Humanistic Approaches to Multiculturalism and Diversity

Perspectives on Existence and Difference

Louis Hoffman, Heatherlyn Cleare-Hoffman, Nathaniel Granger, Jr., David St. John, Louis Hoffman, Heatherlyn Cleare-Hoffman, Nathaniel Granger, Jr., David St. John

• Publisher: Routledge
• Year: 2019
• ISBN:
  9781351133333
• Edition: 1
• Topic: Psicología
• Subtopic: Psicoterapia

Providing an overview of essential topics in multicultural psychology, Humanistic Approaches to Multiculturalism and Diversity focuses on the intersection of humanistic psychology and multiculturalism, including history, theory, research, and practice.

The authors examine the unique contributions of humanisticpsychology to multicultural psychology on topics often ignored, such as cultural empathy and indigenous psychology and diversity. The book critiques and rectifies previous failures to adequately engage multicultural issues by providing methods for integrating multicultural psychology and humanistic therapy. Readers will find that each chapter advances scholarship through a dialogue with multicultural perspectives and builds a foundation for future scholarship and clinical practice.

This book will be of great interest to mental health professionals interested in humanistic and existential psychology.

Part I

History and Critique of Humanistic Psychology from a Multicultural Perspective

1 Introduction

Louis Hoffman, Heatherlyn Cleare-Hoffman, Nathaniel Granger, Jr., and David St. John

Humanistic psychology emerged into prominence during the time leading up to the civil rights movement with both movements capitalizing on the spirit of the times (Grogan, 2013). The civil rights movement shared many foundational values with humanistic psychology. Concurrently, the Association of Black Psychology emerged, critiquing many of the same trends in psychology that humanistic psychology was rebelling against (see Chapter 4). Given these convergences, it seems these natural allies should have gravitated together to combine forces. Humanistic psychology was set up to be on the cutting edge of the early development of the civil rights and multicultural movements. Yet, this never happened, or at least only happened to a limited degree. While humanistic psychology was among the first to espouse a deep valuing of multiculturalism, it failed to actualize this value (Hoffman, 2016; Hoffman, Serlin, & Rubin, 2019).

Several notable attempts by humanistic psychologists to embrace multiculturalism can be identified. Carl Rogers, Maureen O’Hara, and three colleagues traveled to Brazil in 1977 to engage in cross-cultural dialogues and trainings in client-centered therapy (O’Hara, 1997). As O’Hara describes this trip, it prompted them to rethink earlier humanistic conceptions of empathy (see Chapter 9) in a direction that is more culturally sensitive and inclusive. Additionally, when Eleanor Criswell was president of the Society for Humanistic Psychology in 1999–2000, she attempted to draft and pass a statement on multiculturalism (Hoffman, 2016). Humanistic therapists attempted encounter groups focused on racial relations in the 1960s and 1970s (Grogan, 2013). Adelbert H. Jenkins, Ilene Serlin, Zonya Johnson, and others also contributed humanistic scholarship and trainings that sought to embrace multiculturalism. Despite these attempts, humanistic psychology continued to struggle with multiculturalism and diversity for many years, including some strong resistance to multicultural perspectives (Hoffman, 2016; Hoffman, Cleare-Hoffman, & Jackson, 2014).

Many therapists from diverse backgrounds did not find humanistic psychology to be a hospitable home. This is the basis for Geneva Reynaga-Abiko’s reflections in Chapter 2. When we, the editors of this book, first began our involvement in humanistic institutions and organizations a little over ten years ago, these institutions were dominated by White therapists and scholars, particularly White males. Resistance, and sometimes outright hostility, was directed toward individuals presenting on multiculturalism and humanistic psychology, which was consistent with Boatright-Horowitz and Soeung’s (2009) findings that teaching anti-racism and White privilege to a largely White audience often comes with a high cost. In the Society for Humanistic Psychology, women and people of color were less frequently recognized with awards and less likely to be elected to leadership roles (Hoffman, 2016). The contributions of these scholars, too, were cited less frequently and not recognized for their contributions. A notable example is Charlotte Bühler. Bühler was one of the most important early humanistic psychologists and could be considered a founder of the movement. Yet, her name is rarely included with Carl Rogers, Abraham Maslow, and others as a founder.

It is only within the last ten years that humanistic psychology has begun to embrace multicultural perspectives more consistently and on a deeper level. Hoffman (2016), in an article based on his 2013 presidential address to the Society for Humanistic Psychology, reviewed the history of multiculturalism and humanistic psychology in the United States, particularly within the Society of Humanistic Psychology, which is the most influential humanistic psychology organization in the United States. He noted that the transition to embracing multiculturalism in humanistic psychology was largely inspired by students and early career psychologists. Their voices helped establish the momentum for a multicultural movement in humanistic psychology. These emergent voices and leaders were committed to multicultural issues and recognized the necessity of embracing multicultural perspectives for humanistic psychology to survive. As Hoffman (2016) noted, if humanistic psychology does not embrace multiculturalism it will not, and should not, survive as a major force in psychology.

Along with the individuals who have been advocating for multicultural perspectives for many years, there are a number of emergent voices leading the way toward deepening humanistic psychology’s commitment to multiculturalism, including Theopia Jackson, Lisa Vallejos, Roxanne Christensen, Monica Mansilla, Veronica Lac, Sarah Kamens, Gina Subia Belton, Nathaniel Granger, Jr., Derrick Sebree, Shawn Rubin, Donna Rockwell, and many others.

Contextualizing within Humanistic Psychology

Humanistic psychology is a term that has varying expressions within the field of psychology. At times, humanistic psychology is used broadly to refer to the third force psychologies that emerged after behaviorism and psychoanalysis, while at other times it refers more narrowly to psychologies that were developed from the writings of Carl Rogers, Abraham Maslow, Charlotte Bühler, and other early founders. In this book, we are referring broadly to the humanistic psychologies, but drawing more specifically from the contemporary practice of humanistic psychology. Existential-humanistic psychology is one branch of humanistic psychology that is particularly influential within contemporary practice in the United States (Byock et al., 2018; Paige et al., 2018), and many chapters draw heavily from an existential–humanistic framework as well.

Rooting Multiculturalism in Humanity

In this book, the contributors strive to root multicultural psychology in the humanity and dignity of all people. This may sound like a given; however, when reflecting upon the state of the world today it can be recognized as revolutionary. Racism, sexism, homophobia, and other forms prejudice and discrimination are often rooted in a dehumanization of groups of people. In contemporary times, this can be witnessed in efforts to characterize immigrants and refugees as morally corrupt criminals. It is often the most vulnerable people who have suffered extensively and have no platform to defend themselves that are dehumanized by those in power.

A true multicultural psychology must deeply embrace the humanity and basic rights of all people. This is not an easy task. Too often, in advocating for the humanity of one group, another group is forgotten or dehumanized. This can be seen even among multicultural activists, advocates, and allies. Frequently, divisions emerge even within the multicultural movement with criticisms that “they are not doing it right” (see Chapter 8). While it is important to engage in internal critique within the multicultural movement, including the multicultural movements within psychology and humanistic psychology, it is important that these critiques do not turn into unnecessary divisions or, worse yet, new forms of dehumanization. What is needed is a variety of humanistic approaches to combating discrimination and marginalization. Through a pluralism of approaches, humanistic psychology will be able to reach and impact more people. Yet, it is critical that all these approaches recognize the basic humanity and dignity of all people.

Embracing the humanity of all people has a number of implications. It means respecting the dignity and rights of all people. However, it also means recognizing that all people are finite, imperfect beings. All people have prejudicial beliefs, at times. Even advocates and allies are prone to having some unrecognized prejudices that may emerge, more often than not, in the form of microaggressions (see Chapter 7) or insensitivity to others.

Through embracing the humanity of all people with appropriate cultural humility, including human limitations, it becomes easier to embrace compassion and empathy for those who are different from oneself. Through recognizing the uniqueness of individuals and groups, it can be recognized that different tools, techniques, and tactics are required in different situations. At times, protest and confrontation are necessary. These strategies help identify and recognize problems that need to be addressed. However, confrontation and protest by themselves rarely lead to authentic change (Hoffman, Granger, & O’Neill, 2019). They may lead to compromise and concession; however, the most valuable outcome of confrontation and protest typically is beginning a conversation that can lead to deeper, more authentic change. Humanistic psychology teaches that relationship, empathy, and compassion are foundational for effective, lasting, authentic change.

This is not an easy ideal to live by, and it is one that can be misused. For example, too often people from marginalized groups and allies are criticized for being too forceful or angry in their advocacy and activism. They are told that they should not be so angry, forceful, or critical. They are told that if they just calmly advocated through the “proper channels,” change would come. Yet, these deceptions have been disproven time and again. Comforting those in power often encourages the systemic harm and the status quo. Sometimes, confrontation is needed, even if confrontation alone will not bring about sustained, authentic change. Furthermore, placing more expectations upon marginalized groups in the form of expecting them to conform to the preferred approach to communication of the people in power—often while repressing their own pain and anger—is one more form of oppression and control. This repression can lead to negative physical and psychological consequences.

Conversations about multiculturalism and diversity are complex and uncomfortable for good reason. But if people are not willing to courageously venture into the uncomfortable conversations, it is unlikely that change will occur. Comfort protects the privileged.

Humanistic Approaches to Multiculturalism and Diversity is focused primarily on the therapeutic context, so the reader may be wondering why the introduction expounds on broader considerations of social change. In the end, it is not possible to separate the need for social change from the therapeutic context. The excessive focus on the individual and dispositional causations along with the minimization of social and systemic influences has been one of the greatest limitations of humanistic psychology. It is not that the focus on the individual is bad, but rather the focus on the individual to the neglect of the social, cultural, and systemic influences is an oversimplification of the human condition and experience. To embrace multiculturalism, it is necessary to recast humanistic psychology in a broader framework that considers the individual, the collective, and the system in ways that recognize and honor all these dimensions of the human experience. If therapists comfort their clients who experience prejudice, discrimination, and microaggressions in the therapy room while remaining unwilling to speak out against systemic forms of oppression, then they are not embracing the fullness of humanity in the therapy room. While the therapy room often is not the place to engage in debate and advocacy about multicultural issues, if being a therapist is reduced to what is done during the 50-minute hour then this is not a holistic psychology.

We are advocating that therapists must sharpen their multicultural competencies in the therapy room while also deepening their awareness of how social, cultural, and systemic issues impact their clients beyond the therapy office. Furthermore, we are suggesting that one cannot be multiculturally competent or proficient without engaging in advocacy and/or activism beyond the therapy room. To separate these is similar to the reductionism that humanistic psychology has stood against. In this book, we are asking readers to holistically look at the bigger picture. However, there is not one path that therapists need to take. For some, it may be engaging in protests while for others it may be educating people about multiculturalism or seeking out the type of conversations in the public sphere that may lead to positive social change.

We do not intend for this to be a comfortable book. Most readers will likely find some discomfort and points of disagreement in the book. However, we do not intend for it to be an attack on anyone either, including those who have been resistant to or struggling with multiculturalism and diversity. Rather, we hope that others will be willing to join with the editors and contributors in courageous conversations intended to help transform humanistic psychology and positively impact the world.

The Story of This Book

Humanistic Approaches to Multiculturalism and Diversity has been ten years in the making since we first began conversations about this book. In many ways, it is advantageous that the book has been slow in development. When we first began planning this book and recruiting authors, there was limited scholarship on multicultural perspectives in humanistic and existential psychology. Since then, this has changed. A good portion of the contemporary dialogues on multiculturalism began at the Society for Humanistic Psychology’s Annual Conference, and gradually began emerging in the scholarly literature. Today, multicultural perspectives in humanistic psychology are beginning to thrive and there is a more solid basis for the scholarship represented in chapters included.

This book is divided into three parts. Part I focuses on the history and challenges of the multicultural movement in humanistic psychology. In many ways, the seeds for this book were planted in conversations that led to Chapter 2. Geneva Reynaga-Abiko, the author of Chapter 2, discusses her initial draw to humanistic psychology in graduate school followed by disillusionment when she began engaging the broader humanistic community. As a Latina psychologist, she did not find the home in humanistic psychology that she hoped would exist. In Chapter 3, Dan Hocoy provides a critique of humanistic psychology from a multicultural perspective. Unlike Reynaga-Abiko, Hocoy continues to identify with humanistic psychology, but also recognizes its limitations. A foundation of cultural competencies includes self-awareness and self-reflection rooted in cultural humility, which allows one to recognize their own biases as well as their limitations. The only way to write an authentic book on humanistic psychology and multiculturalism is to begin with an honest account of the past mistakes and current limitations. Chapters 2 and 3 are an important starting point in acknowledging humanistic psychology’s problematic history.

Next, Theopia Jackson discusses the history of Black psychology and humanistic psychology in Chapter 4. Jackson has been emerging as a forceful voice in the leadership of humanistic psychology, challenging many of the barriers to a deeper embracing of multicultural perspectives. As noted in the outset of the chapter, Black psychology emerged concurrently, but separately, from humanistic psychology. Furt...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright Page
• Dedication
• Table of Contents
• Foreword
• List of contributors
• PART I: History and Critique of Humanistic Psychology from a Multicultural Perspective
• PART II: Multicultural Competencies and Beyond in Humanistic Psychology
• PART III: Applications in Multicultural Contexts
• Afterword: Back to the Future
• Index