Introduction

What is multicultural counselling? and how is it different from any other type of counselling?
There are so many things we might be wondering to the extent that can a counsellor from one
culture effectively counsel someone from a different culture. Isn't counselling for everyone
the same? Graduate students frequently ask questions like these as they begin their first-class
session in a multicultural counselling course.

Multicultural therapy can be defined as a working partnership between a counsellor

and a client that considers both the counsellor’s and the client's personal dynamics as well as
the dynamics of their respective cultures. As a result, multicultural therapy considers varied
clients' cultural origins and personal experiences, as well as how their psychological needs
can be identified and satisfied through counselling. (Lee, 2006; Sue & Sue, 2012)

The concept of multicultural counselling has sparked the development of a general

theory of multiculturalism, which is now regarded as the profession's fourth theoretical force
(Pedersen, 1991a). As a result, multicultural theory joins the other three major traditions as a
primary explanation of human development—psychodynamic theory, cognitive behaviour
theory, and existential–humanistic theory. The idea behind multiculturalism is that both the
client and the counsellor bring a variety of cultural characteristics to the therapy relationship,
such as age, gender, sexual orientation, education, handicap, religion, ethnic background, and
socioeconomic status. In essence, cultural variety is a feature of all counselling partnerships;
hence, all counselling is multicultural. (Pedersen, 1991b).

This transformation of multicultural counselling into a theoretical force necessitates

the application of some key concepts in both theory and practise. There are six main concepts
of intercultural counselling, according to the definition given previously:

1. The term "culture" refers to any group of people who identify or associate with one other
because they share a shared goal, need, or background.
2. Cultural differences exist and have an impact on all human relationships.
3. All therapy is done on a cross-cultural basis.
4. Human variety in all its forms is emphasised in multicultural therapy.
5. Counsellors who are culturally competent gain the understanding, information, and
abilities necessary to effectively intervene in the lives of persons from various cultural
backgrounds.
6. Counsellors that are culturally competent are also globally literate.
 It has been acknowledged by the American Counselling Association (ACA) as the
following definition of counselling: "Counselling is a professional relationship that assists
various individuals, families, and groups in achieving mental health, wellness, educational,
and career goals" (ACA, 2010). Specifically, this concept highlights the fact that counsellors
will encounter persons from a wide range of cultural backgrounds while assisting in the
facilitation of interpersonal connections. This idea implies the need of counsellors having the
awareness, knowledge, and skill to support individuals, families, and groups in ways that are
sensitive to and inclusive of cultural realities.

In this context, the American Counselling Association (ACA) has developed a set of
skills that serve as the foundation for effective practise when counselling across cultures
(Arredondo et al., 1996). These skills reflect a counsellor’s level of awareness, knowledge
foundation, and skill set that allows them to deliver culturally sensitive assistance to clients.
The section that follows outlines a conceptual framework for the development of the
competences regarded necessary for cross-cultural counselling.

Three themes make up the multicultural dimension. These topics are related to
multicultural counselling theory and practise:

1) Multicultural Counselling Theoretical Knowledge

2) Cross-Cultural Encounters
3) Cross-Cultural Skill Development

Counsellors must have a knowledge base that incorporates culturally different

perspectives on the nature of helping and its impact on human development in order to
design, implement, and assess services in a cross-cultural setting, in addition to traditional
counselling theory. Sue et al. (1996) developed a multicultural counselling theory. Counsellor
and client identities are interwoven in various levels of experience and circumstance,
according to this metatheory of counselling. It claims that counsellor and client attitudes are
impacted by the dominant and subordinate relationships among groups, and that cultural
identity formation is a primary determinant of both. Cultural identification refers to a person's
a feeling of kinship to a cultural group as well as the aspect of one's personality that can be
traced back to that group. Cultural identity can be defined as a person's inner picture of
oneself or herself as a member of a cultural group as well as a distinct human being.

It is at the heart of an individual's beliefs, social forms, and personality traits that define
different cultural realities and worldviews. The formation of a person's cultural identity is a
primary predictor of his or her attitudes toward himself, others in his or her cultural group,
and those of other cultural groups (Sue et al., 1996).

The development of a cultural identity has been discussed in relation to numerous

cultural dimensions. There are developmental models that explain different aspects of cultural
identification, such as racial/ethnic identity, among others. Identity as a homosexual, gay,
lesbian, or bisexual person, as a feminist or womanist, or as a biracial person.

Multicultural theoretical knowledge must also contain the concept that counselling is
most likely to be more effective when modalities and goals are in line with the client's life
experiences and cultural values. As a result, multicultural theoretical knowledge must also
contain an understanding of the value of multiple assisting roles played by culturally diverse
groups of people.

Understanding how social systems work in terms of how they treat culturally diverse
groups of people is another important part of intercultural knowledge. Systemic pressures
such as racism, sexism, heterosexism, classism, and ableism can have a negative impact on
psychosocial development and wellness, and culturally competent counsellors must be aware
of this.

The ability to gain working knowledge and information about certain groups of
individuals is required for multicultural competency. This should include knowledge
regarding culturally diverse groups' histories, experiences, customs, and values. The
acquisition of such knowledge, on the other hand, should not be restricted to books, classes,
or workshops. Continuous professional and, perhaps more importantly, personal encounters
with people from other cultural origins are critical ways to acquire such knowledge. Having
such experiences may mean venturing beyond of one's own cultural comfort zone and first-
hand experiencing diversity. The ability to get above stereotypes and perceive people as
individuals within a cultural context is a vital component of every cross-cultural contact.

Counsellors must have a repertoire of abilities before entering a cross-cultural

assisting relationship. They should create counselling ideas and approaches that are in line
with their clients' life experiences and cultural beliefs. The following assumptions should be
used to guide skill development.
 Cultural difference exists and should not be overlooked during counselling sessions.
Second, cultural distinctions are simply that is distinctions.

Deficiencies or pathogenic deviations are not always present. This means that, despite
evident cultural differences between helper and helpee, you should be able to meet customers
where they are. Third, it is critical to avoid prejudices and a monolithic worldview while
working with clients from culturally different groups. Counsellors must consider clients as
people within a cultural environment.

A culturally competent counsellor’s counselling toolbox should encompass a variety

of theoretical methods. It is critical that one's counselling approach be eclectic enough to
allow for the utilisation of a wide range of therapeutic methods. Diverse worldviews and
behaviours should be incorporated into any counselling strategy.

When a counsellor encounters a client from a different cultural setting, relevant

answers to the following questions must be provided: What, if any, buttons does this client
press against me as a result of our evident cultural differences? What cultural blind spots do I
have when it comes to this client? What strengths do I offer to this counselling partnership as
a result of my cultural realities? What restrictions do I bring to this therapy relationship as a
result of my cultural realities?

Multicultural counselling competency is the pinnacle of the conceptual framework

offered here. In the cross-cultural literature, this notion has gotten a lot of attention.
Multicultural counselling competency is defined as a set of attitudes and behaviours that
indicate the ability to successfully initiate, sustain, and end a counselling relationship with
clients from various cultural backgrounds. As a result, culturally competent counsellors are
more alert, have a larger knowledge base, and employ helping skills in a culturally sensitive
manner.

Three key questions highlight the essence of the evolution of multicultural

competency in the developmental process represented by this conceptual framework. First,
multiculturally competent counsellors have self-awareness that is based on an examination of
the question, "Who am I as a cultural being?" Second, multiculturally competent counsellors
explore the question, "What do I know about culture dynamics?" in addition to counselling
theory and ethical standards. Counselling practise of multicultural counsellors is the odd one
out.
 Competence is based on the question, "How do I advance academically,
professionally, and personally?" Third, multiculturally competent counsellors' counselling
approach is guided by the question, "How do I support academic, career, and personal–social
growth in a culturally competent manner?"

The diversity and cultural heterogeneity of Malaysia society and the world today are
growing. These events have had a significant impact on the field of counselling. Counselling
theory and practise can no longer be viewed solely from the perspective of a single culture.
Instead, in providing successful counselling services, fundamental characteristics of diversity,
such as race/ethnicity, sexual orientation, disability, and socioeconomic hardship, to name a
few, must be considered. Counsellors must be multiculturally competent in order to have an
impact on the development of increasingly diverse client groups.

Counsellors must be multiculturally competent if they are to have an impact on the

development of increasingly diverse client groups. The acquisition of such skills must be a
component of one's personal and professional development. All counsellors are going
through a growth process. This step entails gaining not only awareness but also the ability to
act. For effective multicultural intervention, not only information but also skills are required.
Ethical Issues in Multicultural Counseling

In Malaysia and around the world, ethical considerations in counselling have reached a
cultural tipping point because of society's ever-changing demographics, the profession, as
well as its associated ethical processes and procedures, must now evaluate individuals and
circumstances in wide and interconnected contexts. There is a model called ADDRESSING
aided practitioners in accomplishing this. The model's name is an acronym for age,
developmental and acquired disabilities, religion and spirituality, ethnicity, socioeconomic
status, sexual orientation, indigenous heritage, national origin, and gender (Hays, 2008).
Counselors are challenged to consider the significance of expanded viewpoints in their work
with clients, even though the model does not encompass every identity. This encapsulates the
philosophy by examining ethical issues, frameworks, and strategies with a variety of client
populations.

Counselling as a profession has generally aligned itself with principal ethics, which is
the model of ethics emphasized in medicine and bioethics. Remley and Herlihy (2010)
defined it as "good or correct postures that guide members of the counselling profession".
The term "ethics" in the context of counselling refers to one's professional behavior and
interactions. Ethics is viewed differently depending on whether the behavior is good or bad,
right, or wrong. Moral philosophy is thought to be founded on two important principles.

The application of the rules and directives that guide one's actions and choices in each
situation is the focus of principle ethics (Freeman, 2000). In her eminent work, Kitchener
(1984) identified five duties associated with principal ethics:

1. Autonomy: The right to self-determination is addressed in this principle. Others are

also given the benefit of the doubt.
2. Non-maleficence: This concept implies not harming people. Counselors refrain from
acting in ways that are meant to hurt their clients. Counselors also refrain from
engaging in behaviors that may endanger others.
3. Beneficence: The term used to describe the quality of generosity. Counselors have a
responsibility to contribute to the well-being of their clients by offering excellent and
useful service.
4. Justice: The concept of justice is linked to the concept of fairness. Counselors
provide appropriate treatment to clients while weighing the benefits of equal versus
fair versus different treatment.
 5. Fidelity: Fidelity encompasses concepts such as commitment, loyalty, and
faithfulness. Counselors are aware of their therapeutic obligations and carry them out
with integrity.

The concept of virtue ethics, which emphasizes the idea that ethics is more than
merely a collection of virtuous deeds, has been developed by Remley and Herlihy (2001). A
virtue ethics perspective is complementary to, but distinct from, a principle ethics viewpoint.
Principle ethics is bound by prima facie obligations; virtue ethics ponders the Aristotelian
question "Who shall I be?". The second moral principle, virtue ethics, takes a broader
perspective of the world.

The four qualities listed below are based on those identified by Meara et al. (1996) as
contributing to the improvement of ethical decisions and policies, as well as the character of
mental health professionals:

1. Prudence: This is a multifaceted term that includes planning, caution, foresight, and
sound judgement. On the basis of sound goals and the thorough planning required to
achieve them, counsellors are motivated to do what is right.
2. Integrity: This virtue entails upholding one's convictions and incorporating them into
one's judgement and actions. Counselors are able to communicate their moral ideals
and how they adhere to them to others.
3. Respectfulness: This virtue is concerned with the regard that one person has for
another based on their common humanity. Counsellors believe in the merit of others
while remaining open to others' particular perspectives on the meaning of respect and
how others seek to be respected.
4. Benevolence: The term is defined as a desire to do good. Counselors look out for
others' well-being and contribute to society's overall benefit.

Meara et al. (1996) believed that a virtue ethics approach emphasizes self-awareness,
focuses on cultural group similarities and differences, promotes the evaluation and
development of virtues appropriate to the profession, and considers the inclusion of ideals to
ensure ethical behaviors occur in professional multicultural interactions. Too much
dependence on community-specific virtues, according to Kitchener (1996), encourages
ethnocentrism. In the philosophical argument about the appropriateness of one or the other of
these approaches, both principle and virtue ethics have a place. The 2005 Code includes a
new standard for counsellor educators to integrate multicultural and diversity competences
into their curricula. Principals, according to Meara et al. (1996), prioritizes autonomy and
self-determination over collective concerns.

Counselors can use a variety of counselling and psychology models to help them
determine the best course of action in the face of ethical issues. LaFromboise, Foster, and
James (1996) called for the resolution of ethical problems through new or different
approaches that consider culturally astute moral reasoning. One response to this demand
appears to be found in the field of counselling postmodernism. Several decision-making
models have been interpreted as autonomous with an emphasis on individual, intrapsychic,
and intuitive processes and a deemphasis on interpersonal processes. The fact that culture and
language are readily acknowledged as components of this conceptual criteria is a significant
plus for multicultural ethics.

The social constructivist approach to ethical decision-making emphasizes teamwork

and communal ideals. This viewpoint emphasizes that there is no objective reality and that
the universe can be comprehended in a variety of ways. The Social Constructivism Model of
Ethical Decision Making exemplifies this philosophical notion. Cottone's (2001) paradigm
includes multicultural components in the definition of ethical behavior. In conclusion, ethics
in multicultural therapy is a constantly evolving field. Counselors must attend to concerns of
power, privilege, and oppression that may be nested within the considerations for various
cultural aspects. As a result, competent ethical conduct necessitates multicultural and
advocacy sensibility. These procedures and processes necessitate a deliberate and
concentrated use of the counselor's time, effort, and talents. Counselors who are familiar with
these basics are more prepared to deal with ethical difficulties in a multicultural setting,
regardless of their form. This approach helps to sustain the spirit and practice of the ACA
Code of Ethics (ACA, 2005) so that clients and society can be better served.
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