This week’s discussion involves the counseling sessions of a Korean family where key members are
presumed to be suffering from a generalized anxiety disorder. The therapist’s conduct is brought into
question and whether ethical codes have been broken or adhered to when providing a member of the
family with advice and actions to take concerning family matters.
The situation provided presented vaguely. However, enough information is presented to conclude that
the Korean family has strong cultural beliefs, values, and customs. Based on the notion that the family
practices a religious system that aligns with Korean culture, the therapist may have overstepped when
advising the family’s eldest daughter, after learning of concerns about the parent’s inability to grasp
American culture which substantiates the high regard for the family’s rules and customs. The
Therapist determined that the daughter needed to implement boundaries within the family and mainly
the parents in an effort of gaining independence and embarking on self-discovery. The therapist did
not consider the cultural impact the advice would have on the evident family strife and divides. The
therapist lacks cultural competency and has violated Standard 3.10 of the American Association for
Marriage and Family Therapy Code of Ethics (AAMFT, 2021) which indicates marriage and family
therapists are to reframe from diagnosis, treatment, or advising on the scope of their understanding of
presented cultural implications and boundaries.
A major factor within the counseling profession is to promote the well-being of the entire family unit
to include bringing education and cultural consciousness to the forefront of all communities (IAMFC,
Section A, 2021). In the case of the Korean family in counseling and the eldest daughter who has
adopted the American culture contrary to the traditional family rules, she is expected to follow, a clash
of two cultures and the implications on each family member's mental health suggest acculturation
functioning as a catalyst between the state of mind and Asian Americans (Chang & Myers, 1997). Key
factors indicate specific consequences take place when an individual experiences dual cultures. The
first instance demonstrates assimilation which occurs when a person can see themselves inserting the
values, ways of thinking, and key behaviors of a culture other than their own. The opposite is the case
when a person refuses to adjust to the ways of another culture while staying true to their own.
Biculturalism is common, particularly among the younger generation because young people tend to be
more accepting and present a willingness to adopt cultures other than their own specifically American
culture. Again, the Korean culture holds high regard for and attention to the key roles within the
family unit to create cohesiveness and a clear picture of each member’s duty and place in the family
dynamic (Chang & Myers, 1997).
When considering the family structure in conjunction with the Korean lifestyle. One can begin to
understand how interrupting the natural balance of the family unit can cause members to become
frustrated, and dismayed, and possibly bring into question the belief system and values once held as
core principles and way of life. So, when the therapist in question begins to insert her opinion, her
faith, and belief system knowing the magnitude of harm and damage that could be caused by
suggesting to the most impressionable member of the family to seek independence, the entire family is
now placed in harm's way. The American Counseling Association (ACA) Code of Ethics clearly
instructs counseling professionals to reframe at all costs compromising the wellbeing of every
individual and to proactively implement resolutions to avoid unforeseen harm (Code A.4.a). Likewise,
a similar standard has been set by the American Association of Christian Counselors (AACC, 2014)
Code of Ethics emphasizing the importance of “cultural competence” to include cultural traditions
when addressing the issues of all persons (ES1-500). Adhering to the established codes, in the case of
the aforementioned Korean family, the counselor is encouraged to explore the cultural implications
including religious and spiritual elements that can render insight into why the family is experiencing
heightened anxieties. Societal pressures contribute to the acculturation process in many ways and can
leave a family of a different culture feeling lost in the workforce, displaying feelings of inadequacy
concerning customs and language, and symptoms of depression and other emotional disorders surface
for older family members and younger children (Change & Myers, 1997).
The most alarming infraction is the notion that the therapist has chosen to infringe her beliefs in
Christianity on the eldest daughter. Assuming the Korean family being counseled are not Christian
base on the vague details provided, sharing personal views concerning religion and biblical principles
can be detrimental and cause greater conflict and confusion among family members. Counselors are
mandated to practice neutrality unless a client initiates and invites a discussion or is willing to
integrate their faith into the therapeutic process.
R ef eren c es
American Association for Marriage and Family Therapy (April 2021) 2015 AAMFT Code of
Ethics. https://www.aamft.org/Legal_Ethics/Code_of_Ethics.aspx
American Association of Christian Counselors (2014). Code of Ethics.
https://www.aacc.net/wp-content/uploads/2017/10/AACC-Code-of-Ethics-Master-
Document.pdf
American Counseling Association. (2014). 2014 ACA code of ethics.
https://www.counseling.org/knowledge-center
Chang, C. & Myers, J. E. (1997) Understanding and Counseling Korean Americans:
Implications for Training. Counselor Education and Supervision, 37(1), 35-49.
International Association of Marriage and Family Counselors (April 2021) Code of Ethics.
https://www.iamfconline.org/public/IAMFC-Ethical-Code-Final.pdf
