way to maintain an extreme form of patriarchal power privilege. Counselors who work with couples who have been enculturated to such customs could play an influential role in helping to change the couple's value systems to those that de-emphasize control, dominance, and authority over others. Doing so could eliminate the marital violence and lead to a respectful relationship between the partners. In gen- eral, we believe that cultures evolve and that cultural practices have many shortcomings, particularly to the extent that some practices may support the status quo where some people are in power and others are not. Yet counselors have to be extremely cautious about not perpetuating cultural stereotypes. That said, we recognize that counselors are left in a difficult position when trying to distinguish between cultural values of ethnic minorities that are emancipatory and values that are oppressive. There is no easy answer to this dilemma, but a first step might be to discuss these issues with leaders of ethnic minority communities so that counselors can become famihar with the complex set of issues that are unique to each community.

In these examples, we sought to illustrate some of the potenfial difficulfies that may be encountered when there are significant differences in values. To minimize such difficulties, a number of steps may be taken. First, should counselors make explicit their value stance to clients? Although many authors have recommended that counselors examine their values without necessarily disclosing them (e.g., Beutler, 1979), others have demanded that counselors make their values explicit prior to and during therapy (e.g., Bergin, 1985). According to the American Counseling Association's (ACA; 2005) ÁCA Code of Ethics, "counselors are aware of their own values" and should "avoid im- posing values that are inconsistent with counseling goals" (Standard A.4.b., pp. 4-5). Yet counselors encounter many situafions where their professional judgment is put to the test because many of the guidelines in the ethics code are aspirational and few are prescriptive. We believe that when ethnic minority clients consult counselors on an issue, and when no prescriptive guidelines are availabie concerning the issue and when counselors' spectrum of perceived choices is significantly narrow, counselors should make their values known and possibly refer clients to other counselors who espouse a broader if not more flexible stance regarding the clients' presenting concerns. Furthermore, counselors should continue to culfivate a lifelong enhancement of their iafitude of acceptance, because this dimension has been significantly associated with positive counseling outcomes (Beutler, Machado, & Neufeldt, 1993).

194 Counseling and Values • April 2008 "Volume 52

Second, training programs should make a strong effort to foster awareness in trainees about their own and the profession's values and bow these val- ues may affect their work with ethnic minority clients (Henriksen & Trusty, 2005). Vachon and Agresti (1992) offered a useful, three-stage model to help clarify and manage implicit values in the counseling process. The first phase seeks to facilitate the development of an awareness of the values operating in the counseling process by "translating theories, techniques, and counseling interventions into the underlying values represented" {Vachon & Agresti, 1992, p. 5U). The second phase seeks to develop an ethical framework that honors counselors' multiple responsibilities, professional and personal in- terests, and social vision. The third phase seeks to inculcate in counselors a "levels-of-explanation approach" (Vachon & Agresti, 1992, p. 512) religious and philosophy of Hfe issues whereby they can acknowledge and support a plurality of lifestyles. Vachon and Agresti's proposal seems to represent another important starting point from which to build training curricula that make explicit the significant influence of values in counseling.

Third, the profession of counseling should consider examining the values underlying the ACA Code of Ethics (ACA, 2005) and the best practice move- ment to determine if there are potential areas of conflict with the cultural values of ethnic minority groups (Hansen, 2006). Such an analysis could help determine the extent to which the values endorsed by counselors are a reflection of the profession's values and how they may be evolved to become more relevant and sensitive to the cultural values of ethnic minority clients (Watson, Herlihy, & Pierce, 2006).

The counseling profession has grown and matured significantly by ques- tioning the former position of counseling practice as a value-free endeavor (Parrott, 1999). More contemporarily, the systematic acknowledgment of counseling as a value-embedded practice has made it possible to consider traditional counseling as potentially irrelevant or even harmful to ethnic minority clients. It is now time for the profession to make these values, and their implications for multicultural counseling, explicit so they can be re- searched in an effort to help define the role they play in successful counseling experiences with all clients and particularly with ethnic minorities.

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