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| A person with non-racist identity who advocates and intervenes when injustice is encountered |
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| Paralysis or inaction in presence of discrimination |
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| Intellectulal denial from the majority group who provide alternative reasons towards racism |
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| Awareness and skills needed to function with a culturally diverse population |
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| Tied in with competence and associated with an open stance towards learning from clieints |
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| An approach that considers and response to cultural values of clients and how they interact with society |
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| When a marginalized group has their feelings about racism validated |
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| When a marginalized group has their feels about racism dismissed |
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| Emotions such as guilt, anger, or helplessness that prevent self-exploration |
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| Emotional Self-Revelation |
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| Realizing strong feelings in response to race or diversity stimuli |
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| Slights, putdowns, and invalidations directed to marginalized groups by well intentioned people who may be unaware of their behavior |
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| Integration and embracement of cultural differences |
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| Unacknowledged emotions such as anger, anxiety, and defensiveness regarding one's thoughts about race or culture |
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| Individuals who own up to their biases and acknowledge past oppressive attitudes or actions |
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| Taking stock of one's emotions and beliefs and how those affect the self and others |
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| A view composed of attitudes, values, and beliefs that affect how people behave and define events |
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| Being conscious and mindful of your own worldview and how it can differ from others |
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| A psychosocial unit of operation founded in family, group, or society rather than the individual |
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| belief that manifestation and treatment of mental disorders must take into consideration the individual's cultural |
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| The idea that mental disorders may be unique to certain cultures |
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| Belief that cultural differences must be considered in diagnosis and treatment |
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| Belief that humans share overwhelming commonalities and that manifestation and treatment of mental disorders is the same across cultures |
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| Identity associated with group membership such as race, gender, orientation or religion |
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| Individual level of identity |
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| Acknowledges that no two individual are alike even if they come the same group identity |
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| presence of accurate information about diverse groups |
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| Helping role and process that uses modalities and defines goals consistent with the life experiences and cultural values of the client |
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| Expertise and Ability to effectively utilize therapies and knowledge to help clients from different cultures |
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| Active engagement and action in working towards equal access and opportunity for all people |
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| Universal Level of Identity |
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| Identity that acknowledges people are similar in that they are all human |
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| Skills to address socio-cultural issues such as race, gender, class, ect |
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| Communication associated with race, gender, or other identities in both verbal and non verbal terms |
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| Values held in common by a group which shapes worldview |
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| Stereotypes which are fueled by historical relationships between groups |
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| Differences between groups that are infrequently aired because of possible political ramifications for group unity |
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| Interracial discrimination |
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| Discrimination that is extended to a group or member of a group |
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| Myth of the Asian American success story and depicting individuals or groups as the ideal |
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| Socially Marginalized groups |
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| Groups that are excluded from the dominant social order and is linked to cultural status |
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| "Who's more oppressed" game |
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| When individuals use their own group's oppression to negate or diminish another social group |
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| How similar the client is to the counselor |
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| When someone is seen as an expert and is trustworthy |
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| When members of the dominant group impose their standards upon diverse populations without regard for differences |
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| Ethnocentric Monoculturalism |
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| A belief in the superiority of one's culture over other groups and imposes their standards |
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| A function of reputation, evidence of training and behavior |
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| Invisibility of one's values and beliefs |
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Beliefs about the degree of one's control over their own life
IC=shape own fate
EC=luck determines fate |
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The degree of responsibility placed on the individual or system
IR=Causation resides within
ER=causation resides in the system |
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| Survival mechanism to appear serene when concealing one's true feelings towards the oppressor |
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| Inaccurate belief and perception about a cultural group |
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| Degree to which people perceive the communicator as motivated to make valid or invalid assessments |
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| Survival mechanism used by POC to appear docile, nonassertive, and happy go lucky |
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| Attributions of blame to marginalized groups for their status in life when it is caused by external barriers |
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| Inability for may White to tolerate racial stress when topics of race are brought up |
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| Unearned advantages that accrue to people of lighter skin |
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| High/Low context communication |
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| Whether a person relies more on context to interpret meaning of the message |
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| Groups that rely more on the context to interpret meaning of a message |
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| How bodily movements including facial expressions and eye contact affect interpersonal communications |
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| Groups that rely more on the context of what is said to interpret meaning |
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| Communication that includes body language, vocal tones, and vocal inflections |
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| Non verbal behaviors that trigger racist stereotypes or fears |
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| How vocal cues such as loudness, pauses, silence, rate or speech affect communication |
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| Verbal provocation and impromptu speaking |
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| How sociodemographic identities affect conversation distances and their meanings |
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| Characteristics of the R/CID which is marked by an unequivocal preference for dominant cultural values |
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| R/CID stage where POC become aware of inconsistencies between dominant views and their own group |
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| 2nd stage of Cross Black Identity where Black Americans encounter situations which challenge their previous acceptance of white ways |
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| Process of successfully integrating multiple identities into a personality |
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| 3rd stage of the Cross black identity development in which individual withdraws from dominant culture and immerses themselves in their own |
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| R/CID stage where POC develop an inner sense of racial security and can own and appreciate unique culture |
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| 4th stage of the Cross Black identity model marked by commitment to social change, justice, and civil rights |
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| Internalization-Commitment |
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| Last stage of the Cross Black identity model marked by commitment to social change, justice, and civil right |
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| When a POC absorbs and internalizes society's racist messages about their own group |
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| R/CID development stage includes self-reflection and rethinking of rigidly held racial beliefs and relationships to whiteness |
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| The processing of becoming Black and formulating a Black identity |
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| First stage of Cross Black identity marked by anti-black attitudes and a positive white orientation |
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| Degree to which race is an important and integral part of a person's life approach |
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| when an individual understands themselves as racial/cultural beings and how it impacts their perception of the world and relationship with others |
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| a model that attempts to integrate the racial and cultural development of groups of color |
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| R/CID stage when individuals tend to endorse minority-held views and reject dominant values of society and cultures |
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| Anti-Racist White Identity |
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Definition
| Complementary identity to non-racist but is more likely to take direct actions against racism |
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| Commitment to antiracist action phase |
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| Marked by social action and increased commitment to justice |
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| Marked by the belief that white culture is most highly developed/best |
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| Marked by when Whites are forced to deal with inconsistencies about their racial attitudes and behaviors as they encounter information at odds with racial denial |
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| Different levels of ethnic identity development and the traits/defenses associated with them |
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| Model developed by Rita Hardiman ??? |
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| Model developed by Janet Helms ??? |
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| Information processing strategies |
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Definition
| strategies that whites use to avoid anxiety and discomfort around the issues of race |
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| Integrative awareness phase |
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Definition
| Marked by understanding yourself as a racial/cultural being and aware of the influences regarding racism and becoming more committed to social justice |
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| Marked as a state of relative quiescence, self reflection, and introspection and reformulation about what it means to be white |
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| Resistance and immersion phase |
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| Marked when whites begin to question and challenge their own racism and become aware of systematic racism |
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| racism and unconscious bias that is invisible to those who perpetuate it |
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| Understanding the client's predicament associated with their life circumstances |
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| Therapists own emotional reaction to the client based on their own attitudes and beliefs |
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| Attempts to incorporate culture into treatment strategies to make them more culturally relevant to the client |
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| An aspect of the therapeutic relationship and involves having an emotional understanding or connection with the client |
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| Ability to place oneself in the client's world and to feel or think from the client's perspective |
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| Empirically supported relationships |
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| Supported skills that help strengthen the relationship between the therapist and client |
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| Empirically supported treatments |
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| Treatments that have empirical evidence of their effectiveness |
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| Interventions based on research evidence from studies |
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| Importance of interpersonal bonds such as collaboration, empathy, warmth, and genuineness which are critical factors in counseling |
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| Strength of the working relationship between client and therapist |
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| Universal-diversity orientation |
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| Therapist's orientation that balances the universal and diversity perspective |
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| Ideology that focuses on Black experiences, history, culture and traditions |
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| When one person mistrusts another due to personal or historical experiences between groups |
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| Family members outside the nuclear unit which can include fictive kin |
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| Erroneous preconceived judgement about a person based on their group membership |
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| identity formed by one's race or ethnic group |
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| The process by which parents of color inform and educate their children about the realities of racism in society |
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| Blatant and overt acts of discrimination epitomized by white supremacy |
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| Life force that resides within individuals which makes them inherently worthy and connects them to other living creatures |
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| Refers to Black women's pride in racial identity, self reliance, and capability in handling life challenges |
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| The process of internalizing the values, beliefs and traditions of larger society |
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| A legally designated place under the US bureau of Indian Affairs upon which Native Americans reside |
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| A cultural value of native americans in which honor and respect are gained through sharing and giving |
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| A form of healing and purification that involves rituals in a sweat lodge |
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| A social grouping and unit connected by heritage, history, and culture which is important for group identity |
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| A rite of passage among many native american nations and is often used to reestablish connections between the body, mind and spirit and to seek guidance |
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