CULTURAL SENSITIVITY: COUNSELLING INDO-CANADIAN CLIENTS
by

Reeta Manhas
M.Sc. Punjabi University Patiala, India, 1992
B.Ed. Punjab University Chandigarh, India, 1990

PROJECT SUBMITTED IN PARTIAL FULFILLMENT OF
THE REQUIREMENTS FOR THE DEGREE OF
MASTER OF EDUCATION
IN
COUNSELLING

UNIVERSITY OF NORTHERN BRITISH COLUMBIA
April2015
© Reeta Manhas, 2015

UNIVERSITY of NORTHERN
BRITISH COLUMBIA

LIBRARY

Prince George, B.C.

11

Abstract
The purpose of this project is to develop a workshop to educate and train mental health
practitioners to effectively help Indo-Canadian (I am going to use interchangeable terms ;
Indo-Canadian, East-Indians or/and South Asians throughout in my project) clients. A review
of the literature on Indo-Canadian culture will be provided, including the social and
psychosocial experiences oflndo-Canadian individuals in a Western society. Different
identity models will be discussed in relevance to Indo-Canadian people. Then, client
counsellor relationship and counselling theories that work best for this population will be
discussed. Workshop format, target audience, and ethical concerns are presented. Detailed
scenarios regarding Indo-Canadian culture and interactions will be included in this workshop.

lll

TABLE OF CONTENTS
Abstract

11

Table of Contents

lll

Acknowledgements

Vl

Chapter One

Chapter Two

Chapter Three

Introduction

1

Purpose

4

Clarification of Terms

5

My Personal Perspective

6

Summary of Chapter One

10

Literature Review

11

Ethnic Identity

11

Models of Ethnic Identity

16

Collectivistic versus Individualistic Culture

25

Cultural Empathy and Affective Acceptance

27

Cross Cultural Psychology and Religion

30

Self-Disclosure in Indo-Canadian Culture

33

Indo-Canadian Family Structure

33

Client Counsellor Relationship

35

Theories of value when working with Indo-Canadian clients

39

Relational Cultural Theory

41

Summary of Chapter Two

48

Project Description

49

Target Audience

49

lV

Chapter 4

Workshop Goals

49

Ethical Considerations/Confidentiality

50

Participants Rights

51

Group Norms and Expectations

51

Guiding Principles

51

Workshop Outline

52

Summary of Chapter Three

53

The Workshop

54

Day One

55

Day Two

83

Day Three

102

References

121

Appendix A

Reflecting Team & Counselling Indo-Canadian Clients

135

Appendix B

Bingo Card

136

Appendix C

Clarification of Terms

137

Appendix D

Awareness Questionnaire of Indo-Canadian culture

138

Appendix E

Awareness Questionnaire (Answers) of Indo-Canadian culture

139

Appendix F

Racial/Cultural Identity Development Model

141

Appendix G

Case Scenario # 1

142

Appendix H

Case Scenario# 2

143

Appendix I

Case Scenario # 3

144

Appendix J

Assessment Handout

145

Appendix K

Johari Window Template

150

v
Appendix L

Johari Window Descriptors

151

Appendix M

Johari Test

152

Appendix N

Last Day Evaluation Form

160

Appendix 0

Workshop PowerPoint

162

VI

ACKNOWLEDGEMENTS
I would like to convey my sincere gratitude to my supervisor, Dr. John Sherry, for his
continuous encouragement and feedback to complete this project. I appreciate his support
and dedication throughout the entire project process. Deep appreciation goes out to my
committee members, Dr. Linda O'Neil and Dr. Balbinder Deo, for their time, input, and
support.
The completion of this project would never have been possible without the help and
loving support I have received from my parents Lajpatrai Parmar and Raj Rani Parmar, my
husband Bhopinder Singh Manhas, and my children Dornnick Singh Manhas and Jasneek
Kaur Manhas. I would also like to thank my colleagues, Mrs. Gamble and Mrs. Polysou, for
their expertise as well.

1

Chapter 1: Introduction
The growing proportion of minority group members in Western culture has resulted
in increasing issues of pluralism, discrimination, and racism (Berry, 1974). However,
psychological research regarding the impact of these issues on the individual is inconclusive.
Most of the psychological research has been done on attitudes of members of the majority or
dominant group toward minority group members (Whaley, 2008). In addition, many factors
in the world today, including globalization and a rise in immigration, support the need for
mental health counsellors who can work effectively with minority group members. With the
number of varied ethnic communities increasing in Western society, the focus of research
needs to change so that sound counselling practice can be informed by research in order to
help ethnic people. More specifically, this project focuses on the need for practitioners to
acquire the knowledge and skills in order to interact effectively with people from India, who
comprise a large proportion of the population in British Columbia and, locally, in Prince
George (Moodley, Gielen, & Wu, 2012).
Canada is a multicultural society. Immigrants and their descendants have shaped its
ethno-cultural makeup over time (Sekhon & Yasmin, 2007). One out of five people in
Canada is foreign born, and in 2011 Canada had a foreign born population of about
6,755 ,800 people (Stats Canada, 2011). From 2006-2011 about 1,162,900 people immigrated
to Canada, and the vast proportion of these immigrants lived in Ontario, British Columbia,
Quebec, and Alberta (Stats Canada, 2011). Between the census of 1961 and 1976, Canada's
Indian origin population increased about 20 times (Stats Canada, 2011 ). In the 1970s, there
was significant migration of people from India to Canada, and they have spread around the
world in the past 150 years (Jaspal, 2014). Between 1991 and 2011, the Indo-Canadian

2

population doubled, and among the 455 ,000 Sikhs in Canada, 44.2% lived in British
Columbia, representing 4.7% of the British Columbia population (Stats Canada, 2011).
According to the March 1994 publication of Immigrant Settlement, 12% of the total
population of Prince George, British Columbia, was foreign born. In British Columbia and
Prince George, Indo-Canadians are the largest immigrant group. Most of these immigrants
came to Canada in 1904 and were Sikhs from the state ofPunjab. The original immigrants,
5,000 in total, settled in the Vancouver area and were mostly employed as mill workers in the
forestry industry (Patricia, 1997).
Multicultural counselling, in general, is focused on structure and change, especially in
regard to decision-making, residential arrangements, dating, and the emergence of a new
family system in Western culture (Basran, 1993). Current research has resulted in further
understanding of family dynamics and relationships of Indo-Canadian people and what
works best for them. Accordingly, counsellors can try to adapt theories based on Western
culture in an effort to make approaches work for Indo-Canadian people. For example, giving
advice to clients is generally inappropriate in therapy sessions. However, Indo-Canadian
clients tend to seek advice to resolve their problems, so, when they come to counselling,
giving advice may be an appropriate intervention as it prevents clients from being pushed
away from seeking the help they need (Basran, 1993).
Working with any identifiable cultural group in a counselling situation requires a
sound background and understanding of the epistemology and phenomenology of their
worldview. Indian epistemology is dominated by theories about pedigree (Sinha, 2014). For
example, the caste system, multiple religious systems (Hindu, Muslim, Buddhist, Christian,
Jain, and Sikh), views learned about knowledge-generating processes from ancestors, and/or

3
other knowledge sources such as family members, neighborhoods, schools, universities, etc.
To understand the influences of pedigree, one needs to understand the culture, interaction
between family members, and interaction of a family within a society. In general, I do not see
the effects of the caste system in Indo-Canadian communities in Canada, however in India
the effects are seen in daily life. Despite the caste system having less impact in Canada such
as interracial marriages is one of them, its influence on Indo-Canadian families must be
considered. For instance, Indo-Canadian parents want their children to choose a partner from
a similar caste (Phillips, 2011 ). Other aspects of everyday life, which are affected by culture,
include parent-child conflicts, stress created by taking care of aging family members, couple
difficulties, work-related difficulties, family violence, challenges related to sexual
orientation, immigration, death, or illness (Almeida as cited in Rosenberger, 2014). These
struggles become even harder for second-generation people because they struggle between
two different cultural points of view, which can affect the way they deal with issues of
identity, separation, and individuation within their families (Mitchell, 2004).
East-Indian culture has an enormous effect on Indo-Canadian people. Even though
individuals of Indian descent may have been living in Western society for years, many have a
belief system that is still tied to their East-Indian phenomenology. Phenomenology oflndoCanadian people is about their subjective world, the way they interact with other community
members in society (Rosenberger, 2014). For example, people from India tend to seek advice
from others, a necessary aspect of decision-making within their cultural perspective.
In summary, East-Indian people have been in Canada for more than 100 years,
research shows that few have been fully assimilated into the Canadian society. The
struggles revolve around length of time living in a new culture; desire to assimilate to

4

Western culture, and difficulties accessing counselling services available to them to
improve family relationships, and ability to get help. For example, Indo-Canadian culture is
considered a collectivistic culture. In many families, discussion of one's personal problems
with anyone other than the family members is considered a sign of disrespect to the family
members within a collectivist culture. Second generation Indo-Canadian people suffer more
in the dichotomy of these cultural views. They are encouraged and expected to base their
lifestyles on the traditions, values, beliefs, and expectations of their collectivistic culture
(Segal, 1991 ).
These observations have developed my interest in doing an in-depth review of IndoCanadian people living in Western society and an exploration of what kind of counselling
services are available to them on a daily basis. What needs to be developed in order to help
them? This proposal will first highlight the purpose of the project; this is followed by an
explanation of terms, different identity models, and, finally, an overview of a workshop to
help mental health practitioners gain the necessary skills to work with this population.

Purpose
The purpose of this project is to develop a three-day workshop for mental health
professionals working with Indo-Canadian people. Despite the current focus on
multiculturalism and diversity in counselling training programs, little attention is given to the
unique needs of the Indo-Canadian community (Sodhi, 2008). The project provides some
background information regarding Indo-Canadian culture and suggests effective support for
this diverse population. In particular, this guide will serve to educate mental health
practitioners and counsellors within northern British Columbia (BC). The intent of the
workshop is to provide information that will broaden counsellors' views of Indo-Canadian

5

culture. It will also serve to educate mental health workers about the challenges faced by
Indo-Canadian individuals and will suggest how to provide effective and holistic care.

Clarification of Terms
To ensure common understanding of the project there are several terms that are
important to comprehend when working with Indo-Canadian individuals.

Acculturation: Group of individuals having different continuous cultural changes in the
original culture patterns (Sue & Sue, 1990).

Caste: A division of Indian society based upon differences in wealth, rank, or occupation. It
is not practiced in Canada to the same extent as it is in India.

Culture: Sue and Sue (1990) defined culture as all the customs, values, and traditions that
are learned from one' s environment.

East Indian: People who come to Canada from India or South Asia.
Ethnic: Associated with or belonging to a particular race or group of people who have a
culture that is different from the new predominant culture of a country they have chosen.

Ethnicity: Ethnicity is a culturally constructed group identity used to define people and
communities (American Psychiatric Association, 2013). It may be rooted in a common
history, geography, language, religion, or other shared characteristics of a group, which
distinguish that group from others.

Gurudwara: A place of worship in Sikhism, known as Sikh temple in Canada.
Mandir: A place of worship in Hinduism, known as Hindu temple in Canada.
Identity: The qualities, beliefs, values, and morals that differentiates a particular person or
group from others.

6
Indo-Canadian: Refers to an individual who is living in Canada but is born in India, or one

who has parents or grandparents who were born in India.
Immigrant: An individual who has migrated to Canada from another nation.
Punjabi: People who live or have lived in the state called Punjab (A state in Northern India) .
Sikh: Refers to an individual who believes in the Sikhism.
My Personal Perspective

I was born and raised in India and came to Canada in 1993 when I was 24 years old.
Since 1998, I have worked in the public education system as a high school math/science
teacher for School District #57 in Prince George, BC. I meet students, colleagues, and
parents from many cultural backgrounds on a daily basis. To function at my full potential in
the workplace and community, I have adapted to the Western culture. For example, the
independence and responsibility given to students in the Western culture is not found to the
same extent in the East-Indian culture. During the process of adaptation, I was quite aware of
cultural differences between Indo-Canadian and Western culture. I came to Canada in August
and started taking courses in September. I was surprised to see the independence of Western
students. For instance, they can live on their own while they go to school. Also, Canadian
colleges and universities provide flexible time tables and a number of career options for
students to choose from. It is normally considered student's own responsibility to choose
his/her courses depending on the career he/she would like to pursue. When making decisions
regarding my own children, my perception is different than that of people raised in Western
culture. I give advice and also put pressure on my own children to work to their full potential
to succeed. I respect my students ' Western worldview and their decision-making process.
However, I have made decisions for my own children and provided guidance for them so that

7
they can make decisions based on the Indo-Canadian world view. Members of my extended
family often give their opinions to help our family make decisions; this is an Indo-Canadian
practice. From a Western point of view, this practice may be considered inappropriate, but in
East-Indian culture it is valued.
As a novice counsellor completing my master's degree, my clinical experience with
the Indo-Canadian population is limited. However, outside of my profession, I interact with
Indo-Canadian people on a daily basis. I have noticed that not very many Indo-Canadian
people seek counselling services; instead, Indo-Canadians rely on their extended family
members for such support. In fact, had I not been in the counselling program, I might have
never considered counselling for myself. Counselling education has had a great influence on
me. My interest in exploring this issue was inspired by my supervisor, Dr. Linda O'Neill,
who suggested I develop a workshop focussing on Indo-Canadian culture. My graduate
school experience over the last three years has helped me become conscious of Western
society' s views of counselling. This has been a huge learning curve for me. For the most part,
my learning has been based on the Western world-view. I am eager to put a workshop in
place for mental health practitioners to help Indo-Canadian people. It is my desire to share
my experiences with other mental health practitioners so they can effectively provide
counselling services to the Indo-Canadian community in the north or any other rural areas.
Prince George is an ideal community for the development of a workshop for
counsellors because of the lack of Indo-Canadian resources available in this part of the
province. This workshop will teach mental health practitioners about overt and covert
behaviours of Indo-Canadian culture and train them in communicating with this population in
order to help improve interpersonal skills between client and counsellor as well as among

8
family members. Once a counsellor is aware of the cultural norms of Indo-Canadians, he or
she will have a better understanding of the individual's worldview and be able to help more
effectively.
In this workshop the ideas behind a person-centered approach and relational cultural
counselling therapies will be emphasized. The person-centered approach stresses the
importance of empathy, unconditional positive regard for the client, and maintaining
congruence (Corey, 2012). Counsellor and client relationship traits are particularly important
in general but this relationship is more important when working with the Indo-Canadian
population because clients from this population are more vulnerable to social and personal
aspects. In relational cultural theories (RCT), a counsellor and client work collaboratively to
understand the client' s patterns of connections and disconnections on a multicultural basis.
Clients explore their relational images and expectations of Canadian culture. As clients
rework unproductive patterns through the therapeutic relationship, they experience growth.
RCT stresses the importance of acknowledging cultural diversity. The meaning drawn from
life experience is different from culture to culture. The therapeutic relationship is essential
for identifying, understanding, and accepting a client's perspective while building trust with
Indo-Canadian people. For example, freedom given to underage children in Western society
is more liberal than what is given in Indo-Canadian families. If a counsellor does not
understand the cultural differences, it is possible that he/she will complicate the situation
even more.
I had never thought about seeing a counsellor before I started the counselling
program. I never even knew how the process of counselling worked either. In my
understanding, my life and my problems were no more unusual than any other person. Also, I

9

always thought that most people see a counsellor when they are in a crisis. After four years
being in the program my perception of counselling has been changed. I am willing to see a
counsellor with whom I can share my feelings without any judgments. I have no fear about
seeing a counsellor and talking about my feelings, insecurities, or relationship issues such as
being a friend, mother, daughter, and wife. I believe that whatever I share with my counsellor
will stay confidential between the two of us. I want to open up the idea of counselling to
Indo-Canadian people and help them to understand the confidentiality in counselling, so they
can seek professional help to resolve issues and feel better.

10
Summary of Chapter One and Overview of the Project Proposal
Many individuals do not seek counselling for variety of reasons. The two main
reasons are concerns with confidentiality and difficulties in developing trust with someone
other than a family member or a close friend (Kuo, 2004). It can be very difficult for anyone
to share personal feelings and emotions with others; however it may be even more difficult
for Indo-Canadian people because of the lack of Indo-Canadian counsellors. Furthermore, the
existence of cultural and language barriers between counsellor and client makes the process
of counselling difficult. The intent of this workshop is to help counsellors learn more about
cultural skills in order to reduce some of these barriers for counselling for Indo-Canadian
clients. Chapter one provided the rationale for this project. Next, chapter two will provide a
literature review oflndo-Canadian culture and ethnic development models. Lastly, chapter
three will describe the workshop format, ethical considerations, and specific aspects of IndoCanadian culture.

11
Chapter 2: Literature Review
According to Statistics Canada, the total population of Sikh people in Canada is
455,000 (2011). Sue (1977) stated that minority group clients receive unequal and poor
mental health services as well as other counselling services in general. Sue and Zane (1987)
posited that the key explanation for inadequate services is the inability of therapists to
provide culturally responsive forms of treatments because they are unfamiliar with the
cultural background of various ethnic minority groups. Alternatively, Patterson (1996)
asserted that the inadequacies of mental health services for ethnic minority groups are due to
bilingual counsellors' unavailability. As well, Patterson (1996) noted that many clients from
ethnic minority groups desire an active, authoritative, directive, and concrete therapist.
However, such counselling characteristics are not nurtured in Western counselling
approaches.
Ethnic Identity
Ethnicity has a broad meaning and refers to connectedness based on common factors,
such as religion and nationality (Pinderhughes, 1989). People with mixed ethnic backgrounds
present interesting ethnic identities as they have at least two ethnic groups from which to
claim and negotiate an ethnic declaration (Trimble, 2010). Trimble adds that ethnic identity
is usually contextual and situational because it is derived from social negotiations where one
declares an ethnic identity and then demonstrates acceptable and acknowledged ethnic group
markers to others. Within the Indo-Canadian group, research is lacking especially in the area
of psychological relationships among community members.

12
The most widely used definitions of ethnic identity in literature are:
1) Ethnic groups are those human groups that entertain a subjective belief in their
common descent because of similarities of physical type or of customs or both
(Hutchinson & Smith, 1996).
2) The other definition of ethnicity is based on the inherited traits of collective ancestry
(Haque, 2012).
3) In a similar way, Fearon (2003) defines an ethnic group as one that has several of the
following features as possible:
a) Membership is known primarily by descent
b) Members are conscious of group membership
c) Members share distinguishing cultural features
In addition:

•

These cultural features are valued by a majority of members

• The group has or remembers a homeland
•

The group has a shared history as a group that is not wholly manufactured but has
some basis in fact.

4) Smith (1996) defines an ethnic group as a named human population with myths of
common ancestry, shared historical memories, one or more elements of a common
culture, a link with a homeland and a sense of solidarity.
Common among all the presented definitions is the concept of descent when defining
an ethnic group. Definitions differ on how precisely to specify the role of descent, and
whether and how other features should be combined when defining ethnic groups. The role
of descent is specified in four different ways: a common ancestry; a myth of common

13
ancestry; a myth of a common place of origin; and a "descent rule" for membership
(Schwartz & Sagiv, 1995).
Ethnic identity is the extent to which one identifies him/herself within a particular
ethnic group or groups. It also refers to one's sense of belonging to an ethnic group and the
part of one's thinking, perceptions, feelings, and behavior that is due to ethnic group
membership (Vaughn, 2010). The ethnic group tends to be one in which the individual claims
heritage (Phinney, 2008). Ethnic identity is separate from one' s personal identity, although
the two may reciprocally influence each other. Four major components of ethnic identity are:
ethnic awareness (understanding of one ' s own and other groups), ethnic self-identification
(label used for one's own group), ethnic attitudes (feelings about own and other groups), and
ethnic behaviors (behavior patterns specific to an ethnic group).
The total population of Canada's visible minority population is expected to reach
20% of the adult population and 25% of children by the year 2016 (Statistics Canada, 1995).
These changes in Canada's population underscore the importance of developing multicultural
counselling competencies for clients who identify as visible minorities (MacDougall, 2001 ).
The study of attitudes about one's own ethnicity has been oflittle interest to members of the
dominant group, and little attention has been paid by the mainstream, generally white
researchers, towards the psychological aspects ofbeing a minority group member in a diverse
society. In terms of understanding a person's unique heritage and value system, ethnic
identity is more informative than race (Brunsma, 2005).
Racial and ethnic identities are critical parts of the overall framework of individual
and collective identity. For some, especially members of visible and legally defined minority
populations, ethnic identities are manifested in very conscious ways (Sue & Sue, 1990). This

14
manifestation is triggered most often by two conflicting social and cultural influences. First,
deep conscious immersion into cultural traditions and values through religious, familial,
neighborhood, and educational communities instills a positive sense of ethnic identity and
confidence. Second, and in contrast, individuals must often filter ethnic identity through
media messages received from others because of their race and ethnicity.
These media messages make it clear that people with minority status have a different ethnic
make-up and one that is less than desirable within mainstream society (Thomas, 2011).
Others may manifest ethnic and racial identity in unconscious ways through their
behaviors, values, beliefs, and assumptions. For them, ethnicity is usually invisible and
unconscious because societal norms have been constructed around their racial, ethnic, and
cultural frameworks, values, and priorities. This unconscious ethnic identity manifests itself
in daily behaviors, attitudes, and ways of doing things (Khanna, 2011).
Research contends that sometimes Indo-Canadian people present bicultural identities
depending on the situation; this is also known as situational or hybridized identity.
Individuals raised in multiethnic environments often develop multicultural or hybrid
identities (Ho, 1995). For example, people have the option of selecting and discarding
assorted cultural values and traditions, depending on the situation. So an individual's identity
is constantly altered and modified due to the continuous interaction between self and society
(Hall, 1996). Similarly, Phinney (1999) asserted that situational ethnicity or hybridized
cultures are created as a result of constant socialization and the transfer of information from
individuals of different cultures. He also added that exposure to various cultural experiences
can encourage people to develop situational, bicultural identities during different times of
their lives.

15
The constructs of race and ethnicity are difficult to define and frame. Researchers are
not consistent in regard to the meaning of ethnicity, which makes these concepts particularly
challenging to grasp. To add to the confusion, racial and ethnic identity "transcends
traditional categories and has become a major topic in psychology, literature, theology,
philosophy, and many other disciplines" (Harris, 1995, p. 2). The concept of racial identity,
in particular, has been misunderstood and contested. Some meanings are derived from its
biological dimension (Laungani, 2009; Spickard, 1992) and others from its social dimension
(Helms, 1995; Spickard, 1992). "As a biological category, race is derived from an
individual's physical features, gene pools, and character qualities" (Spickard, 1992, p. 14).
However, looking beyond these characteristics, there are more similarities than differences
between racial groups and more differences than similarities within these groups (Littlefield,
Lieberman, & Reynolds, 1982).
Researchers define ethnicity differently in different contexts. McGoldrick (1982)
defined ethnicity in the sense of commonality transmitted over generations by the family and
reinforced by the surrounding community. The DSM-5 (2013) defmed ethnicity as a
culturally constructed group identity used to define people and communities. Ethnicity may
be rooted in a common history, geography, language, religion, or other shared characteristics
of a group that distinguishes a group from others (Laungani, 1994). Increasing mobility,
intermarriage between different castes (more likely in East-Indian culture), and intermixing
of cultures has defined new mixed, multiple, or hybrid ethnic identities. Cheung (2000) stated
ethnic identification as the psychological attachment to an ethnic group or heritage. Phinney
(2003) asserted that ethnic identity is a dynamic multidimensional construct that refers to
one's identity or sense of self as a member of an ethnic group. According to her, ethnic

16
identity is not a fixed categorization, but rather it is a fluid and dynamic understanding of self
and ethnic background. Ethnic identity is constructed and modified as individuals become
aware of their ethnicity within a large sociocultural setting.
Phinney's (2008) definition of ethnic identity and Sue's ethnic identity developmental
model relate with Indo-Canadian cultural background in a broader sense. Phinney stated that
at all ages, an individual' s understandings of him/herself, as a group member, is a product of
his/her cognitive level of understanding of the social world in interaction with the social
context to which he/she is exposed. In spite of the differences in identity formation across
age and type of identity, a commonality that transcends these differences is the idea that
effort, or identity work, is needed to advance the process of identity formation. At all ages,
key factors that propel this process are the contrasts and comparisons that can serve as
triggers for promoting exploration and growth (Khanna, 2004).
Models of Ethnic Identity
Identity development models for the multiraciaVmultiethnic populations have been
emerging in the research over the past two decades. Although more often research has
considered differences according to gender, age, or other particular social conditions, models
and research has generally not addressed intersecting social identities (Jones & McEwen,
2000). Different models of identity development include: Sue and Sue's (1990)
raciaVcultural identity developmental model, Helms ' s (1994) black and white racial identity,
and Kegan' s ( 1994) stages of socialized, self-authoring, and self-transforming thinking.
Many other models have discussed different connections between cultures and the survival of
people in different cultures at different levels of their development.

17
Reynolds and Pope (as cited in Jones & McEwen, 2000) drew attention by creating
the multidimensional identity model, suggesting four possible paths to identity resolution for
individuals belonging to more than one oppressed group. First, identifying with only one
aspect of self in a passive manner such as in a society. Second, identifying with only one
aspect of self that is determined by the individual such as identification of self as an Asian, a
lesbian, or an American without including other identities. Third, identifying with multiple
aspects of self but choosing to do so in a segmented fashion depending on the context of the
situation rather than one's own wishes. For example, in one situation one identifies as black
and in the other as gay. Fourth, the individual chooses multiple oppressions consciously and
integrates them to identify with the multiple aspects of self.
According to the ethnic identity and social identity theory, an individual simply needs
to be a member of a group that provides the individual with a sense of belonging thereby
contributing to a positive self-concept (Phinney, 1990). The sharing of cultural heritage, a
sense of social relatedness, and symbolic cultural ties define ethnic identity. Phinney
developed a model describing an ethnic identity process that she considered applicable to all
ethnic groups. Phinney proposes that most ethnic groups must resolve two basic conflicts that
occur as a result of their membership in a non-dominant group. First, non-dominant group
members must resolve the stereotyping and prejudicial treatment of the dominant white
population toward non-dominant group individuals, thus bringing about a threat to their selfconcept. Second, most ethnic minorities must resolve the clash of value systems between
non-dominant and dominant groups and the manner in which minority members negotiate a
bicultural value system. Phinney's model is helpful in identifying very real triggers for

18
consciousness and in outlining threats to ethnic self- concept. However, this model is lacking
a discussion of the critical and positive aspect of immersion into one's own culture.
According to Smith, (1991) an ethno cultural group can be viewed as an ethnic
reference group in which members share a common history and culture. It may also be
identifiable because they share similar physical features and values through the process of
interacting with each other and identifying themselves as a member of that group. Moreover,
a person does not belong to an ethnic group by choice. Rather, he/she is born into such a
group and becomes related to it through the emotional and symbolic ties of that culture.
Helms' ( 1994) racial identity interaction model is divided into four steps. It was
proposed as a framework for promoting better psychotherapy relationships in different ways.
This model helps to analyze clients' and therapists' racial reactions from a psychological
rather than a demographic perspective to promote the use of more relevant interventions.
Systematic analysis of dynamics between individuals provides information about when,
where, and what type of interventions are necessary to create a more healthy racial climate.
Racial identity theories evolve out of the tradition of treating race as a sociopolitical and a
cultural construction. In such theories, racial classifications are assumed not to be biological
realities but rather sociopolitical and economic conveniences.
The events that serve as catalysts for racial identity expression can be internal or
external, subjective and invisible to an independent observer or objective and available for
others to react to and interpret (Helms, 1994). After reviewing all the definitions of ethnic
and racial identity, one can conclude that cultural identification and racial identification may
not be the same. The primary differences between racial identity and ethnic identity models
are based on sociopolitical models of oppression, respectful attitudes towards their racial

19
group, sense ofbelonging, and identification with one's ethnic group members. From my
point of view in order to understand Indo-Canadian people it is very important to know how
much a client is connected to the culture (Casemore, 2012; Cokley, 2002). The amount of
time they have been living in Canada, and an understanding of their social circles and the
degree of acculturation in Western culture are also needed. For instance, some people have
adapted to Western culture and they do not know much about their own Indo-Canadian
culture.
Sue (2006) stated that an ethnic person's minority status might predispose him/her to
feelings of alienation, social isolation, stress, and the risk of mental disorders. But at the
same time, minority group members may not have the same common history and cultural
heritage. Personally, I prefer Sue's model of racial cultural identity development (See Table
1). Each stage of this model is relevant to the background oflndo-Canadian people. During
the first stage, one tries very hard to his/her best ability to connect with the new culture. A
person at the dissonance stage would be in a transition between the conformity stage of
his/her cultural development and the resistance and immersion stage. Applying this model
when a person moves from his/her native country to Canadian culture he/she will be very
excited and attempt to adopt what the new culture is offering to him/her (independence,
freedom, and work options). On the way to achieving all these new wants and needs,
connection with family and culture may be lost. But according to this model, when people
realize that they are not getting their needs met, they start reuniting with their own culture
(see Table 1).

20
Table 1

Racial/Cultural Identity Development Model
Stage

Definition

Conformity Stage

In the conformity stage, individuals exhibit a preference for the
dominant cultural values over their own cultural values . During
this stage, individuals identify with the dominant group and use
new culture as their primary reference group. They tend to
downplay and feel negatively about their own cultural group with
low salience as part of their identity.

Dissonance Stage

The dissonance stage is marked by an encounter or experience
that is inconsistent with culturally held beliefs, attitudes and
values from the conformity stage. For instance, a minority
individual who is ashamed of their own cultural heritage will
encounter someone from their cultural group who is proud of his
or her heritage. In this stage, denial begins to occur and there is
questioning of one ' s beliefs and attitudes held in the conformity
stage.

Resistance and
Immersion Stage

In the resistance and immersion stage, a minority person is likely
to feel anger, guilt and shame at the oppression and racism that
they previously put up with. This stage is marked by an
endorsement of minority-held views and a rejection of the
dominant values of society and culture.

Introspection Stage

During the introspection stage, the individual devotes more
energy toward understanding themselves as part of a minority
group and what that means at a deeper level. In contrast to the
intense reactivity against dominant culture in the resistance and
immersion stage, the introspection stage is more 'pro-active' in
defining and discovering the sense of self.

The integrative awareness stage includes a sense of security and
the ability to appreciate positive aspects of both their own culture
and the dominant culture. Individuals in this stage have resolved
conflicts experienced in earlier stages and have a greater sense of
control and flexibility with the ability to recognize the pros and
cons of both cultural groups while still trying to eliminate all
forms of oppression.
Note. Adapted from "Multicultural and Social Work Practice" by Sue, (2006). NJ: John
Wiley & Sons.
Integrative Awareness
Stage

21
According to the 51h edition of the Diagnostic Statistical Manual of Mental Disorders
(DSM-5), culture is defined as the systems of knowledge, concepts, rules, and practices that
are learned and transmitted across generations (American Psychiatric Association, 2013).
Culture includes language, religion and spirituality, family structures, life-cycle stages,
ceremonial rituals and customs, as well as moral and legal systems. Cultures are open
dynamic systems that undergo continuous change over time. In the contemporary world,
most individuals and groups are exposed to multiple cultures, which people use to fashion
their own identities and to make sense of different experiences. Cultural influences make it
crucial not to overgeneralize or stereotype in terms of fixed cultural traits. Culture is a
unifying influence, which combines the different aspects of the logical whole of an identity
(Sodowsky, 1991) and therefore also psychologically integrates the members of a culture.
Although there has been increasing effort to understand the role of non-Western
culture in counselling practices, more research is needed in order to be able to accommodate
ethnic communities. Worldviews have culturally based variables and influence the
relationship between counsellor and client. Cultural influences may affect counsellor' s
effectiveness in perceiving and interpreting clients' problems (Ibrahim, 1991 ).
Counsellors need to understand their clients ' cultures and their worldviews before
they start helping them. There is increasing evidence that the trained counsellor is not
prepared to deal with individuals who are culturally different from their clients. According to
Padilla (1973), one ofthe characteristics of an effective counsellor is the ability to recognize
diversity and cultural differences. It is undeniable that the need to attend to the multicultural
diversity of clients is more obvious when counsellors and clients have different backgrounds
(Burke & Stets, 2009). At the same time, according to Pedorson, Draguns, Lonner, and

22
Trimble (2002) multicultural awareness is no longer considered as a special emphasis of
counselling practice, but instead, as a generic competence in all counselling across all
cultures.
To assist multicultural clients, counsellors need to understand the impact of socioeconomic factors (Aycan & Kanungo, 1998). Mental health is influenced by contexts such as
income, race, culture, and ethnicity. These socio-political factors influence not just clients,
but counsellors' worldviews as well (Sue & Sue, 2003). Clients who grew up in a country
such as India, where freedom of choice, self-determination, and using one ' s own strengths
are often limited by family members, may not be able to openly express or communicate
their perspective (Mitchell, 2004; Netting, 2006). This inability may lead to counsellors
forming mistaken assumptions regarding their clients. Clients may be seen as uncooperative,
dependent, and unable to communicate (Naijjan & Dixon, 2003; Sumari & Jalal, 2008).
Instead of helping clients, counsellors may do harm when they do not understand their
clients' cultures. Doing no harm is a fundamental counselling requirement.
The caste system, in Indo-Canadian culture, has a huge impact and holds a significant
place in everyday life, and this carries over into counselling situations. For example, in
testing the cross cultural validity of Holland's theory of career choice in India, researchers
used a vocational preference inventory and found that the caste system plays an important
role in Indian culture. The Holland inventory could not be adapted to the research group
because the caste system role is highly integrated into their career choices. Many of the
participants would not complete the test because the instrument listed some occupations that
were considered beneath their caste. For example, a person who belongs to a higher caste
(Brahmin, Kshatriya) would not consider certain types of work, especially labor work, which

23
will bring his/her prestige down in the community. Even after making some modifications to
the assessment tool, the researchers concluded that the results were not reliable and were
without predicted test validity for Indian people (Sumari & Jalal, 2008). In summary, Sumari
and Jalal made the point that Western- designed vocational tests are irrelevant in India
because questions are based on Western culture. Such questions are often irrelevant to people
with non-Western cultural influence. Furthermore, making modifications to one or two
aspects of the test, which is based on Western culture, is ineffective.
In conclusion, if counsellors indeed want to help Indo-Canadian people, something
new needs to be developed that is based on the needs of people with Indian cultural
background. Sue and Sue (2002) argued individuals couldn't be separated from their society
and the cultural contexts where they were born and raised. Individuals who share the same
cultural backgrounds would exhibit similar values and belief systems. These values and
belief systems will then influence their worldview. A broader view of counselling
development must not ignore different worldviews and cultural values. One cannot simply
develop a counselling model that can be used by all individuals without taking into account
the cultural context (Rosenberger, 2014). An individual's confusion can make it difficult for
him/her to connect to the original inherited culture or the confusion may inhibit both
identities knowingly or unknowingly, willingly or unwillingly. For example, it does not
matter how many generations one has been living in Canada, when one gets married, the
same customs and rituals people adhere to in India are followed (unless one is entering an
inter-racial marriage). People always have a connection between two different cultures (the
one they have inherited from their ancestors and the one they live in) and at different times
the influence of one culture overrides the other one.

24
Cultural perspective is very individual and thus difficult to define. Reading literature
on the subject, different authors have defined culture differently. Culture is central to
co~nselling (Nelson-Jones, 2002). Attention to culture is necessary because it is the way

people establish and maintain relationships within their environment. As people interact with
those who are culturally different, they must explore the socialization forces that affect
behaviour, values, and language. According to many social scientists, culture is both a
critical aspect of a person' s lifestyle and an essential element of human behaviour.
It is normal in Indo-Canadian culture to accept and value other family members '

involvement in all areas of an individual' s life. Hays ( 1996) defined culture as all of the
learned behaviors, beliefs, norms, and values that are held by a group of people and passed
on from older members to new members. This defmition focuses on interpersonal and
socially constructed aspects of culture rather than on physical similarities between members.
Hays ' defmition is specific enough to include a group with common biological heritage but
general enough to incorporate groups that do not share common ancestry. For example, when
I refer to Indo-Canadian people, I mean all people with similar biological heritage, but I also
refer to their ability to acculturate to Western culture in Canada, a factor that makes their
cultural perspective different from other Indo-Canadian people. A counsellor needs to pay
more attention to an individual' s bicultural or multicultural identities than to their heritage
alone. For example, people who have immigrated as adults hold bicultural identity. As well,
an individual who moves to Canada as an adult and marries a non-east Indian individual is
likely to have a different cultural view.
Moving from one culture to another can create stress, frustration, and feelings of
hopelessness. Most families try to adjust to the new way of life in a different culture, while

25

maintaining contacts with their extended families . The extended family network serves as
insulation against mental health problems (Johnson & Nagoshi, 1990; Rasmussen, 2011).lt
can be challenging for second-generation Indo-Canadian people to accommodate parental
and societal expectations into one mindset. Arguments occur when parents with a
collectivistic orientation are attempting to raise their children in an individualistic society
(Sethi, 1990). At the same time, second-generation individuals manage to cope with this
concern on a daily basis, and eventually, they learn either to embrace or reject one or both
cultures during particular stages of their life.
Collectivistic versus Individualistic Culture
Culture has a major influence on identification, labeling, and, outcome of maladaptive
behaviours (Tanaka-Matsumi as cited in Lawrence et al. , 2012). Furthermore, the
effectiveness of different counselling approaches varies from one culture to another. Despite
the influence of culture on views of mental illness and the efficacy of counselling
approaches, Dragnus (2004) stated that studies testing the effectiveness of empirically
supported treatments across cultures and nations are scarce. Triandis (2002) suggested that
cultural characteristics promote a focus on constructs beyond the more general notions of
culture. The need to attend to the multicultural diversity of clients is most apparent when
counsellors and clients have different cultural backgrounds and the perspectives of
collectivist and individualistic cultures must always be considered.
According to Pederson, Crethar, and Carlson (2008), Indo-Canadian culture is
collectivist, in other words, it emphasizes the values of the group over the individual and
individual's self-definition involves relationships with others. The individual is less
important than the goals and harmony of the family and group. Because of this orientation,

26
Indo-Canadians may be more attuned to the social environment and the way others are
responding to them. They are relatively high self-monitors when compared to Western
people (France, Rodriguez, & Hett, 2013). In a collectivistic cultural setting the self is not
free. It is bound by mutual role obligations and duties as it is structured and nurtured in an
ongoing process of give and take with family members. The influence of the collective
perspective again depends on how long families have been living within Western culture and
who else is living in the same household.
Sinha and Tripathi (1994) described Indian culture somewhat differently; they
asserted that Indian culture supports an unusually complex and contextual coexistence of
contradictions whereby Indian culture and psyche are neither predominantly collectivist nor
individualistic in orientation. Their distinguishing feature is that they incorporate elements of
both orientations. Likewise, Indo-Canadian people may incorporate elements of both
individualistic and collectivist orientations making them more contextual than Westerners.
So, when making decisions, they consider desh (place), kaal (time), and paatra (person)
before deciding how to proceed in a specific situation (Sinha, 2014). For example, as a
professional I have developed a Western worldview and as a parent I practice for the most
part, an Indian worldview when making decisions.
Indo-Canadian people tend to find solutions to their problems that are based on
cultural values. Some of the value orientations in Indian culture are: authoritarian orientation,
interdependence, conformity, intense relationships, extended family structure, the role of
silence, and the importance of collective goals and responsibilities (Baptiste, 2005). These
values have a profound influence on the Indo-Canadian decision-making process.
Counsellors will be more effective when they use techniques consistent with the cultural

27

experiences oflndo-Canadian clients (Chandras, 1997; Panganamala & Plummer, 1998). For
instance, that the individual is less important than the goals and harmony of the family and
group (France, Rodriguez, & Hett, 2013).
Cultural Empathy and Affective Acceptance

"Empathy is not simply a matter of trying to imagine what others are going through,
but having the will to muster enough courage to do something about it" (West as cited in
Pedersen et al., 2008, p. 23). Mental health professionals need to be open minded when
helping Indo-Canadian clients. The life experiences of Indo-Canadian clients are very
different than Western clients. To be more effective, Pedersen and colleagues (2008)
described four assumptions to incorporate in multicultural counselling sessions.
1. We are both similar and different at the same time: the therapist makes efforts to
develop an understanding of the commonalities and differences in each
therapeutic relationship and tries to acquire the awareness necessary to become
inclusively empathic. When trying to understand Indo-Canadian clients',
therapists need to develop a warm and accepting therapeutic relationship. IndoCanadian clients come from collectivistic family systems where they involve
family members in problem solving and many of them may look for the same
from their therapist as well.
2. Cultures are complex in nature: cultures can be comprised of more than one
culture, depending on peoples' needs, characteristics, background, and the
specific situation. For example, when I am teaching, I am following western
classroom rules. In comparison, when I am teaching my children at home my
rules are different. Identity categories include race, language, ethnicity, religion

28
and spirituality, gender, familial migration history, age, physical and mental
capacities, education, socio-economic status and history, and traumatic
experiences. Living in a dynamic Western culture, these multiple cultural
identities overlap sometimes and create problems. During those times, people may
start to struggle and be unsure of what to do. This may lead them to seek
professional help.
3. Behaviours by themselves are not meaningful: professional therapists need to be
able to assess behaviours on the basis of contextual meanings. For example, in the
case of Indo-Canadian clients, they may not confront an older therapist because of
the respect they have learned to give the opinions of an elderly person. People
interact with the environment because of the ways that historical, cultural, and
social conditionings have influenced their perspective and beliefs (Pedersen et al.,
2008).
4. Not all racism is intentional: Pedersen et al. (2008) pointed out that racism exists
in at least three different forms : individual, institutional, and cultural. IndoCanadian people have been living in western society for the last 100 years. Even
though, culturally, ethnic communities are coming closer to each other and to
respecting other communities ' belief systems, the literature reveals that all ethnic
communities have faced racism somewhere in their struggles in these three
different areas of life.
Affective acceptance is the development, emotional acknowledgement, or awareness
ofboth culturally learned assumptions and a network of memberships across cultural
boundaries that include both cultural patterns of similarity and differences (Pedersen et al.,

29
2008, p. 61). Helping professionals need to be aware that Indo-Canadian clients ' culture is
constantly changing because of internal and external forces. Sue and Sue (2003) have
prescribed five factors that the culturally competent mental health professional must develop
in relation to affective acceptance:
1. Sensitivity to one's own cultural heritage and value differences
2. Awareness of one 's own biases and how they may affect clients
3. Comfort with differences on any subject, and of race, gender, and socio-economic
status
4. Sensitivity to circumstances e.g. personal biases, socio-political influences
5. Acknowledgement and awareness of one's own feelings e.g. racism, sexism, or
heterosexism as mentioned earlier in Sue's Racial identity development model
Functions of counselling exist in many different contexts. Pedersen et al. (2004)
stated that the task of empathic helping professionals is to be aware of their own clients'
assumptions to articulate the problem or imbalance and to understand the kind of help that is
needed by clients. Following are some of the suggestions by Egan (as cited in Pedersen et al.
2008) for counsellors to be culturally empathic:

• Listen to both verbal and non-verbal messages
•

Set aside your own biases and judgments

• Move toward exploring sensitive topics
• Determine if your empathic response is helpful
• Be gentle and keep focused on primary issues
• Respond to experiences, behaviours, and feelings
• Keep focused on helping the client

30

Cross Cultural Psychology and Religion
Research in cross-cultural psychology still lacks a strong conceptual framework
(Berry, 1984). The central aim of the field of cross-cultural psychology has been to
demonstrate the influence that cultural factors have on the development and display of
individual human behaviour. Many psychologists working in this field have concluded that
there is no substantial evidence to document the outcome of this culture-behaviour
relationship; individuals generally act in ways that correspond to cultural influences and
expectations (Berry, Poortinga, Segall, & Dasen, 1992). There are two ways to demonstrate
relationships between behaviour and culture. One is to seek ways in which knowledge may
be applied both generally (eg. Laungani, 2009) and specifically to multiculturalism (eg.
Berry, 1990), health (eg. Das & Kemp, 1997), and education (eg. Eldering & Kloprogge,
1989; Ogbu, 1990). A second is to ask some very practical questions: what happens to
individuals, who have developed within one cultural context, when they attempt to live in a
new cultural context? If culture is such a powerful identifier of behaviour, do individuals
continue to act in the new setting as they did in the previous one? Do they change their
behavioural repertoire to be more appropriate in the new setting, or is there some complex
pattern of continuity and change in how people go about their lives in the new society? To
address these questions, counsellors need to be aware of their clients' cultural,
environmental, and relational contexts (Copeland, 1983).
The emphasis in cross-cultural psychology is twofold (Lott, 2010). One is to
understand and appreciate the relationship among cultural factors and human functioning
(Walker, 2004), and the other one is to compare world cultures as well as subcultures with in
a single society. Cultures are compared on values, worldviews, dominant practices, beliefs,

31
and structures in order to recognize and acknowledge significant differences and similarities
(Lott, 201 0). The ultimate aim is to uncover universal models of psychological processes and
human behaviour that can be applied to all people of all cultural backgrounds (Matsumoto,
2001).
The lack of cross-cultural perspective on behaviours shows limited understanding of
cultural differences between various ethnic groups. To resolve and overcome these problems,
counsellors need to develop cross-cultural modeling sessions (Bogdan & Biklen, 2003).
Cross-cultural psychology has demonstrated links between cultural contexts and individual
behaviour development. Berry and Kalin (1995) stated that cross-cultural research has
investigated the effects on people who have developed in one cultural context and trying to
adapt to another one. The main focus of cross-cultural study is to demonstrate the influence
that cultural factors have on development and human behaviour.
Sue and Sue ( 1990) put cross-cultural counselling into three different categories.
Culture-bound values consist of all those things that people have learned to believe, value,
and enjoy in their history. It is the totality of ideals, beliefs, skills, tools, customs, and
institutions into which each member of society is born. Class-bound values are important to
consider in counselling as well because a counsellor needs to be aware of the caste system in
Indo-Canadian community. Language variables refer to unfairness for clients who are unable
to speak or understand English because Western society is mostly monolingual. A minority
client's brief, different, or poor verbal responses may lead many counsellors to make
inaccurate assumptions of their clients. Furthermore, having an interpreter present during
counselling is unlikely to honour the subjective expressions of clients.

32
The integration of religious dimensions in cross-cultural studies has proven to have
great impact (Mishra, 2012). Although the significance of religion may vary over time and
place among generations, it is clear that religion is salient for people across cultures.
Jahangir, Rehman, Klassen and Jan (1998) reported that among depressed Afghan refugees,
patients with a higher degree of religiosity were rated as less vulnerable to suicidal planning
or attempts. Religion has also been found to be a resource for coping with stressful life
circumstances, such as the demands of acculturation for Asian-Indian immigrants (Vohra &
Broota, 1996). Religious rituals have also been linked to the alleviation of distress during
troubled times. In an empirical analysis of ethnographic descriptions of 78 cultures,
Rosenblatt, Walsh, and Jackson (1976) found that members of cultures with final ceremonies
for the dead experienced far fewer signs of prolonged grief. Religion can be predictive of
several important cross-cultural dimensions and cultural forces can influence religious beliefs
and practices.
Overall, religious beliefs and practices are held and observed in a social context. They
are observed in temples, churches, mosques, and gurdwaras with a common and distinctive
set ofbeliefs, creating a context for social interaction, intimacy, and a sense ofbelongingness
(Tarakeshwar, Stanton, & Pargament, 2008). Across cultures, religion has the potential to
influence relationships between individuals, within couples, families, groups, organizations,
communities, and in society. Religion and culture are often inextricably woven; both must be
considered when we try to understand people's beliefs and practices.

33

Self-disclosure in Indo-Canadian Culture
Self-disclosure is one of the essential needs of a therapeutic relationship (Ibrahim,
1991; Sue and Sue, 1990; Wohl & Pederson, 1976). It is crucial to the process and goals of
counselling because it is the most direct means by which an individual makes himself/herself
known to the other. Non-disclosure means a client forfeits an opportunity to engage in
therapeutic self-exploration (Sue and Sue, 1990; Vontress, 1976). By maintaining the
importance of self-disclosure in the therapeutic relationship, counsellors encourage
individuals to comfortably open up to them. Different authors offer a variety of strategies to
nurture disclosure in client/therapist relationships. Emphasis is given to care, warmth,
closeness, genuineness, and empathy (Wohl & Pederson, 1976). Richardson (1981) states
that counsellors must be accepting and respectful of clients' culture. At the same time, they
should be natural, honest, and honor clients' presence without being condescending.
According to Rogers (1957), there are five basic qualities a counsellor needs to possess:
respect for the client, genuineness, empathic understanding, communication of empathy,
genuineness to the client, and also structuring. Many Indo-Canadian people are hesitant to
disclose their feelings. Once the trust and relationship is established, however, it becomes
easier to share personal problems.

Indo-Canadian Family Structure
To be successful in counselling sessions, a counsellor needs to be aware of the family
dynamics of Indo-Canadian families. In a relationship centered on Indo-Canadian culture,
emotions are expressed more openly. Families live together with little privacy. Outbursts are
common and serve as a release. As mentioned previously, Indo-Canadian families tend to be
more collectivist than individualistic in nature. However, the structure of the Indo-Canadian

34
family varies; for instance, a professional family is quite different from working class family.
Basran (1993) concluded that Indo-Canadian families have taken several forms and
structures throughout the history of Canada. Traditional values and Indian culture have
played a significant role in shaping Indo-Canadian families and the relations of families'
members (Varghese & Rae Jenkins, 2009).
Family counselling in Indo-Canadian culture requires a different perspective than
Western individual counselling. Indo-Canadian families are enmeshed, so differentiation is
very difficult. Within Western families , enmeshment is described as unhealthy because it
leads to closeness and dependency (Bromberg, 2011). However, in Indo-Canadian culture,
the need to respect and follow family desires is more important than fulfilling individual
interests (Brown, 2004). It might be considered unusual by Western counsellors, but
involving family members in personal affairs is normal. Boundaries around how much one
can talk and share, when one can talk, and where one can talk is not very strict. Family
members appear more available to each other in Indo-Canadian culture as compared to
Western families (Webb, 2001 ). Expression of family involvement is different from culture
to culture. Indo-Canadian clients do not make decisions in isolation. Parents, grandparents,
and/or siblings will be considered in the decision making process. They might not be
physically involved in a session unless the clients want it, but they are part of the framework
within which the clients relates and lives (Smoczynski, 2012).
Miville and Constantine (2007) stated that the sense of one's self in reference to
cultural and religious values is strongly tied to the family of any culture. Likewise,
McGoldrick (1982) stated that culture is transmitted through families' intertwined ethnicity
and culture. In addition, Sadowsky (1991) stated that for the Asian clients family is an

35
important aspect of cultural identity. Finally, Ponterotto, Casas, Suzuki, and Alexander
(1995) stated that Asian people maintain strong ethnic identity. For example, they refuse to
place their elderly in retirement/nursing homes because they would rather take care of them
on their own. Therefore, if mental health professionals want to better serve their Asian
clients, they must understand cultural identity and its relationship to the family because both
are at the core of the Asian self.

Client Counsellor Relationship
Relationship is at the core of counselling. A counsellor without the ability to develop
rapport cannot be effective. In general, in counselling, clients need a safe place to share and a
reflective place to process. A session is a process of change, which is facilitated by the
counsellor, and the client plays an equally important role in the process (Cookson, & Stirk,
2011 ). In order to provide competent counselling services to an increasingly diverse clientele
in Canada, counsellors must attend to cultural variables such as family dynamics, and/or, if
applicable, religious faith in the counselling context (MacDougall, 2001).
From a different point of view, the rapid changes in a multicultural society need to be
addressed in a realistic yet positive manner, in which differences are not homogenized but
celebrated because diversity is beautiful, welcoming, and strengthening (France et al., 2013) .
If society is to avoid cultural and racial misunderstanding, then the institutions of society
need to adapt to the new realities of multiculturalism. The counsellor needs to create a
common ground with clients by establishing an avenue to find solutions to their problems
rather than first building on the idea of a trusting relationship. People from some racial or
ethnic backgrounds may not inherently trust counsellors, nor can the trust be established in
the traditional manner that theorists like Carl Rogers suggested (France et al., 2013). As

36
many Indo-Canadian clients notice improvements in their lives due to counselling, this way
their relationship will become trustworthy with their counsellors.
According to Ponterotto and colleagues (2009), when cultural aspects are added to the
counselling process, the rules of counselling and building relationships have to be considered
in order to be sensitive to people's differing needs. For instance, the primary importance of
relationships and collectivism, the implicit or explicit differentiation between modernization
and Westernization of cultures, the application of familiar counselling concepts to less
familiar multicultural settings, and the need for new conceptual and methodological
approaches to deal with the complexities of culture must be emphasized.
Canadian people may be reluctant to seek services from Western counsellors because
of anticipated dissonance between basic cultural positions (Baptiste, 2005). Western
practitioners must be aware of the lens through which they are viewing the experience of the
client and how holding onto this paradigm can impede the therapeutic process (Bromberg,
2011). For Indo-Canadian clients, accessing professional help for mental health problems can
hold a stigma and be viewed as a failure (Almeida, 2005).
The cultural world view of Indo-Canadian people includes a common system of
beliefs, perceptions, attitudes, and values. It is a shared way of life that culturally binds
individuals together. It is imperative for counsellors to understand the cultural beliefs that
clients hold and the degree to which the counselor can provide assistance that is congruent
with those beliefs (Choudhuri, Santiago-Rivera, & Garrett, 2012; Hays & Erford, 2010).
Helping the Indo-Canadian community requires some skills that are similar to those used in
other communities. A therapeutic alliance needs to be developed and this is not a one-time
activity. For example, Indo-Canadian people often look for advice and quick fixes for their

37
problems. However, if a counsellor has developed trust with his/her clients, he might be able
to change a client's perception of counselling and at the same time can help a client meet
his/her needs without giving direct advice. Credibility needs to be established with clients
over time. Counsellors need to adapt Western counselling methods so their approach
considers and language with indigenous elements and emphasizes the individuality of each
client (Khanna, 2012; Klassen, 2004). They need to use a person centered and an integrative
approach, informed by several Western-counselling methods. Also, it is important not to use
counselling approaches dogmatically (Smoczynski, 2012).
According to several researchers (Atkinson & Matsushita, 1991 ; Chandras, 1997;
Chow, Jaffee, & Snowden, 2003), minority group members underuse and prematurely
terminate counselling due to the biased nature of these services. Some researchers say that
most of the services offered are inappropriate, insensitive, and oppressive to the experiences
of the culturally different clients (Sue & Sue, 1990). Counsellors need to modify their
therapeutic orientation to fit the Indo-Canadian client's worldview. The effectiveness of
counselling increases when the counsellor uses techniques consistent with the cultural
experiences of an Indo-Canadian client.
It is important to consider whether or not Western-counselling approaches will work

for the Indo-Canadian population. Current models were developed for Western people. IndoCanadian people who have adapted to the Western culture may benefit from these models,
but some other members of this community may not. Counselling researchers need to
develop new theoretical models that accommodate people with different cultural
backgrounds. This project focuses on approaches that are more likely to be effective among
the Indo-Canadian population.

38
Von tress ( 1979) suggested an existentialist philosophical view of cross-cultural
counselling that transcends culture. Pedersan (1991) advocated searching for a framework
that recognizes the complex diversity of a plural society and states bridges of shared concern
that bind culturally different persons to one another. She suggested finding something
universal as well as specific to the culture in a counselling relationship. Patterson (1995)
argued that if multicultural counselling is generic and if all counselling maintains a
multicultural perspective, it becomes possible to develop a universal system of counselling
that meets the needs of many clients.
Raney and Cinarbas (2005) state that diversity needs to be considered in counselling
approaches. Furthermore, this diversity results in different needs in different regions. Cultural
sensitivity requires the mental health counsellor to be aware of a client's worldview and to
see and use the client's perspective in interpreting the world. Even though some human
characteristics are universal, some behaviour is culturally specific. This may seem strange to
a counsellor but it is normal to the people who are living by the rules and worldview of their
culture. Such culturally specific assumptions must be handled with care to avoid prejudice,
discrimination, and shallow ethnic attributes (Smoczynski, 2012).
Arlumani (2009) states that separating body and mind, or individual from his/her
family in counselling will be ineffective as Indo-Canadian individuals are culturally prepared
for a holistic approach and community based living. Although, Sinha and Sinha (2009) argue
that it is the context that brings out either a more collectivistic or individualistic orientation.
Interdependence has been increasing, as Indo-Canadian people are becoming economically
stable and living independently. The community orientation is still present and many times it
serves as a therapeutic outlet for its members.

39
Verbal expressiveness and direct communication are less commonly seen in IndoCanadian culture (Kuo, 2004). In Western cultures, roles and boundaries are supposed to be
clear and culminate with young adults that can leave home and achieve independence. In
Indo-Canadian culture, it is somewhat different; parents always guide their children, no
matter what age, and children do listen, like it or not (in most cases). Preserving family
harmony is much more important than fulfilling an individual's needs. If someone crosses
that boundary it affects both family image and individual image in the society. Self-image is
based on the relationship with the family (Sumari & Jalal, 2008). Seeking clinical services is
controversial for Indo-Canadian people who are averse to speaking to strangers (mental
health practitioners) and thus they seek advice from friends or relatives (Almeida, 2005).

Theories of value when working with Indo-Canadian clients
One general criterion to evaluate the appropriateness of a theory within a cultural
context is the cultural distance between the culture and country in which a theory was
developed or applied (Triandias, 2001). According to this concept, the greater the distance, in
terms of cultural values, language, and politics, the less congruent or applicable the theory is.
Cultural characteristics and patterns offer useful ways to assist in evaluating applicability,
adaptability, and ability to bridge theories to other cultural contexts (Corey, 20 12). Cultural
norms include attitudes, values, and beliefs. Other characteristics of cultural norms are
collectivism versus individualism and tightness versus looseness (Kuo, 2004).
Cheung (2000) asserted that culture defines what constitutes clients' problems, the
cause of the problems, and the solutions and therapeutic interventions in regard to those
problems. Cheung also argues that it is problematic and inappropriate to simply transport a
counselling theory and method from one culture to another without examining the sensitivity

40
and congruence of the culture. More collaboration and respect to different cultures promotes
a deeper understanding so that professionals around the world have the knowledge and skills
to create indigenous counselling models that are relevant to clients' contexts (Norsworthy,
2006). As a counsellor, the more one understands others beyond his/her own personal and
national borders and the more he/she as a counselling professional shares the locally and
cross culturally generated knowledge and skills needed to fulfill others important roles
locally and globally, the greater the ability to create a peaceful planet that will sustain life for
future generations (Gerstein, Heppner, Aegisdottir, Leung, & Norsworthy, 2012).
Cheung (2000) concluded that there is a shift in how members of the counselling
profession throughout the world interact with each other and work together to serve the needs
of diverse populations. They believe that, as counselling psychology is transported to other
cultures, there is a need to address the fundamental issues of counselling by whom,
counselling for whom, and counselling for what.
Gerstein and colleagues (2012) stated that as one learns from others noticing the
importance of bicultural and multicultural counselling, one moves closer to a more relevant
global counselling profession - one that truly centers cultures, contexts, identities in theory,
research, and practice of counselling. Pederson (2003) argues strongly that, counsellors need
to learn about other cultures to teach and lead clients from other countries. He also stated that
counselling psychology does not belong to any single cultural, national, or social group.
Furthermore, he explained that the goal is not so much the internationalization of counselling
psychology, but the reinvention of counselling psychology as a profession in a global
context. Pederson (2003) concluded that putting the profession in a global context involves
seeing, as clearly as possible, the global politics of counselling and psychology and

41
identifying what it will take to reinvent the profession so that it is relevant for the 21st
century. Pederson developed a Triad Model of counselling. Counsellors who are different
than their clients in race, culture, ethnicity, or social class have difficulty in bringing
constructive changes in their client's lives. In order to understand the dynamics of culturally
different client/counsellor relationships, Pederson (2005) has developed a triad model of
cross-cultural counselling. This model has been used to train counsellors to counsel different
cultural populations than their own. The range of applications of this model extends to any
situation where the values of the counsellor are different from their clients. Triad model
offers greater safety to demonstrate strong feelings and direct feedback (Pederson, 1977). It
works as having a reflecting team, which gives feedback during and after the session.

Relational Cultural Theory
Relational cultural theory (RCT) is a feminist therapeutic approach. It is congruent
with multicultural counselling because of the importance of interdependence, counsellor selfreflection, and awareness of oppression. RCT promotes multicultural competence and
focuses on interdependence and conceptualism, which is compatible with the collectivistic
values of Indo-Canadian culture (Sue & Sue, 2003).
The main focus of RCT is fostering relationships. The relational-cultural theoretical
foundation is built on the assumption that meaningful shared connections with others leads to
the development of healthy feelings of self (Jordan, 1997). Another key factor of RCT is a
central relational paradox (Miller & Stiver, 1997). Some clients experience chronic and
serious disconnections in their relationships. They learn to keep feelings, experiences, and
relationships confidential, thus sacrificing authenticity and mutuality. For example, an
individual with a history of childhood abuse might withhold important feelings in significant

42

adult relationships because of fears of further abuse or abandonment. Miller and Stiver
( 1997) call this a strategy of disconnection. The influence of Western sociocultural norms on
sex role development is incorporated throughout RCT. Frey (2013) suggests that RCT can
contribute to counsellor development through the knowledge of a conceptual framework for
understanding and critically analyzing relational development with multicultural populations.
Client and counsellor together can develop concrete strategies for the development of
therapeutic relationships with awareness of individual-cultural diversity. In this way, clients
learn to identify and strive for relationships in opportunistic situations. For example, when
individuals come from India they may feel hesitant and insecure sharing their true feelings
with others because of cultural and environmental factors. Once they have an awareness of
the benefits of counselling and share their feelings, they may be able to adapt differently in
their new cultural environment. They can also learn new skills to be able to let out their
frustrations on a regular basis before it affects their daily life.
Relational cultural therapists consider isolation to be a primary source of human
suffering (Jordan, 2010), so movement out of isolation is a principle therapeutic goal.
Counsellors and clients work collaboratively to understand the clients' patterns of
connections and disconnections. After migrating from India, people may feel disconnected
from their cultural heritage and, at the same time, they try to connect to Canadian culture to
be successful. During these times they need somebody to talk to who can understand their
vulnerability and help them to move on in a new culture. In RCT, clients explore their
relational images and expectations (Jordan, 2001). As clients rework unproductive patterns
through the therapeutic relationship, they experience growth (Jordan, 2000). Such clients
may be dealing with abuse in the family, frustration in the family and at work, alcoholism,

43
and the need to take care of elderly family members. RCT stresses the importance of
acknowledging the cultural context of the client's experiences as well as the context of the
therapeutic relationship. Indo-Canadian clients seek advice to solve their problems.
Depending on the degree of acculturation of Indo-Canadian clients, some of them may not be
even aware of the counselling process.
In order to help Indo-Canadian clients, Western counsellors need to be aware of the
cultural needs of Indo-Canadians as well as maintaining the therapeutic relationship. This
ensures that the counsellor does not unintentionally reinforce or replicate cultural practices
that encourage disconnections and feelings of shame (Walker, 2004). According to Basran
( 1993 ), in order to help Indo-Canadian clients, counsellors need to understand cultural factors
as well as historical and structural factors . He also clarifies that there are many types of
Indo-Canadian families; some are totally integrated, others are making efforts to combine
elements of their heritage with aspects of Canadian culture, and there are still other families
who perpetuate a family system similar to India. Under these circumstances, the approach of
RCT, which is largely based on a change in attitude and understanding rather than a set of
techniques, may help Indo-Canadian people. Therapeutic authenticity and mutual empathy
are central to this work and considered fundamental for growth (Jordan, 2001). Many IndoCanadian people experience it as a shameful to see a professional for support. Many of them
think that all these problems need to be taken care of by family members instead of seeking
help outside the family and letting other people know their family problems.
There are a number of features that distinguish professional counselling from other
mental health disciplines (Duffey & Somody, 2011). Ivey (2008) stated that counselling
maintains a developmental perspective. Erickson and Kress (2005) defined RCT as strength-

44

based. However, Comstock and colleagues (2008) define RCT as contextually focused. From
a multicultural perspective, it is crucial that contextual and relational counselling needs to be
considered when helping Indo-Canadian people. For example, counsellors need to be aware
of the family status of Indo-Canadian families in regard to their education, financial status,
professional status, family ties, and more importantly, the duration of their residency in
Canada. Understanding of different levels of acculturation of Indo-Canadian clients helps
counsellors to be aware of their clients' ability to connect in counselling sessions. It is
important to identify multicultural supportive theories such as RCT and person-centered to
help the Indo-Canadian population.
RCT brings relationships and cultural aspects to the forefront of human psychology
and examines the complexity of human relationships, using concepts of connection and
disconnection. In the person-centered approach, the client takes an active role in his or her
counselling sessions with the counsellor being nondirective and supportive. In this therapy,
the client is the leader and counsellor clarifies the client's responses to promote selfunderstanding. The goals of client-centered therapy are to increase self-esteem and openness
to experience in Indo-Canadian clients. Client-centered counsellors work to help clients with
self-understanding, reduction in defensiveness, guilt, insecurity, as well as to develop more
positive and comfortable relationships with others, and an increased capacity to experience
and express their feelings. In Indo-Canadian people all these stated factors play important
roles (Jordan, 2001).
According to Duffey and Somody (2011), RCT has evolved from the works of Jean
Baker Miller and scholars at the Jean Baker Miller Training Institute. Other traditional
human development theories often reflect values of individuation, autonomy, and separation

45
(Jordan, 2001) but RCT focuses on relationships rather than autonomy. In practicing RCT,
people become relationally complex rather than increasingly individuated and autonomous.
Therefore, RCT promotes a contextual and relational lens for understanding human
development. Both of these factors are very important to Indo-Canadian culture. The
collectivistic nature of Indo-Canadian culture plays a key role between family members and
their relations to other family members. Each family member has his/her own importance at
his or her own level in a family. A counsellor needs to be aware of that when helping IndoCanadian people. RCT establishes a direction for the counsellor-client relationship.
Multicultural competency helps counsellors to develop relationships with clients
through the lens of the client's worldview. When Indo-Canadian people seek counselling,
they like to get advice without understanding the problems. Privacy for Indo-Canadians in
counselling is paramount; it is quite likely that they do not want other family members to
know that they are in counselling. For example, if one has drinking/drug problems or has
anxiety and is suffering from panic attacks and is trying to overcome these problems, he /she
most likely will not want to share this with anyone in the immediate family or outside the
family. In this case this individual does not have any support system outside counselling
which can be overwhelming and stressful. Another example can be the difference between
male and female responsibilities in Indo-Canadian culture. For example, gender roles in the
Indo-Canadian culture are different than in Western cultures. In my opinion, Indo-Canadian
females have more responsibilities in comparison to Indo-Canadian males.
In many Indo-Canadian families, women are expected to have a job to be able to help
in financial hardships, but at the same time they are expected to take care of family matters
such as children, the elderly and various household tasks. It burdens women to keep

46
everything under control because all these responsibilities are life-long. They will keep doing
until they feel burned out. Also many of them are not aware of the counselling services
available to help them. For some of them, even if they know about counselling, they will not
go because it is very hard to keep it secret. However, if these women end up seeing a
counsellor, I believe RCT could help the counsellor to understand Indo-Canadian female
clients. RCT approaches help counsellors to understand their clients from their cultural
contexts and beliefs. According to Eleftheriadou (as cited in Nelson-Jones, 2002), in IndoCanadian culture, men may have mediated between home and the outside world, whereas in
their new cultures, women may work outside the home and also be the main breadwinner.
Relational cultural theory can match the needs of multicultural clients during
counselling sessions. Many mental health practitioners use RCT and person-centered therapy
in their practice. Both of these therapies put together produce better results than either
therapy applied on its own. According to RCT, all individuals have a natural drive towards
relationships and they look for acceptance. At the same time, all clients have personal or
cultural insecurities that they do not want to share with others. For example, Indo-Canadian
clients do not talk openly about their personal relationships. They think others will judge
their unsuccessful relationships, anger, and mental health issues. There is shame and societal
prestige is involved because of the stigma attached to counselling in Indo-Canadian culture.
In my opinion, iflndo-Canadian people acknowledge the benefits of counselling, mutual
respect, and openness to new opportunities, their relationships and connections outside of
their own community will be more fulfilling and satisfying. RCT approaches help
multicultural clients to develop trust and build relationships with other cultures with the help
ofthe counsellor (Frey, 2013).

47
Through the RCT counselling process, clients recognize the patterns of connections
and strategies for disconnections they are using, understand what brought about these
patterns of relationships, recognize that they can choose when they respond to
disconnections, and collaborate with the counselor on ways to work toward growth and
connection (Frey, 2013). RCT can assist Indo-Canadians to develop better awareness around
their needs and to work on trust. Counsellors can demonstrate empathy and connect with
clients by being authentic and supportive. They can express, verbally and nonverbally, their
understanding of the client's experiences and worldviews, while also demonstrating and
articulating respect for the client's emotional experience. RCT counsellors also consider the
context of the client's relationships, world views, relational images, and current relational
dynamics; the internal images or ideas that have been formed through one's experience in
his/her past relationships and on which assumptions are made about current and future
relationships. Somehow, during this process, counsellor/client feels out of connection.
At the time of disconnection both client and counsellor need to go back where they
lost this trust and empathy towards each other. Following RCT's values in counselling crosscultural clients will help both to move forward genuinely. Counsellors can empower clients
by communicating when the client's experience moves them. They encourage self-empathy
by helping clients to develop compassion for them, articulate disconnections as they arise
within the therapeutic relationship, and negotiate disconnections and reconnections in their
relationships. These counselling skills can be applied with individuals, couples, families, or
groups (Comstock et al., 2002).

48
Summary of Chapter Two
This chapter discussed the relevant research regarding Indo-Canadian clients. It
outlined important topics with which counsellors should be familiar, including the history of
Indo-Canadian people living in Canada, the social and psychosocial experiences of
individuals, ethnic identities and ethnic identity models, collectivistic and individualistic
cultural backgrounds, self disclosure of counsellors and clients, and cross cultural
psychology. Effective counselling strategies, specifically RCT and person centered therapy,
were presented. Each of these topics will be discussed in detail during the workshop.
The key concepts of RCT and person centered therapies will help Indo-Canadian
clients the most during the counselling sessions because these therapies focus on personal
relationships and personal needs of development. Furthermore, solution focused therapies,
which centre on resolving clients concerns, may also yield better results because of the way
Indo-Canadian clients tend to handle problems. For example, solution focused brief therapy
can help clients to develop a desired vision of their future and to explore their strengths and
resources in order to co-construct a pathway to make their vision reality (Corey, 2012).
To help clients work through their problems, experiential activities based on RCT,
person centered therapy, and solution focused therapy will be presented during workshop in
order to feel and live the culture. In order to understand control issues, conflict, gender roles,
parenting styles, and many other issues, group activities, fish bowl exercises, and continuum
exercises, based on Indo-Canadian families will be provided as well.
Chapter Three will describe the workshop format, ethical considerations, and content
areas.

49
Chapter 3: Project Description
This chapter provides important information for the facilitator regarding preparation
and implementation of the workshop.
Target Audience
This workshop is aimed towards mental health practitioners in Northern British
Columbia, many of whom may have never worked with Indo-Canadian people. This
workshop is also geared towards individuals who are employed or plan to be employed in the
field of mental health. This broad group could include counsellors, therapists, psychologists,
case managers, social workers, nurses, and undergraduate and graduate students.
Workshop Goals
There are two primary goals for the workshop. The first goal is to provide mental
health practitioners with an in-depth understanding of the background of Indo-Canadian
culture. The second goal is to help mental health practitioners learn and develop the skills to
be able to successfully assist the Indo-Canadian population. Participants ' pre-workshop
knowledge will be evaluated by doing a survey and/or through informal questioning on the
first day of the workshop. Another important aspect of this workshop is to train mental health
professionals in ways to process the information provided by Indo-Canadian clients with
sensitivity during sessions. Therefore, the facilitator' s goal is to model cultural sensitivity in
delivering the workshop.
Collins (as cited in Wong-Wylie, 2006), proposed that the counsellors' use of self and
understanding of Indo-Canadian cultural values, beliefs, and experiences are essential for
multicultural competency. To facilitate this, experiential activities will be incorporated which
promote counsellors' development of a non-judgmental stance in working with Indo-

50
Canadian clients. For example, a role play in which an Indo-Canadian client with an arranged
marriage is having problems in married life might be presented and related gender roles,
conflict issues, control issues, and parental issues could be explored as part of the scenario.
Also, participants will be able to process, in a group setting, what comes up for them in
regard to differences between Western and Indo-Canadian culture. What does it mean to
counsellors to have an arranged marriage, or what kind of feelings come up when they get to
know that their clients live with parents/grandparents in one household? How do Western
counsellors feel about the responsibilities and attachments within a collectivistic cultural
family? Counsellors ' ability to reflect on these issues will also be discussed. Wong-Wylie's
(2006) article explained clearly that counsellors' ability to reflect on Indo-Canadian culturebased issues improves the counsellor/client relationship. Once Western counsellors learn to
look at the problems from the Indo-Canadian cultural perspective, it will become easier for
them to work with the Indo-Canadian clients.
Ethical Considerations/Confidentiality
The risk of psychological or physical harm is minimal during this workshop. The
workshop facilitator will discuss the importance of confidentiality and safety at the beginning
of the first session. People will be encouraged to take care of themselves and to participate in
activities as long as they feel comfortable. Participants may share their personal information
during the workshop and their privacy would be respected. Although the facilitator cannot
ensure confidentiality, it is important to encourage it in large or small group sessions. The
facilitator is obliged to remind individual/group participants that client confidentiality is
important and should encourage them not to share anything beyond the workshop content

51
outside the sessions. The facilitator will convey to the counsellors that everything that is
shared in the workshop is to be kept confidential.
Participant Rights
The facilitator will state that some of the topics discussed regarding Indo-Canadian
culture in the workshop may make counsellors feel uncomfortable and that they have the
right to stop participating at any time. For instance, some aspects, like gender roles, that are
normal in Indian culture might not be acceptable in Western society. However, counsellors
will also be encouraged to be open and curious about new cultural information.
Group Norms and Expectations
This particular workshop consists of three 7-hour/days including two 15 minute
breaks and one hour lunch. The facilitator will discuss the importance of consistent
attendance for all three days and of respect for each other and the culture even if they do not
agree. Participants will also be informed of when breaks and lunchtime will occur. Finally,
the facilitator will ask the group if there are any additional ethical or administrative issues
they wish to address.
Guiding Principles: Content and Process when Working with Indo-Canadian Clients
Participants need to be aware of some of the cultural norms of daily life for IndoCanadian people. These principles will be discussed during workshop days. More
specifically, information (content) will be focused around history, background, knowledge of
culture, and levels of acculturation of Indo-Canadian people. As well, cultural barriers,
language barriers, social status, gender roles, family conflicts will be discussed. Participants
need to be open-minded.

52
Indo-Canadian cultural perspectives are different than Western culture. To be
effective, counsellors need to learn ways to process the provided information in sessions. For
example, how the problem is conceptualized between client and counsellor, relational values,
emotional attachments to the counsellor, clients' expectations of counselling, their feelings
and emotions if those expectations are not met, and counsellors' expectations. Most
importantly, counsellors need to experience themselves through their clients ' eyes.

Workshop Outline
The workshop takes approximately three seven-hour days to complete. This timeline
includes two fifteen-minute breaks and a one-hour lunch each day. The need and knowledge
of mental health practitioners will help guide the course of the workshop. Choice will be
given to practitioners; if they do not need or want to attend for three days they can do only
one or two days of the workshop. Each day will be focused on different activities.
The first day of the workshop is focused on information about the Indo-Canadian
culture, such as cultural background, comparing and contrasting Indo-Canadian culture and
Western culture, ethical consideration, terms used on a regular basis in Indo-Canadian
vocabulary, history of the culture in Canada, family dynamics, and challenges faced by this
population. Also, for better understanding of the Indo-Canadian culture video case studies
and role-play activities will be performed.
The second and third days are focused on the topics such as family issues (joint
families), spousal issues, gender roles, violence, discrimination, trauma, suicide, depression,
substance-related disorders, anxiety disorders, and resources for counsellors.

53

Summary of Chapter Three
This chapter described the format of the workshop. It outlined the intended audience,
the relevant principles of Indo Canadian culture, any ethical issues to consider, and the
intended topics to be covered. Chapter four will provide a detailed description of the content
and process of the three-day workshop.

54

Chapter 4: The Workshop
This chapter will provide the objectives, outline, materials needed, and a detailed
description of each day of the workshop followed by discussion after each activity. For
several of the activities, different options will be provided and the facilitator can decide on
the activity based on the needs of the group and the time constraints. Throughout this process
the facilitator will emphasize the idea of participants being "curious" not "critical" of
themselves or others in terms of views. The following factors need to be considered when
deciding on an activity: a) skill level ofthe participants, b) group dynamics, and c) desired
learning outcomes of the facilitator. All activities will include the necessary context delivered
by a power point presentation.

55
Day One Outline
Objectives

•

To create a safe atmosphere .

•

To establish guidelines for confidentiality .

•

To provide participants with an understanding of specific terms .

•

To help participants understand Indo-Canadian culture .

•

To help participants understand collectivistic/individualistic nature of family
dynamics.

Preparation

•

Review power point slides needed for the lectures (if you wish to adapt the
PowerPoint for your use).

Materials

•

Chart paper, index cards, paper, and pens.

•

Case scenarios

•

Journal article: The East Indians in Canada
Day One Topic Outline

PART 1: OVERVIEW

Introduction

10 minutes

Workshop Ethics and Individual or Group Norms

15 minutes

Icebreaker Activity 1: Bingo Exercise

20 minutes

Icebreaker Activity 2: Name Exercise

20 minutes

Overview of the workshop of Day One

15 minutes

Clarification of Terms used within Context of Indo-Canadian Culture

15 minutes

56
BREAK

15 minutes

PART II: OVERVIEW OF INDO-CANADIAN CULTURE

Warm up Activity: Family Dynamics

30 minutes

Lecture: Background and Cultural Perceptions oflndo-Canadian culture

20 minutes

Demo Activity: Do's and Don'ts in a session with Indo-Canadian Clients 20 minutes
Role Play Activity: Do's and don'ts in a session

30 minutes

Lecture: Assessment of Indo-Canadian Clients

20 minutes
60 minutes

Lunch
PART III: FAMILY DYNAMICS

Warm up Activity: Fish Bowl Exercise

30 minutes

Lecture: Family Dynamics

20 minutes

Activity: Social Identity Storyboard Exercise

30 minutes
15 minutes

Break
PART-IV CLOSING EXERCISES

Activity: High Context and Low Context

30 minutes

Closing Exercise

20 minutes

57

Day One Description
Part I: Overview
Activity: Introduction

10 minutes

Goal: To introduce facilitator and participants to each other.
Materials: Index cards and strings.
Description: Begin the first day by introducing yourself and welcoming participants
to the workshop. Ask participants to introduce themselves by giving name, position,
and which community they are from. Give each participant a piece of paper and
marker. Ask them to create a name card and put it on. After introductions, facilitator
can explain that this three-day workshop is focused on how to work with IndoCanadian clients in counselling sessions. During the three days, information regarding
the different dynamics of lives within Indo-Canadian culture will be provided as well
as experiential activities to gain an understanding of these dynamics within
counselling practice. It is anticipated that this workshop will help counsellors in
order to work more effectively with Indo-Canadian clients.

Workshop Ethics and Individual or Group Norms

15 minutes

Materials: None.
Description: Explain and discuss participant rights, confidentiality, and group norms.

Participant Rights

• Some of the topics (cultural aspects, parental control, family matters,
gender roles, and shame associated in all these areas of life) discussed
in the workshop may make you feel uncomfortable. You have the right

58
to discuss your concerns or discomfort and/ or to stop participating at
any time.
•

You are encouraged to be open and curious about any discomfort you
may experience and to explore and challenge your assumptions.

Confidentiality

•

Everything shared in the workshop should be kept confidential.

•

Please withhold identifying information when sharing stories about
your own clients.

•

While we (the facilitator(s)) emphasize that no information be shared
outside the group, we cannot guarantee your confidentiality. Please
consider this when choosing what you are willing to share.

Group Norms

•

Participants will also be informed of when breaks and lunchtime will
occur. This particular workshop consists of three 7-hour days. Each
day includes two 15-minute breaks (one in the morning, one in the
afternoon) and an hour-long lunch.

•

It is important to the flow of the group that you maintain consistent

attendance and arrive on time after breaks. If you are unable to attend
or must arrive late I leave early, please let the facilitator(s) know as
soon as possible. (You may also wish to specify how you would like to
be contacted: phone, email, and provide contact information).
Discussion: The facilitator can ask participants if they want to add/delete anything to

the above discussed group norms. The facilitator may wish to do a brief check in

59
about how participants are feeling about moving ahead with the workshop now.
Questions for the participants might include:
•

How are you feeling about participating?

•

What concerns do you have about participating in the workshop?

•

What concerns do you have about others?

•

What hopes/goals do you have for the workshop?

•

What might prevent you from participating fully in the workshop?

•

What might help you to participate more fully?

•

What else would be helpful to discuss before we start our icebreaker activity?

Lastly, let participants know that, at anytime during the workshop, if they are not
feeling comfortable they should let the facilitator know about their feelings and concerns.
Following the discussion, the facilitator can read over the agenda for the day, clarifying
breaks and lunch times. Ask everyone to be prompt in returning from breaks.
At this point the facilitator will also introduce the idea of a reflection team in
counselling sessions (see Appendix A). A reflection team (two or three counsellors)
typically gives constructive feedback to a counsellor about how the session is going and
what can be done to enhance the outcome of the session. Suggestions and advice are not
given. Instead the team inquires about the interventions that the observed counsellor
initiated: ''I'm wondering why you addressed x?" "What were you feeling about Y" The
facilitator can discuss the following questions addressing reflection teams:

•

How might you benefit from a reflecting team?

• What are your feelings or thoughts around having a reflecting team in a session?

60
20 minutes

Icebreaker Activity 1: Bingo Exercise
Goal: To get to know all the participants.
Materials: Bingo Card, (Appendix B).

Description: Ask participants to mingle throughout the entire group and find people
who match the descriptions in the boxes. As you identify matches, have the
participants sign their name on your bingo card. Call out "Bingo" when you complete
one line in any direction. Give a chocolate to bingo winner.
Alternative Activity
Icebreaker Activity 2: Name Exercise

20 minutes

Goal: To get to know all the participants.
Materials: List of questions (see below or adapt your own questions).
Description: Ask participants to form two circles, an inner and an outer circle, with
an equal number of participants in each. Participants should be facing each other. Ask
them to take turns answering questions. Give approximately one minute per question
before asking the outer circle to rotate clockwise one space (this gives participants a
new conversation partner for each question). Examples of questions that can be used:

•

What is your name and who named you?

• Do you like your name? Why or why not?
• If you were naming yourself, what name would you choose?
•

What made you choose that name?

• What does your first name mean?

• What is the origin of your surname?
• What is the meaning of your other family members' names?

61

•

Are there favorite sayings or superstitions in your family?

•

Does your name have any meaning?

•

How often people have the same name in your family?

•

Do you have a nickname? Where did it come from?

•

Do you have a name (pet name) that is only used in your family?

•

What is the origin of your family?

•

What effect does your family's ethnic background have on your
counselling practice?

•

After getting married, women often take their husband's last name, for the
women in the room, would you, or did you keep your maiden name? For
the men, how would you feel about changing your name? Would you like
to?

Process questions following the activity: Facilitate a discussion ofthe activity.
Questions may include:
•

What came up for you during this exercise? Thoughts? Feelings?
Reactions?

•

If there are different reactions to comfort level with the activity, do you
think any of those differences are cultural? How so?

• How important it is to know other participants names?
•

What did you learn about others?

•

What did you learn about yourself?

• What differences in the group surprised you?
• What similarities in the group surprised you?

62
•

What were your expectations for this activity?

•

What is the meaning of this activity?

•

What is a relationship between cultural background and a name?

Overview of the workshop of Day One

15 minutes

Review confidentiality and safety of participants within the group. Conclude this
section by asking if participants have any questions regarding the goals or any
additional goals they wish to achieve by participating in this workshop. This will
facilitate an understanding of participants' expectations and allows for modifications of
the workshop, if necessary. Finally, referring to the slide presentation, provide
participants with a brief overview of topics and time line.
Goals: To have mutual understanding of the prescribed goals and topics of the
workshop.
Materials: Slide presentation outlining the goals and topics of the workshop.
Description: Referring to the slide presentation explain the following prescribed goal
of the workshop and the workshop timeline:
•

To provide participants with knowledge regarding Indo-Canadian culture and
family dynamics.

•

To discuss cultural differences and their effect on individuals and their
counselling experience.

Clarification of Terms used within Context of Indo-Canadian Culture

15 minutes

Goal: To educate/help participants understand common terminology used by IndoCanadians.
Materials: Clarification of Terms handout (Appendix C).

63

Description: It is important to understand some of the common terminology that will
be used in this workshop. Provide each participant with a copy of the handout and
read through each definition.
Discussion: Facilitate a brief discussion. The following questions may be used:

•

Have you heard any of these words before?

• Which words or definitions were new to you?
• How will knowing these terms assist you in your practice?
Break

15 minutes
Part II: Overview of Indo-Canadian Culture

Warm up Activity: Family Dynamics

30 minutes

Goal: To educate participants about Indo-Canadian family structure and culture.
Materials: Awareness questionnaire oflndo-Canadian culture (Appendix D) adapted
from (Mcgrath & Axelson, 1999). For answers of Awareness questionnaire oflndoCanadian culture (Appendix E).
Description: Divide participants into groups of four and provide each group with:
chart paper, felt pen, and a questionnaire. Give participants 20 minutes to write down
answers to the questions . Referring to the (Appendix D) facilitator go over the
following questions one by one:

• What is the average size of an Indo-Canadian family?
• What is the authority structure of the family in Indo-Canadian culture?
• What is the nature of male/female roles in an Indo-Canadian family?
• What are the cultural attitudes towards sex and sexuality of Indo-Canadian
culture?

64
•

What are the cultural attitudes towards education?

•

What place does religion play in this culture?

•

What is the significance of intergenerational issues within Indo-Canadian
culture?

•

How are (individual, family, and international) conflicts and disagreements
handled in this culture?

• What do you know about the value system of this culture?
• Are there certain ways that Indo-Canadian culture is generally discriminated
against by other cultural groups in Canada? How is this done?
•

What may make it difficult for those with an Indo-Canadian cultural
background to cope in western culture?

• What do you notice about this culture in general?
• Are biracial/interracial marriages acceptable or encouraged in Indo-Canadian
culture?
Discussion: Facilitate a discussion. The following questions may be used to start the
conversation.

•

What overall differences and similarities did you find between Indo-Canadian
and Canadian culture?

• As a counsellor, how important it is for you to know some of the previous
information?
•

What did you discover in this exercise?
o

About yourself as an outsider

o About Indo-Canadian families

65
o

About Indo-Canadian culture

o

About other participants' perception of Indo-Canadian culture

Follow this discussion with answers to the questions.

Lecture: Background and Cultural Perceptions of Indo-Canadian culture

20 minutes

Materials: Slide presentation.
Lecture Script:

• To provide a bigger picture oflndo-Canadian culture we will begin with
the history of Indo-Canadian people living in Canada.

• Indo-Canadian people have been living in Canada since the beginning of
the 19th century (Johnston, 1984).

• From 1900-191 0, a total of 519 5 East-Indians immigrated to Canada
(0.38% of total Canadian population)

• From 1910-1920, there were only 122 immigrants
• By the end of 1950 there were 6439 East-Indian immigrants in Canada in
total

• From 1961-1976, Canada's Indian-origin population increased about 20
times

• Indo-Canadian people were called "Hindu", but in census reports they were
referred as "East-Indian" (Johnston 1984).

• During early years of immigration only men stayed in Canada. They were
not allowed to bring their families to Canada. They often went back to
India to visit their families (Johnston, 1984).

66
•

In order to understand culture and help culturally different clients, much
patience and understanding of cultural background and its influence on
individuals' worldview, is needed. According to Sodowsky and Johnson
(1994 ), worldview is related to a client's individual perceptions and to the
social, moral, religious, educational, economic, and political input of their
own cultural group (racial, ethnic, family, state, or country).

•

In Indo-Canadian culture, cultural knowledge is viewed as very powerful.
If a counsellor possesses some knowledge it will be easier to communicate.
For example, living together in one household with grandparents, which is
not very common in a western culture, is a normal arrangement within
Indo-Canadian families.

•

Dialoguing with Indo-Canadian clients involves patience due to possible
language barriers. For instance, there is a possibility of choosing the wrong
words to express understanding or feelings in a session. For example, if a
child is upset with his/her parents and says, "I do not like my parents. I am
moving out of my parent' s house", in reality this student cannot move out
of parents house because parents pay for his tuition, he/she is a full time
student and does not work anywhere to support him/herself. In this case, a
counsellor who is aware of this and seek to understand accurately and
communicate with his/her client may be more successful in working with
them.

67

•

The views of elderly Indo-Canadian people are often respected and the
suggestions they give, are valued. Involving elderly people in family
counselling can emich sessions.

•

Person centered and humanistic approaches may work better for IndoCanadian people. Keep in mind not to put these clients in front of you, to
lead, or behind you, to follow. Instead, walk alongside your clients to be
most effective (Faye, 2011).

•

When working with Indo-Canadian clients, counsellors need to listen to
stories regarding discrimination, abuse, and inequalities. However, it is
important to attend to their stories of spirituality, resiliency, victory, and
success (Faye, 2011).

•

When working with individual clients, it may be helpful for counsellors to
focus on their client's family and on previous generations. This will help
clients make connections between their behaviours and their family history
(Faye, 2011).

•

As a counsellor, one needs to understand the degree of acculturation of
Indo-Canadian people in Western community (see Appendix F,
Racial/Cultural Identity Development Model). The model explains the
different levels of acculturation of family members in regard to the length
of time of their living in a Western culture. Different members of one
family have different levels of acculturation levels depending on their
length of stay in Canada and the level of education. A family living in
Canada since 1970 and a family that arrived last month has different

68
cultural contexts. With this in mind, it is important to make an effort to get
to know clients. For instance, you may ask questions such as: When did
you come to Canada? Who do you live with? What is your education level?
Where do you work? Who do you talk to when you want to discuss
personal problems or get advice?
•

Canada is a low context culture whereas an Indo-Canadian culture is a very
high context culture. Within a high context culture, people tend to put other
people's feelings and opinions of them first. For instance, Indo-Canadian
people may worry about what their parents, siblings, grandparents, or other
relatives and/or community will say about them if they say or do something
- this can be particularly stressful for them as these opinions carry a lot of
weight. In these cases, it may be helpful for counsellors to emphasize
taking care of oneself first, so that one may better take care of others.

Demo Activity: Do's and Don'ts in a session

20 minutes

Goal: To help participants understand the obligations oflndo-Canadian clients
expectations of relationship with other family members and dependency on each
other.
Materials: Case scenarios.
Description: Facilitator does a demo of dos and don'ts of cultural awareness by using
the following case scenario representing Indo-Canadian cultural contexts in a
counselling scenario.

69
Case Scenario # 1 (Appendix G)

Satnam is a 22-year-old first generation Indo-Canadian fourth year university student.
He has come to a counselling center because he is questioning his sexual orientation.
Satnam has become convinced over the last year that he is gay. This realization is
unacceptable to him, in that he has deeply held religious Sikh beliefs. Satnam
believes that homosexuality is not acceptable in his family and culture. Furthermore,
Satnam believes that his father is going to reject him when he finds out about his
sexual orientation. Satnam has close ties to his family, and he feels very reluctant to
disappoint his family in any way. Satnam's counsellor, a fourth generation Western
male, tells him that he believes that CBT would be an excellent approach for him, in
that he has irrational beliefs, both about religion and about his family ' s reaction to his
sexual orientation. The counsellor asks Satnam to read Feeling Good: The New Mood

Therapy and to start thinking about the various irrational beliefs that are causing his
current dilemma and preventing him from leading "an authentic life." The counsellor
feels that he has made a good connection with the client and is surprised when
Satnam doesn' t keep his next appointment.
Process questions for discussion

•

What "cultural" values related to counselling and psychotherapy are at play
in this scenario?

•

What aspects ofworldview and acculturation regarding the counsellor, both
for himself and the client, should be considered?

•

Why, in your opinion, did the client fail to keep his second appointment?

•

What other interventions could the counsellor have made in this scenario?

70
Role Play Activity: Do's and don'ts in a session

30 minutes

Goal: To help participants become familiar with Indo-Canadian cultural background
and how it relates to counselling. Counsellors may be reluctant to raise topics such as
racism, economic injustice, and cultural oppression in counselling sessions because of
their different cultural background. This role-play activity provides participants with
an opportunity to switch roles and take the perspective of an Indo-Canadian.
Materials: Case scenario.
Description: Divide participants in groups of three: a counsellor, an Indo-Canadian
client, and an observer. Take participants playing the client role outside of the room to
explain the case scenario Next, tell the counsellors that they are going to have a
session with an Indo-Canadian university client. Then, ask the observers to sit back
and observe the counsellor and client relationship and how the session is going.
Allow ten minutes for the role-play.
Case Scenario # 2 (Appendix H)
Balbir is 23 year old, second-generation Indo-Canadian woman who goes to
university. She is in her third year of nursing. She is dating a white man and they plan
to married. Balbir' s parents live in a different town. They do not know Balbir is
dating and expect her to marry within her own culture. They pay for her tuition as
well. She knows her parents will never allow her to marry outside the Indo-Canadian
culture, so she has been lying to them. She doesn't know what to do because she
loves her boyfriend and wants to marry him. As a western counsellor, how you will
help Balbir?

71

Case Scenario # 3 (Appendix I)
Jatinder, a 20-year-old Indo-Canadian male, is a first-year student at a community
college. Recently, he suffered a psychotic break and has been placed on antipsychotic medication. Jatinder's mother gave birth to him when she was 15 and he
spent his early years among various family members. Eventually, he moved in with
his grandmother who is, at best, ambivalent about raising him. Prior to the psychotic
episode, Jatinder had been sent to live with his father who often beat him severely.
Just before the episode, his father demanded that Jatinder leave his house. Jatinder
became terrified and wandered around his father's neighborhood for several days,
becoming more and more disoriented, eventually actively hallucinating. At that point,
the authorities were notified and he was hospitalized. Currently, Jatinder is living
with his grandmother, to whom he is very emotionally attached, and he is
unemployed; although he has a number of career interests. Jatinder's counsellor, a
white male, is using an insight-oriented psychodynamic approach to assist him in
addressing his psychosis and understanding its etiology. His counsellor is frustrated
about Jatinder's limited verbal output and resistance to exploring his psychosis.
Jatinder would like specific help with job-related concerns, but his counsellor does
not want to "foster his dependency" on solutions and quick fix ideas.

Discussion: Following the role-play, process the activity by asking following
questions:

Questions for Counsellors:

• What came up for you as a counsellor?
• What are you going to reflect on?

72
•

What made you feel uncomfortable?

•

What are the primary cultural issues introduced by this situation?

•

What made you feel connected or disconnected with your client during this
activity?

•

What therapeutic techniques might you use in this situation?

Questions for Clients:
•

What do you think you needed from this counsellor?

•

How did you feel being an Indo-Canadian client?

•

Were your needs met?

•

Do you think this counsellor understood you?

•

What did this activity bring up for you?

Question for Observers

• What did this activity bring up for you?
• What did you notice about the counsellor?
• What did you notice about the client?
• What did you notice about the relationship between the counsellor and client?
•

Have you experienced anything like this before?

Following the group discussion, bring up the following themes if they have not
already been discussed: shame, power, guilt, generalizations, control, and generational
differences in Indo-Canadian families.

Process questions for discussion for the whole group

• Is the counsellor considering this client's conceptualization of the problem? How is
the client conceptualizing his problem?

73

•

Comment on the counsellor's level of racial identity development and multicultural
competence and its potential impact on the psychotherapeutic relationship.

• How would you explain this client' s "resistance" and lack of verbal elaboration from
a socio-cultural point of view?
•

What interventions might be helpful with this client from an Indo-Canadian cultural
perspective?

Lecture: Assessment of Indo-Canadian Clients

20 minutes

Goal: To provide information about conducting culturally competent intake interviews
with Indo-Canadian clients.
Materials: Assessment Handout (Appendix J).
Lecture Script:
Intake assessment is a crucial step in counselling. Counsellors need to be aware of the
cultural differences between the Indo-Canadian clients and themselves. An intake
interview can reveal some of these differences but the counsellor needs to be sensitive
to clients' belief system and needs. Indo-Canadian clients tend to put emphasis on
relationships, particularly family relationships . Therefore, it is not helpful for
counsellors to separate Indo-Canadian clients from their familial context. In addition
to obtaining basic demographic information, the following questions may be asked to
facilitate a more holistic understanding oflndo-Canadian clients:

•

What made you to come to see a counsellor?

• What are your expectations for counselling?
• Have you ever used the services of a counsellor?
• If so, what was this experience like for you?

74
• What concerns did you address?
• Were your needs met?
• If so, what specifically was helpful to you?

• If not, what could be done differently this time?
Questions for a counsellor to use based on an Indo-Canadian clients' perspective of
being part of a family.
•

How long have you been living in Canada?

•

Who do you live with?

•

How many members are there in your family? How do they relate to you?

•

Who has the power in your family (makes the decisions, leads the family)?

•

What do you believe a counsellor's role is?

•

Who (if anyone) makes decisions for you?

•

What do you know about confidentiality in counselling?

•

What do you know about boundaries in counselling?

•

Do you have any physical pains? (Indo-Canadian clients may present with
somatic symptoms related to stress; however, they may not have made the
connection yet).

•

If hospitalization is needed, whom should I contact in your family?

•

If you will be seeing a family in conflict, consider conducting intake

interviews separately and to ask the previous questions of each client
separately.
•

Ask about the degree of acculturation of clients to Canadian culture how long
they have been living in Canada? What do they do for living? What is their

75
education level? Who are they living with? Most Western models of
counselling place value on independence; depending on the degree of
acculturation, this emphasis may not be appropriate for your Indo-Canadian
clients.
During the intake session, it may be helpful for the counsellor to convey to his/her
client that he/she will work together to fmd solutions to the client's problems by
developing concrete and tangible goals. Indo-Canadian clients often tend to see the
counsellor as an authority figure who can help them to alleviate the stress and other
psychological difficulties as it relates to the client concerns and therapeutic goals. In
order to find solutions, Indo-Canadian clients might ask the counsellor for advice to
fix their problems as quickly as possible. Counsellors can explain a more
collaborative approach by saying, "My advice may not work for you because we have
different upbringings and cultural backgrounds, but both of us can work together to
resolve issues".
Another challenge which may arise when a client views the counsellor, as an
authority figure is that they may feel hesitant to reveal their concerns or to discuss
them in depth. It is important to discuss this possibility with Indo-Canadian clients
and to emphasize that they can bring up problems within the client-counsellor
relationship or with the counselling itself and that, as a counsellor, you are open to
hearing their concerns and developing a way to work together effectively.

Lunch

60 minutes

76
Part III: Family Dynamics
Warm up Activity: Fish Bowl Exercise

30 minutes

Goal: To assess and facilitate participants' understanding of family interactions in
Indo-Canadian culture. The purpose of this activity is to discuss the differences in
responsibilities between males and females in Indo-Canadian culture.
Materials: None.
Description: First ask participants to form two circles, males in the inside circle and
females in the outside circle surrounding the middle circle. In a sense, men begin this
exercise by being in the middle of the fish bowl. Once men have completed the
exercise, ask women to go in the "Fishbowl". The facilitator will ask the following
questions as the participants in the outside circle observe:

• What are the responsibilities as a male?
•

What do you see as responsibilities?

• What are common responsibilities?
• How might these responsibilities be different if you were of Indo-Canadian
descent? How might they be the same?

• How would you feel about taking on those responsibilities yourself?

• How do you feel about your Indo-Canadian clients' gender-specific
responsibilities?

• Who made these gender specific responsibilities?
• What is best about being male in your culture?
• What is best about being female in your culture?
• When did you first see yourself as a male?

77
•

When did you first see your self as a female?

•

What masculine characteristics do you have?

•

What feminine characteristics do you have?

•

What did you learn about males when you were growing \lp?

•

Or what did you learn about females?

•

What surprised you during this activity?

•

What was it like for you to participate in this activity?

•

What feelings came up for you?

•

What insights did you have about yourself?

•

How does this exercise inform the way your practice as a counsellor?

Process questions: process the above exercise by asking following questions:
•

Women, what did you learn about males?

•

Men, what did you learn about women?

•

What was new information?

•

What stood out around Indo-Canadian culture being a man?

•

What stood out around Indo-Canadian culture being a man?

Lecture: Family Dynamics

20 minutes

Materials: Lecture slides outlining the family dynamics oflndo-Canadian clients.
Lecture Script:
Different cultural identities, including race, language, ethnicity, religion, and
spirituality, gender, familial migration history, physical and mental capacities,
socio-economic situation and history, education, and history of traumatic
experience, shape our personalities. In other words, they influence who we are,

78
how we think, and how we act (Pederson, 2008). Indian culture is a collectivistic
culture that emphasizes the needs and goals of the group as a whole over the
needs and wishes of each individual. In such cultures, relationships with other
members of the group and the interconnectedness between people play a central
role in each person's identity. Sinha & Tripathi (2001) stated that Indo-Canadians
are collectivistic in reference to certain cultural constructs such as family matters,
caste system, and kinship bonds but, beyond that, Indo-Canadians are
individualistic. Younger generations struggle to blend between collectivist and
individualistic aspects oflndo-Canadian culture. A few common traits of
collectivistic cultures include:
•

Social rules that focus on promoting selflessness and putting community
needs ahead of individual needs

• Working as a group and supporting others is essential
• Encouraging people to do what is best for society
•

Families and communities having a central role

•

The importance of generosity, helpfulness, dependability, and
attentiveness to the needs of others

•

The degree of collectivism of a culture is dependent upon the length of
time individuals have been within a western culture and their degree of
acculturation to it.

Activity: Social Identity Storyboard Exercise

30 minutes

Goal: To help participants understand the collectivistic/individualistic nature oflndoCanadian clients.

79

Materials: Paper and pencil.
Description: Ask participants to draw three concentric circles, an inner circle, a
middle circle and an outer circle. In each circle, write down the people and things that
matter to you placing the most important items in the innermost circle and those of
lesser importance into the middle and outer circles. This becomes a personal
storyboard.

Discussion: Next, discuss your storyboard with a partner, touching on both your
reasoning and the feelings attached to the items or people in each circle. You can
facilitate this discussion by asking participants to discuss why they chose to include
certain names in the outer circle, middle circle, or very inside circle. What are
participants ' relationships to these people? For instance, how close they are? How
they are related to each other? What are the bases of their attachments to each other?
How are these three circles different from each other? Do you believe you think there
are cultural differences in terms of whom we place in our circles?
This activity will be followed by a discussion on the ways Indo-Canadians
make their decisions that could also impact other family members.

Break

15 minutes

Part IV: Closing
Activity: High Context and Low Context

30 minutes

Goal: To facilitate participants' understanding of the culturally based decisionmaking process of Indo-Canadian people.

Materials: None.

80
Description: Ask participants to form a line. Explain that the facilitator will read a

series of statements; if participants agree with the statement they should move
forward one step. If they do not agree, move backwards one step. If they feel neutral
about the statement, stay in place. All these statements are based on high and low
context in regard to making decisions or dealing with issues with family members.
The facilitator needs to set rules that high context questions moving one direction
(step forward) and low context question (step backward).

• In resolving conflicts, personalities are more important than facts .
•

In resolving conflicts, the status of the parties is an important consideration.

• The first step to resolving a conflict is to get the parties to admit the
conflict.
•

If you were asked to resolve a conflict the first thing you would want to
know is some history of the people involved.

• In resolving conflicts males and females have the same opportunities to
express their opinions.

• In resolving conflicts, age does not matter.

•

It is normally possible to resolve conflicts if the people involved are honest
and direct.

•

You will give your opinion to resolve a conflict even though it has nothing
to do with you.

•

You will try to resolve a conflict if it involves your children or family
members.

•

It is not right to apologize if you are not at fault in a conflict.

81
•

Sometimes the best way to deal with a conflict is to keep silent.

•

Formal rituals are necessary to successfully resolve declared conflicts.

•

To ensure fairness in mediation, communication rules must be applied in
the same way in all settings.

•

One should look to the future not to the past when finding solutions to
conflicts.

Discussion: Start the conversation by saying that every culture has a different
approach towards conflict resolution. Low context people tend not to become
involved in others' conflicts whereas, in high context cultures, such as Indo-Canadian
culture, people do tend to give their opinion. They think it is their responsibility to get
involved and resolve conflicts.

Questions to facilitate discussion include:

• How would you approach a session involving conflict in an Indo-Canadian
family? (Counsellor needs to be aware of the closeness of relationship

between family members of Indo-Canadian families. Many Indo-Canadian
people find difficult to stand up for their rights in front of elderly people in the
family because of the respectfactor).

• When working with an Indo-Canadian client experiencing family conflict,
what is important to you as a counsellor? (As a counsellor you need to know

the dependability of members upon each other and expectations IndoCanadian family members have from each other)

• What kind of feelings come up for you when you give up your own desires
and needs in order to make other people happy in your family? (When it comes

82
about the benefits of whole family, many Indo-Canadian people give up their
own desires and do not care about their own feelings).

• Would you ask clients to stop caring about others? Why or why not?
(Counsellors should never ask Indo-Canadian clients to stop caring about
family members even though they are fighting, arguing, or not talking to each
other, because they always have hope that their relationship will get better).
Closing Exercise

20 minutes

Goal: To check understanding of participants after the first days of activities.
Participants will reflect on the activities and complete an evaluation form to provide
feedback for the following days.
Materials: none.
Description: Let participants know that this is the last activity of the day. Ask
participants to form small groups of three people and ask each person to share
something they have learned from the workshop. Below are a few questions that can
be used in your discussion.
•

When I first started today I thought------- about counselling Indo-Canadian
clients and now I know--------

• The strength I bring to working with Indo-Canadian clients is -------• The area I would like to work on is ---------

83
Day Two Outline
Objectives

• Help participants understand the link between oppression and mental health issues
• Instill awareness regarding other mental health issues that may occur among the
Indo-Canadian population
•

Teach participants important counselling skills for working with Indo-Canadian
clients

• Give participants a chance to practice counselling skills with an Indo-Canadian
perspective in mind
Preparation
• Prepare any lecture slides
Materials
• Chart paper, pens, and case scenarios
Day Two Topic Outline
PART I: INTRODUCTION
Introduction to Day 2

10 minutes

Icebreaker Activity: Reflection of values

25 minutes

Discussion of homework

25 minutes

PART II: OPPRESSION AND MENTAL HEALTH ISSUES

Break

Warm up Activity: Power Lab

60 minutes

Activity: Privilege Walk

30 minutes

Lecture: Oppression and Mental Health Issues

20 minutes
15 minutes

84
PART III: CASE STUDY

Activity: Video Case Study

60 minutes

Summary of Activities of Oppression and Mental Health Issues

10 minutes
60 minutes

Lunch
PART IV: ROLE OF THE COUNSELLOR

Warm up Activity: Counselling Skills

30 minutes

Lecture: Counselling Skills

20 minutes

Activity: The Triad Model of Cross-Cultural Counsellor Training

30 minutes

Activity: Indo-Canadian People living in the North

25 minutes

Break

15 minutes

PART V: CLOSING EXERCISES

Activity: Discussion

40 minutes

Closing

20 minutes

85
Day Two Description
Part I- Introduction
Introduction to Day Two

10 minutes

Goals: To provide participants with a better understanding of the role of the
counsellor when working with Indo-Canadian clients. To give participants
opportunities to practice newly learned counselling skills.
Materials: None.
Description: Day two will introduce causes of oppression and how it relates to
mental health issues in the Indo-Canadian community.
Icebreaker Activity: Reflection of Values

25 minutes

Goal: To discuss the value of awareness of beliefs and values when working with
culturally different clients.
Materials: YouTube Video Clips of the television series, In Treatment.
Description: Explore how traditional values and beliefs are different in Western and
Indo-Canadian cultures. The following questions may be used to facilitate a
discussion.
•

How were Paul's values and beliefs different from Sunil' s in relation to
intimacy before marriage?

•

How would you describe Sunil' s expectations of Julia as daughter-in-law?

•

What are his expectations of her with regard to raising a family?

•

What other differences did you notice between Western and Indo-Canadian
cultural perceptions with regard to expressing frustrations, feelings, and
expectations of family members?

86
•

How would you describe the client-counsellor relationship between Sunil and
Paul?

• What feelings does this scenario bring up for you?
• How would you work with a client like Sunil?
• Have you experienced working with a client whose values are significantly
different from yours? What was that like for you?

• What differences did you experience between yourself and your client? What
similarities?
•

What has been helpful to you in working with culturally different clients?
What has been unhelpful? What are your strengths in working with these
clients? Your weaknesses?

There are few cultural differences shown in videos based on the perception of
relationships and how people interact. Sunil (from India) considers his therapist "Paul" his
friend based on the perceptions that Paul offered him tea in one of the sessions and he let
Sunil smoke during sessions. In the East Indian culture, people do not interact with
professionals as the interaction was portrayed in the video.

Activity: Discussion of Homework

25 minutes

Materials: None
Description: Review participants' thoughts and feelings about the homework from
day one.

Discussion Questions: Here are a few questions:

• How much do you think these articles relate with contemporary IndoCanadian life style in Canada?

87
•

How do dominant western cultural values affect Indo-Canadians?

•

How have these articles affected your thinking about Indo-Canadian people?
Part II- Oppression and Mental Health Issues

Warm up Activity: Power Lab

60 minutes

Goal: To understand the dynamics of power by encouraging participants to
experience roles of power or powerlessness.
Materials: Blue and brown bandanas in a box, poster boards, pencil crayons,
magazines, and newspaper.
Description: Divide participants randomly into two groups and ask them to pull out
one bandana from the box. Ask blue bandana participants to go to the front tables in
the room where there is more light and this place is closer to all the supplies needed
for this activity. Ask brown bandana participants to sit in the back of the room where
there is not enough light and it is further away from the supplies table. Ask blue
bandana participants to gather all the supplies they need from the supply table. When
they have all that they need for the activity, ask brown bandana participants to go and
get their supplies (facilitator needs to make sure there is not enough of anything).
Once both groups have their supplies ask all participants to use magazines or
newspapers to create a collage. On the outside of the poster board they need to put
things how other people see them in the community. Inside of the poster board should
be used to express their feelings. During this time the facilitator needs to pay more
attention to the blue bandana participants to help the blue group to finish their
collage.

88
Once both groups have finished their collage ask the blue bandana participants
to present their work to the whole group; let them have time as much as they want.
Make an excuse for the brown bandana participant's presentation to explain that we
do not have much time left so they only have five minutes to present their collage.
When they are presenting, the facilitator can leave the room or talk to the blue
bandana participants about their collage. At the end, ask the brown bandana
participants to do the clean up and let the blue bandana people go out for a break.
Discussion Questions: The following questions can be asked to start the
conversation:
•

•

As a blue bandana participant:
o

How did you feel about the choices you had?

o

How did you feel about the brown bandana participants?

As a brown bandana participant:
o

How did you feel about the choice you had?

o

How did you feel about the blue bandana participants?

•

What feelings did this activity bring up for you?

•

How does the activity relate to your own life experiences and choices?

•

What new understanding did you gain from this activity?

•

How can society benefit from overcoming cultural oppressions?

•

What kind of resources do you need to overcome oppression?

•

How might you address oppression in a counselling session?

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Alternative Activity
Activity: Privilege Walk (Adapted from Mcintosh, 1990)

30 minutes

Goal: This activity will help participants understand that privilege plays an important
role in their daily lives. The main objective of the activity is to provide a safe space
where participants are encouraged to discuss several types of privilege and oppression
(e.g., race, gender, social class, sexual orientation, ability).
Materials: None.
Description: Facilitator will read the following statements. Participants will take a
step forward or backward according to the statement:

• You grew up in a home with two parents. (Forward)
• You or a member of your family has never been laid off. (Backward)
• You were told, "I love you" on a daily basis. (Forward)
• You have experience oppression because of your race. (Backward)
• You knew your family expected you to do well in school. (Forward)
• You are a woman. (Backward)
• Both parents are working. (Forward)
• Both you and your partner are working. (Backward)
•

You live in a truly integrated neighborhood. (Forward)

• Your family owned a car. (Backward)
• You attended private school. (Forward)
• You never bounced a check. (Backward)

• You went to a summer camp. (Forward)
• You grew up in a single parent home. (Backward)

90

• You are multiracial. (Forward)
• You own the house you live in. (Backward)
• You are gay. (Forward)
• You know someone who is gay. (Backward)
• Your family member is a gay. (Forward)
•

You receive financial aid. (Backward)

• You have a family member who is mentally ill. (Forward)
• Someone in your family abuses drugs. (Backward)
• You have been turned down for a credit card. (Forward)
Discussion: Facilitator can process the following questions with participants

• Where are you at the end of this exercise (Back, Front, Middle)?
• How did you feel doing this exercise?
• What traditional values does an Indo-Canadian individual hold in a Western
culture?

• How would you work with Indo-Canadian clients whose values may be different
than yours?

•

Look around to recognize where you are in relation to others. How does this make
you feel?

• How does this exercise relate to real life experiences?
Lecture: Oppression and Mental Health Issues

20 minutes

Materials: Lecture slides outlining oppression and mental health issues.
Description: Go over the following slide presentation and explaining how oppression
may lead to mental health issues in Indo-Canadian individuals.

91
Lecture Script:

• On day one we discussed Indo-Canadian culture. Now, I will share what the
research has discovered in terms of oppression and mental health issues
among Indo-Canadians.

• Some aspects of Indo-Canadian culture may put individuals at risk of
developing mental and emotional health issues. For example, relationship
difficulties may occur when people feel forced to stay in relationships because
of family pride, financial security, shame, and the children's wellbeing.

• Given that Indo-Canadian individuals are at risk for experiencing
psychological, physical, and sexual abuse, they may experience mental health
problems related to these abuses; personality disorders, anxiety disorders
(including post-traumatic stress disorder and generalized anxiety disorder),
substance related disorders, and depression are possible conditions.

• The anti-Asian sentiments of Western culture lead early Sikhs to experience a
great deal of overt prejudice and criticism. In order to minimize the effects of
anti-Asian sentiments, Sikhs tried to close the gap between their cultural
practices and those ofWestem society (Joy, 1989; Jagpal, 1994). For
example, Indo-Canadian people (especially females) were not allowed to wear
traditional East-Indian clothes. It was the custom in the early 1900's to dress
in Western styles in public; traditional clothes were saved for inside the home
or temple.

• Older or earlier Sikh immigrants would counsel new immigrants from India to
try to fit into Canadian ways in terms of fashion, hairstyles, and attitudes. This

92
informal integration policy was established so that they would gain acceptance
(Joy, 1989).
•

Newcomers were advised to be flexible in order to be accepted. Through
acceptance and flexibility, the Sikhs hoped to establish themselves as valuable
Canadians in the eyes of Canadian society. Jagpal (1994) stated that advice
given to newcomers in the early 20's was very similar to the advice still given
today.

•

Central to the Sikh identity is their religion, which occupies a pivotal role in
their culture and integrates all other spheres of their individual lives (Joy,
1989). The impact of internalized oppression in the attitudes, feelings, and
actions of the oppressed is profound. It hinders one's ability to think and
reflect. People have difficulties objectifying and perceiving the structural
conditions that shape and reshape their lives.

•

Many oppressed Indo-Canadian people come to believe that the source of
their problems lies in themselves, in their own inadequacies and inabilities,
not in the society (Jagpal, 1994). They perceive the dominant group in society
as superior and feel themselves to be inferior. These feelings of inferiority and
uncertainty weaken their identity and make them think that the solution to
their problem is to become like or be accepted by those in dominant group.

Break

15 minutes

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Part III- Case Study
Activity: Video Case Study

60 minutes

Materials: Video: The 100 Foot Journey , chart paper, and pens. Watch a few short v
clips of the video.
Description: Explain to the group that they will watch few short video-clips. This
will take approximately 20 minutes. After the group has watched the clips, ask
participants to write down a few notes about how they would feel if it was happening
to them. This should take approximately 5 minutes.
Discussion: Following this brief individual reflection exercise, divide participants
into small groups of three or four. State that Indo-Canadian individuals face many
different forms of oppression including discrimination, neglect, and trauma. This
oppression can be from outsiders as well as from family members. This negative
treatment by other family members can contribute to the development of
psychological and emotional problems. Ask the small groups to brainstorm and
record on their chart paper any potential psychological and emotional difficulties that
could be initiated when oppression by family members occurs. Answers could include
mental health disorders or specific areas of functioning that could be impaired by
such behaviours. Allow groups approximately 20 minutes to brainstorm ideas.
Next, begin a discussion with the larger group. In this discussion, ask each of
the smaller groups to take turns sharing an idea. This should take approximately 15
minutes. If there is additional time, you could ask participants to share some of the
emotions they wrote down after watching the video.

94

Summary of Activities on Oppression and Mental Health Issues

10 minutes

Description: Summarize the day 's activities so far and point out that being a minority
group in Western society has a significant effect on Indo-Canadian people. Some of
these effects are very subtle and have long-term effects on Indo-Canadian people.
" The 100 Foot Journey " video shows very clearly that Hassan has all the qualities
necessary to become a chef and the ability to open up his family business, but he is
going through a lot of the hardships. If he had been a Westerner, in my opinion, he
would not have to struggle to this extent. In the video it is shown how people make
fun of his cooking, but when they tasted it they liked it. It is the perception we have of
different cultures without getting to know them.
Lunch

60 minutes
Part IV- Role of the Counsellor

Warm up activity: Counselling Skills

30 minutes

Materials: Chart paper, pens
Description: Ask participants to imagine themselves as an Indo-Canadian client on
their way to their first counselling appointment. Then use the following questions to
facilitate a discussion.

Discussion Questions:

• What traits or skills you would be looking for in a counsellor as an IndoCanadian client?

• What are you thinking about on the way to the appointment?
• What is your feeling?
• How would you feel if your needs were not met?

95

•

Would you continue coming to counselling?

•

If your needs are not met, would you let your counsellor know about it?

•

What was it like to imagine yourself in this role? What similarities or
differences are there compared to how you would feel as a Western client on
the way to your first appointment?

•

Reflecting on this exercise, what might you do differently in your work with
Indo-Canadian clients?

Lecture: Counselling Skills and Adaptations to Work with Indo-Canadian Clients
20 minutes
Lecture Script:
•

It is important that both counsellor and client send and receive both verbal and
non-verbal messages accurately and appropriately (Sue & Sue, 2010).

•

It is important to keep in mind the connection between an Indo-Canadian
client and his/her cultural beliefs.

•

Counselling is a very new concept for Indo-Canadian people. Counsellors
need to discuss the process of counselling with their Indo-Canadian clients in
order to reach a shared understanding. Many Indo-Canadian people will look
for solutions to their problems as soon as possible (a cultural expectation from
a helper) .

•

Set clear and straightforward boundaries.

•

Indo-Canadian people like to work sitting closely to each other. Western
counsellors should be aware of this preference for proximity.

96
•

The paralanguage of Indo-Canadians is different than that of Westerners.
Western people tend to be very outspoken and verbal in expressing emotions
in comparison to Indo-Canadians.

• Prepare Indo-Canadians clients for counselling by engaging in role
preparation, such as what happens in therapy, the need for verbal disclosure,
the relationship between a client and a counsellor, misconceptions of therapy,
and the need for attendance.

• Focus on the specific problem brought in by the client and help the client to
develop his/her goals for therapy.

• Take an active and directive role .
• Inquire about practical concerns Indo-Canadian clients may have and provide
assistance with tasks such as filling out forms, gaining information on services
available to them, and interacting with agencies.

•

Assess financial and social needs .

• Provide time limited therapy with a focus on concrete resolution of problems .
Deal with the present or immediate future.

• Provide a safe space and demonstrate warmth, openness, and acceptance .
These appear to be key variables that influence the counselling experience for
Indo-Canadian individuals.

•

The goal of psychotherapy should be focused on improving clients' quality of
life, and helping clients become comfortable in western culture while
maintaining the connection with their own cultural roots. It is not the purpose
of psychotherapy to attempt to change the person's worldview.

97
•

Finally, mental health workers need to become advocates for their IndoCanadian clients by educating other professionals on cultural backgrounds and
the oppression the Indo-Canadian community currently faces and has faced in
the past.

•

Integrating multicultural, relational-cultural therapies, and person-centered
approaches would be beneficial in order to strengthen the bond between client
and counsellor. The competencies of these approaches state that mental health
practitioners should understand the many ways prejudice and oppression can
negatively influence all aspects ofthe clients' lives. Becoming a social
advocate is encouraged.

•

It is recommended that counsellors become aware of their own biases towards

the Indo-Canadian culture and that they try to minimize the impact these
personal beliefs may have on the client and the therapeutic relationship.
Simple self-reflection exercises, such as working within a reflecting team (we
will discuss advantages and disadvantages of having reflecting teams in
counselling sessions later on during the day), are helpful in exploring and
understanding one's own prejudices. Open-ended exploratory questions such
as, "Where does this belief come from?" "What is the benefit of this belief?"
and "How can I challenge this belief?" can be beneficial when trying to
become more open and accepting about Indo-Canadian clients.
•

Counsellors need to be aware of the mental health issues that often affect
Indo-Canadian clients and how these may be the result of oppression.

98
•

The suggested competencies also stress the importance of creating and
maintaining a counselling space that is affirming and welcoming.

Activity: The Triad Model of Cross-Cultural Counsellor Training

30 minutes

Goal: To practice a session with an Indo-Canadian client.
Materials: Description of Triad Model of Cross-Cultural Counselling.
Description: Divide the participants into groups of three, a counsellor, a client, and
an observer. Ask them to do an intake with an Indo-Canadian client who has drug and
alcohol addiction. He is 35 years old, is having difficulty holding a steady job, and
was recently diagnosed with Bipolar Mental Disorder. He has two children; one is 9
years old and the second one is 7 years old. He is seeking professional help by choice.
He wants to improve his daily life.
Discussion: Process the activity with the following questions:

• What considerations did you reflect upon as you completed the intake with
this client?

• How is this different from the way you would interact with a Western client?
•

Counsellors, what came up for you as you interacted with your client?
(Thoughts, feelings, personal biases)

•

Observers, what did you notice?

• Clients, what came up for you as an Indo-Canadian client?
Activity: Indo-Canadian People living in the North

25 minutes

Materials: Chart paper, pens or markers .
Description: The purpose of this activity is to explore some of the unique challenges
faced by Indo-Canadian individuals who reside in Northern British Columbia. Divide

99

participants into two groups. Ask participants to spend the next 15 minutes
brainstorming challenges that Indo-Canadian individuals in the north may face. Ask
them to record their answers on the chart paper.
Discussion: After this small group discussion, have each group share one or two

ideas with the larger group. This should take approximately 10 minutes. Ensure that
the following points are covered in this larger group discussion:
• Lack of resources in Northern BC for the Indo-Canadian population which
could lead to individuals feeling lonely and unsupported.
• Lack of professionals trained on Indo-Canadian culture related issues and
concerns.
• Lack of privacy. Living in smaller communities may feel like "living in a
fish bowl". Stigma and shame associated with seeing a counsellor in the
community is a risk of seeking counselling.
In summary, we can say that there are fewer services available to minority ethnic
people like Indo-Canadian people. Minority ethnic people feel isolated when it comes to have
professional help in counselling areas. It will be more efficient if they can find a counsellor
from their same background who can understand them form the same perspective. This way
people from different ethnicity will not face any shame discussing their problems, and also
they would not have any language problems.
Break

15 minutes

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Part V- Closing Exercises
Activity: Discussion of Scenarios

40 minutes

Materials: None.
Role Play 1: Navdeep is a 20-year-old university student. She was born in India and
has been in Canada for 15 years. She wants to be sexually active with her boyfriend,
but her parents forbid it that and are threatening to send her back to India. Navdeep is
not in favor of arranged marriage.
Role Play 2: Rajiv is a married man with two kids, 5 and 7 years old. He and his wife
work at minimum wage jobs. His elderly parents live with them as well. Rajiv's wife
wants to move out because she does not get along with her mother-in-law. Rajiv
knows that it is not easy for them to move out. For one, they cannot afford living on
their own. Secondly, he is concerned about what the community will say about him
leaving his elderly parents on their own.
Description: Explain that the purpose of this discussion activity is to give
participants the opportunity to utilize their counselling skills when working with an
Indo-Canadian client. Ask participants, "Given what you have learned today from the
lectures and our group discussions, what are some things to be mindful of when
working with an Indo-Canadian client?" Allow participants no more than 10 minutes
to call out some ideas.
Discussion Questions: Ask participants how they felt counselling an Indo-Canadian
client and vice versa. The following questions may be used to facilitate discussion:
•

What might be the dominant Canadian cultural values and biases that are
played out with the counsellor in this counselling relationship?

101

•

What aspects of worldview and acculturation might the counsellor has
overlooked?

•

Are there any ethical concerns that need to be considered?

•

What interventions might be helpful for this type of client?

Closing

20 minutes

Materials: None.
Description: Go around in a circle and ask each participant to share one thing they
learned during the day that will be useful in their current practice or future work with
clients. Skills that are shared should be noted on newsprint and the presenter should
type and provide a handout of this information as the workshop concludes.

102

Day Three Outline
Objectives

•

To provide an opportunity for participants to integrate what they have learned into
their counselling practice.

•

To understand implications for counselling Indo-Canadian individuals

•

To provide closure and allow participants an opportunity to evaluate the workshop

Preparation

• Prepare lecture slides
Material

• Chart paper, pen, and case scenarios .
Day Three Topic Outline
PART I: INTRODUCTION
Introduction

10 minutes

Icebreaker Activity: Johari Window

60 minutes

Break

15 minutes

PART II: COUNSELLING FRAMEWORK & FAMILY ISSUES
Lecture: Framework of Counselling Indo-Canadian clients

20 minutes

Activity: Cultural Knowledge Gaps

30 minutes

Lecture: Family Issues

60 minutes

Lunch

60 minutes

PART III: IMPLICATIONS
Lecture: Implications for counselling

30 minutes

Activity: Diversity (Let's Talk About It)

30 minutes

Activity: Pieces of Me (Cultural Identity Development Exploration)

60 minutes

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Break

15 minutes
PART IV: CLOSING EXERCISES

Closing Activity: Write a Post-dated Letter to Yourself

10 minutes

Activity: Multicultural Reflective Activity

30 minutes

Evaluation of Workshop

20 minutes

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Day Three Description
Part 1- Introduction
Introduction

10 minutes

Materials: None.
Begin day three by welcoming participants back. Go over the homework assignment
and ask participants if they have any questions from day two. Once questions are
answered, explain that the purpose of day three is to look at our blind spots, the
framework of counselling, and the implications for counselling for Indo-Canadian
clients.
Icebreaker: Johari Window

60 minutes

(Counsellor's Introspection in Working with Culturally Different Clients)
Goal of the Activity: This activity helps us look at our blind spots as counsellors. For
example, blind spots can exist when working with clients from different cultures. This
activity also helps us to look at how open we are to feedback and how comfortable we
are with self-disclosure, all-important skills when working with clients from different
backgrounds.
Materials: Johari window Template (Appendix K), descriptor list (Appendix L), and
Johari window Questionnaire (Appendix M).
Description: Joseph Luft and Harry Ingrham developed Johari window. It is a model
that explores receiving and giving feedback. Over time, as counsellor and client work
together, two important skills self-reflection and self-disclosure emerge.
Before you explain the Johari window. First take and score the test (see
Appendix G). It will take ten minutes. The facilitator then explains that each quadrant

105
represents an aspect of our personality (refer to the Appendix E for Johari window).
The top left quadrant is known as the open area. More specifically, it includes things
you and others know about yourself such as race, name, height, and weight. The
bottom left comer is called the hidden area and includes all those things that other
people do not know about us, but an individual is aware of, such as some of our
feelings and insecurities. It is a personal and private area.
The top right comer is called the blind spot. This area represents things you do
not know about yourself, but other people know about you and could include being a
good listener, empathetic, kind, and other supportive traits. The bottom right comer is
the unknown area. It includes the information you and others do not know about
yourself. It includes the abilities and potential you have not yet discovered about
yourself. For example, you might have difficulty building relationships because of
earlier hurts in your life and this could impact you as a counsellor.
One of the reasons for doing this activity is that as a result of counsellors' own
self-development and personal growth work a shift to smaller blind spots, hidden
areas, and unknown areas to a larger open area can occur.
After discussing all four quadrants of Johari window, a facilitator will ask
participants to stand in the quadrants based on their highest score. For example, all
those with the highest score in the blind spot quadrant will go to the one area of the
room. All those with the highest score in the unknown area will go to the other comer
and so on. Let participants spend time talking about how this might help or hinder
them in their work as a counsellor. Provide a Johari window descriptor list to help

106
them. Once this exercise is completed discuss the following questions in the bigger
group.
•

How did you feel doing this activity?

•

What did you learn about yourself and your culture?

•

What did you learn about others in the group?

•

Is it desirable for more data to be in quadrant one and why?

•

Are some cultures likely to prefer less data in quadrant one? Why?

•

Were you surprised to know your qualities?

•

What does all this mean to you?

•

What makes it important in counselling?

•

How will you use what you learned in this exercise?

When working with Indo-Canadian clients, counsellors may have blind spots in
different areas of counselling and they might put their Indo-Canadian clients in a difficult
situation. A counsellor might take the Western approach to solve a relationship issue between
husband and wife where wife has no financial stability if she leaves her husband for
independent life. Another example may be when a counsellor gives a suggestion to a student,
who is going to university while the parents are paying his/her tuition fee, to move out
because parents are not allowing him/her to have a boyfriend or girlfriend.

Break

15 minutes

107

Part II- Counselling Framework and Family Issues
Lecture: Framework of Counselling Indo-Canadian clients
Lecture Script:
•

20 minutes

Facilitator can explain that the framework of counselling Indo-Canadian
clients depends on the acculturation, such as interaction and acceptance of the
Western worldview. In many families , males and females may not have the
same freedom to make their own personal decisions. Indo-Canadian parents
are more protective of girls and tend to make decision for girls more often in
comparison to boys.

•

Indo-Canadian clients expect concrete benefits from the work they do in
counselling sessions. Goals for the first session are to provide acceptance,
safety, and establishment of good rapport followed by utilizing problem
solving strategies.

•

Problem solving strategies may include helping Indo-Canadian clients to seek
help, how to talk and listen to their children needs who are growing in a
western society, how to find time for elderly, etc.

•

Counsellors need to be warm, sincere, and respectful even though he/she may
disagree with the way in which Indo-Canadian clients handle family issues
(Diller, 1999).

•

Briefly explain to Indo-Canadian clients the process of the counselling
session, confidentiality, and boundaries between client and a counsellor. Over
time Indo-Canadian clients may perceive their counsellor as a friend and a
caretaker in their vulnerable times.

108
•

Examine their experience in accessing and using counselling services such as
weather they have seen a counsellor in the past, and if so was it helpful, or if it
was not helpful what would they expect this time from their counsellor?

•

Examine the clients' cultural sensitivity. Do not automatically considered
interdependence as a sign of enmeshment.

•

Examine socio-economic factors such as financial situation, family dynamics
(how many people living in the same household), living with in-laws, or
taking care of young children and the elderly. One of these factors might be
contributing to psychological distress.

•

Some Indo-Canadians have experienced racism, prejudice, and discrimination.
A counsellor needs to assess how much of their client's stress is because of
these stated factors or because of other family matters; raising a family within
a Western belief system, taking care of elderly parents, issues with a partner,
sexual relationships, gay/lesbian issues, or acceptance issues in a family or in
a community in which they live.

•

The session should end with a concrete plan, "What will happen next?
Another appointment, referral to a psychologist, or a family session is possible
next steps.

Activity: Cultural Knowledge Gaps

30 minutes

Goal: The goal of this activity is to provide participants with an opportunity to
discover the limits of their knowledge of other cultures and how these limits may
place restrictions on their counselling.

Materials: Paper, pen, markers, and white board.

109

Description: Divide participants into three groups: white Canadian culture, an IndoCanadian culture, and an aboriginal culture (or another culture). Ask participants to
write down all the knowledge they have of their assigned cultures. After 20 minutes
bring the whole class together and discuss the list. The facilitator can make three
columns on the board and write down items each group generated for their cultures to
show the differences in the amount of knowledge that participants have of each
culture, especially when compared with the white Canadian culture.

Discussion question:

•

Do you feel that your knowledge of your assigned culture is based on
stereotypes?

•

Do you feel qualified to properly counsel your assigned culture?

•

If someone from another culture comes to you for counselling, would you
counsel him or her without adequate cultural knowledge, or would you send
him or her to someone with more knowledge of his or her culture? Would this
be ethical?

•

Describe any differences and similarities you may see between these groups .
How would you apply the similarities and differences you see to your
counselling?

•

Can you identify any other group divisions (for example, economic
differences) in the list?

110
Lecture: Family Issues

20 minutes

Lecture script:
•

Immigrant families face shifts in their roles and relationships with their
children. Many immigrant parents say that their parenting ability is
compromised. For example, when they move to Canada they struggle with
unemployment, underemployment, multiple job holdings, and shifts in gender
based economic and domestic roles. Their children do not get the attention
they accustomed to (Sue & Sue, 2010).

•

Parental authority over children may be challenged: changing maternal and
paternal work and family roles may alter customary family relationships both
between parents and with children.

•

Men tend to be the breadwinners in most cultures in their homeland. Moving
to a new country, and meeting their basic needs typically requires both parents
need to work. Sometimes grown up children help their parents in order to
make things easier for the family. Adult children start living independent
lives, while parents are still tied to collectively living with family members.

•

By the time immigrants settle down in their new environment and realize they
have secured their lives in a new culture, they realize that they have lost the
family connections they used to have in their own homeland.

Activity: Bridging the Gap

60 minutes

Goal of the activity: The goal of this activity is to provide an opportunity for
participants to reflect on their personal growth and development as a counsellor
working with Indo-Canadian clients.

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Materials: Paper, pen, and pencil crayons.
Description: Ask participants to self reflect on their prejudices and biases they
believed in as a child, as an adolescent, and as an adult about the Indo-Canadian
culture. Allow them ten minutes to reflect on their experiences. Next have
participants consider their current beliefs and prejudices as well as their knowledge
regarding Indo-Canadian culture. Again allow them ten minutes to reflect on this
expenence.
Next ask participants to draw a representation of themselves before they
began this workshop on the right side of the paper. This may be done in any way that
they believe reflects the attitudes and beliefs they held at that time regarding IndoCanadian cultural issues (prejudice, parenting styles oflndo-Canadian people,
assumptions of culture, and so forth). On the left side of the paper ask participants to
draw a representation of their current attitudes and beliefs of Indo-Canadian people.
Ask participants to make a bridge between the two drawings that represent
their personal journey from their previous belief system to their current belief system
of Indo-Canadian culture. Let the bridge be a symbol of the process they encountered
while becoming more knowledgeable about Indo-Canadian culture. Allow them
enough time (may be twenty minutes or more depends on the availability oftime) to
illustrate their drawings. Allow participants to represent their drawings as they wish.
The focus is on the process of the activity rather than on drawing ability.
When all the participants are finished, allow some time for participants to
share their drawings with the whole class. Provide some of the following questions
for processing.

112
Process questions:
•

What resonated with you during the activity?

•

What were the most notable differences between the drawings on the right
side and the left side?

•

What are your reactions to the differences?

•

What feelings do you have when you see your picture?

•

Where did you place yourself in relation to the bridge? Have you completed
the journey across or are you still on the bridge?

•

What more do you need to know to cross the bridge?

•

Can you describe specific incidents that helped you cross your bridge?

•

Is there anything that you would like to be different?

•

What have you learned that you will take from today's activity?

•

What was it like to hear other participants share their stories?

Lunch

60 minutes
PART III- Implications

Lecture: Implications for counselling

30 minutes

Materials needed: Lecture script.
Lecture script
•

Western style parenting skills training programs may not work with
Indo-Canadian families because parenting styles in Indo-Canadian
families tend to be more authoritarian and directive. Problem
behaviors are thought to be due to lack of discipline (Sue & Sue,
2010). Indo-Canadian parents might think their parenting skills are

113
being criticized. In order to help Indo-Canadian clients' counsellors
need to refocus on the strategies they use for Western clients. IndoCanadian parents have different expectations for boys and girls. They
are more protective to girls. A counsellor needs to be aware of these
perceptions.
•

In an Indo-Canadian family, control of emotions is considered as a
sign of strength. Fathers maintain a distant role whereas mothers
usually nurture their children and try to mediate the relationship
between father and children. In emotional circumstances, it may be
helpful if a counsellor focuses on behaviours rather than emotions and
also tries to figure out how family members support each other
emotionally.

•

Mind and body are inseparable. Indo-Canadian clients may present
their emotional difficulties through somatic symptoms such as
headaches, fatigues, restlessness, sleep, and eating disturbances.
Counsellor needs to treat somatic complaints as real problems and at
the same time indirectly attempt to assess the psychological factors.

•

Assessment of a client's ethnic identity can be helpful in choosing the
techniques used in counselling sessions. This way a counsellor will be
able to assess the level and comfort of Indo-Canadian clients living in
a Western culture.

•

Children of Indo-Canadian families struggle with cultural differences.
They are being raised by two different cultures; western culture and

114
Indo-Canadian culture. In this case a counsellor needs to do an
acculturation assessment of the family.
•

Explain the nature of counselling to Indo-Canadian clients. Describe
the relationship between counsellor and client. Indo-Canadian clients
take a counsellor as an active authority figure who makes decisions for
them. When working with Indo-Canadian clients' relational cultural
therapy and person-centered approaches would be beneficial.

•

Indo-Canadian clients continue to face racism and discrimination (Sue
& Sue, 201 0). The need to integrate traditional worldview into

counselling must be recognized to work successfully with IndoCanadian clients. 80% of the population throughout the world consults
traditional healers for assistance (Vontress, 2004) including EastIndian culture. Sikhs make up the largest Indo-Canadian group in
Canada, particularly in British Columbia, indicating that culturally
sensitive and informed counselling is essential.
•

To be able to help this community, a counsellor needs to be aware of
the importance of Sikh religion in Indo-Canadian families. For
example, many Indo-Canadian people go to gurudwara on a regular
basis to find peace and to wish for good health and happiness in their
families .

• Biracial children may struggle with identification problems. Their
identity is primarily based on personal factors such as self-esteem and
feelings of self-worth (France, Rodriguez, & Hett, 2013). Biracial

115
challenges are prevalent among second-generation Indo-Canadian
people. They question themselves; are they Indian like their parents, or
are they Canadian because they were born and raised in Canada, or are
they an Indo-Canadian who has biracial identity (Indian and
Canadian). Having biracial identity can generate feelings of confusion
because they struggle with who they are. For example, at school, work,
and with friends they have learned to be able to independent. At home
they are expected to share everything with parents and siblings
(Ghuman 1994, cited in France, et al., 2013). Ghuman states that
counsellors should work to bridge the gap between the culture of home
and other aspects of Canadian society.
•

Counsellors need to be aware of diversity in terms of religion, culture,
language, and food.

Activity: Diversity (Let's Talk About It)

30 minutes

Goal: To engage discussion related to diversity.
Material: Y ouTube clip (White doll black doll: Revisiting an Experiment on
Race).

Description: After showing the video on "Revisiting an Experiment on Race"
place participants in diverse groups of four or five depending on the different socioeconomic status, race, ethnicity, physical ability, gender orientation, cultural
background, generational differences, etc. Ask the groups to wander about the room
with the goal of forming the most diverse small groups possible. The facilitator can
stand aside and observe the interaction between participants watching for silences,

116
nervousness, laughter, resistance, reluctance, etc. Allow participants 20 minutes to
do this exercise.
Discussion: Ask the following question for further discussion:

• Tell me about your groups' diverse elements?
•

Which of your identities were you most aware of? Least aware of? What
influenced your awareness?

•

Did anyone say something about himself or herself that hurt your feelings?
Was that intentional?

•

Were there any questions you refrained from asking?

•

Which questions were you comfortable asking one another? Why?

•

What do we fear when it came to asking these questions?

Alternative Activity
Activity: Pieces of Me (Cultural Identity Development Exploration)

60 minutes

Goal: The goal of this activity is to provide participants with opportunities to explore
cultural identity development, including the familial and psychosocial factors that
influence development.
Materials: Paper, glue sticks, markers colored pencils, and scissors.
Description: Provide participants all the required material for this activity. Ask them
to draw a large shape that they feel best symbolize their cultural identity on one of the
sheets of paper. On the other small single sheet of paper ask them to write down
single words related to their cultural identity. As they write each word, they are to
change the size and shade intensity of each word to reflect their personal reactions to
the words. For example, a participant who strongly identifies with his/her religion

117
but is less connected to family, may write "old daughter" in a faint, small font, while
"Sikh" could be written in bold, large letters. Then ask participants to paste their
small words on their bigger shape. This collage of words is a composite of words
relevant to personal ideas about their cultural identities. Allow them 20 minutes to do
their collage.
When participants have completed their collage ask them to share with the
whole group. Encourage them to reflect on and consider how they came to learn and
understand the words and their meanings that they added to their collage. Ask them to
reflect upon which words serve to link them with their families of origin and
which words establish their identities separate from their families . Ask them which
words seem to expand their positive conceptualization of their identities and which
words limit their positive conceptualization of their identities. How are their
responses linked to the font size sizes chosen? Ask if the majority of fonts chosen are
more related to how society views and uses the terms or how their family of origin
uses the terms.
Ask the participants to reflect on which components of their cultural identities
are private and which are public. Encourage participants to consider how the "pieces"
of their cultural identities reflect their processes of cultural identity development.
Also ask them how their chosen shape (within which all the pieces have been glued)
represents their cultural identity and to explain how their "pieces" fit.

Discussion questions:

• Which words would participants feel comfortable using in sessions with
clients?

118
•

Which words do they feel would be important to know about their clients'
identities and why?

• Which words have multiple meanings in different contexts?
• How does language influence our case conceptualization and professional
behaviour?
•

How does language reflect internalized prejudices and perpetuate barriers?

Break

15 minutes

Part IV- Closing Exercises
Closing Activity: Write a Postdated Letter to Yourself

10 minutes

Goal: To promote reflecting on this workshop in six months.
Materials: paper, pen, envelope, and postage stamps.
Description: Ask participants to write a letter to themselves noting what they will do
differently in terms of their counselling skills in the next six months as a result of
attending this workshop. For example, how they pushed themselves to understand
differences in a new way, the risks they took and the risks that they were not willing
to take are a few areas that can be highlighted in this letter. Put this letter in a selfaddressed envelope and seal the letter. The facilitator will hold this letter and mail it
to participants six months from the date of the workshop. This letter will remain
confidential and only viewed by those that wrote it in the future.

Activity: Multicultural Reflective Activity

30 minutes

Goal of the activity: Participants will chance to reflect on the learning of the last
three days.

Materials: Paper and pencil

119

Description: Ask participant to reflect on the last three days of learning using the
following questions below to guide a discussion:
•

Before I started this program, I felt---------------------- around counselling
Indo-Canadian clients who are different from me in terms of their race,
gender, ethnicity, and sexual orientation. Now I feel -------------------.

•

The insight I gained in terms of this work is -----------------------.

•

The work I still need to do around working with this group is -----------------.

•

What comes easily for me in terms of working with this group is---------------.

•

What is difficult for me in terms of working with this group is------------------ .

•

Ifl were to do an advanced workshop in this area I would like to address-----.

•

In terms of educating or supporting others in their multicultural counselling
practice, I will--------------------.

• The most impactful experience/exercise this weekend was----------- because:
1. ------------------------------------------2. -------------------------------------------3. -------------------------------------------~

--------------------------------------------

5. -------------------------------------------Allow participants five minutes to write down their thoughts and if, they are feeling
comfortable, give them five minutes to talk to the rest of the group. Ask them how they will
implement the learning of this workshop in their practice.

120
Activity: Workshop Evaluation

20 minutes

Goal of the Activity: To allow participants the opportunity to provide feedback on
the workshop. This will provide valuable information on the strengths of the
workshop and how to improve it for the next facilitation.
Materials: Evaluation form (Appendix N).

121

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Appendix A
Reflecting Team and Counselling Indo-Canadian Clients
Counsellors when working with culturally different clients have a choice to include a
reflecting team of counsellors in order to enhance the success of counselling sessions. A
reflecting team can provide powerful feedback and insight for the person conducting a
counselling session (Presbury, Echterling, & McKee, 2008). When working with culturally
different people, reflecting team' s suggestions are often subtle and tailored to the client.
Counsellors become more effective in order to come up with suggestions, which are helpful
to other members of the team. To make it work, counsellor may take a break during the
session in order to get feedback from the reflecting team. A benefit of a break in session help
the counsellor take in constructive feedback and gives the counsellor the opportunity to get
his/her thoughts together. For example, leaving the room gives the counsellor time to move
away from being immersed in the process of the work, giving the counsellor time to reflect
on the process. White (as cited in Presbury et al. 2008) suggests that one reflecting team (two
to three team members) session is worth about five sessions of regular counselling session
followed by supervision.
Ways to present information:
"I'm wondering the reason for asking ... ........... "
"Can you tell me how you were feeling when the client said ... ..... .. "?
"What made you not explore ...... ......... but explore ....... .. .. .... "
"What would you have done differently?"
"What feelings came up around ...... .. .." ?

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Appendix B
Bingo Card

Knows another
language other
than English

Has attended
an
multicultural
event

Knows someone
who is in an
inter-racial
marriage

Has heard a
stereotypical joke
or comment
about a cultural
group other than
their own
Has been at the
sikh Temple

Knows a
person who
speaks
Punjabi

Has been
mistakenly
identified as
belonging to a
different culture

Believes in
religion

Has read a book
by an IndoCanadian author

Has an IndoCanadian
Physician

Has an IndoCanadian friend

Has eaten
IndoCanadian
food

Has a family
Knows
member
someone
immigrated to a whose
different country parents are
from a
different
country
Has parents that Drinks tea
do not speak
English

Likes spicy food

Celebrate
Christmas

Consider
yourself a part
of a minority
group

Has parents
from two
different
cultures

Pays
University
tuition fees of
children

Lives with
parents

Lives with
children

Takes care of
elderly

Free

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Appendix C
Clarification of Terms
There are several terms that are important to comprehend when working with IndoCanadian individuals to ensure common understanding.

Acculturation: Groups of individuals having different cultures come into continuous
changes in the original culture patterns.
Caste: A division of society based upon differences of wealth, rank, or occupation in India. It
is not practiced in Canada to the same extent as it is in India.
Culture: Sue and Sue (1990) defined culture as all the customs, values, and traditions that
are learned from one's environment.
East Indian: People who come from India.
Ethnic: Associated with or belonging to a particular race or group of people who have a
culture that is different from the new predominant culture of a country they have chosen.
Ethnicity: Ethnicity is a culturally constructed group identity used to define people and
communities (American Psychiatric Association [APA], 2013). It may be rooted in a
common history, geography, language, religion, or other shared characteristics of a group,
which distinguish that group from others.
Gurudwara: A place of worship in Sikhism, known as Sikh temple in Canada.
Mandir: A place of worship in Hinduism, known as Hindu temple in Canada.
Identity: The qualities, beliefs, values, and morals that makes a particular person or group
different from others.
Indo-Canadian: Refers to a male or female individual who is living in Canada but is born in
India, or one who has parents or grandparents who were born in India.
Immigrant: An individual who has migrated to Canada from another nation.
Punjabi: People who live or have lived in the state called Punjab (Northern India).
Sikh: Refers to an individual who believes in the Sikh religion.

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Appendix D
Awareness questionnaire oflndo-Canadian culture
Adapted from (Mcgrath & Axelson)
1.
2.
3.
4.

What is the average size of Indo-Canadian family?
What is the authority structure of the family in Indo-Canadian culture?
What is the nature of male/female roles in an Indo-Canadian family?
What are the cultural attitudes towards sex and sexuality of Indo-Canadian
culture?
5. What are the cultural attitudes towards education?
6. What place does religion play in this culture?
7. What is the significance of intergenerational issues within Indo-Canadian
culture?
8. How are (individual and family) conflicts and disagreements handled in this
culture?
9. What do you know about the value system of this culture?
10. Are there certain ways that Indo-Canadian culture is generally discriminated
against by other cultural groups in Canada?
11. What are the Indo-Canadian culture's weaknesses to cope in western culture?
12. In your opinion what do you notice about this culture in general?
13. Are biraciaVinterracial marriages acceptable or encouraged in Indo-Canadian
culture?

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Appendix E
Awareness questionnaire (answers) of Indo-Canadian culture
Adapted from (Mcgrath & Axelson)

1. What is the average size of Indo-Canadian family?
In general Indo-Canadian families prefer two or three children.
2. What is the authority structure of the family in Indo-Canadian culture?
It differs from family to family, but in many families elderly males make
decisions.
3. What is the nature of male/female roles in an Indo-Canadian family?
Males prefer to work outside the house while females are expected to take
care of children and elderly people in the household.
4. What are the cultural attitudes towards sex and sexuality of Indo-Canadian
culture?
Many Indo-Canadian families are struggling with same sex marriages and
sexual relationship before marriages.
5. What are the cultural attitudes towards education?
Indo-Canadian people value education. They work very hard for their
children to get the education to be successful in life.
6. What place does religion play in this culture?
Religion plays an important role in many Indo-Canadian families. Parents
want their children to respect both, western and Indo-Canadian, cultures.
7. What is the significance of intergenerational issues within Indo-Canadian
culture?
Indo-Canadian families face similar intergenerational issues like any other
culture in Canada. The only difference may depend on the acculturation of
family members. Children offirst generation family members may get adapted
to western culture faster them their parents.
8. How are (individual and family) conflicts and disagreements handled in this
culture?
Many families prefer to discuss these issues openly with in immediate family
members. They prefer not to discuss outside their families.
9. What do you know about the value system of this culture?
Indo-Canadian people value relationships, religion, and taking care of
elderly. Sometimes these issues are more like responsibility than a choice.
10. Are there certain ways that Indo-Canadian culture is generally discriminated
against by other cultural groups in Canada?

140

Indo-Canadian culture is far less discriminated now than before. Mutual
understanding and acceptance have been improved between cultures.
11. What are the Indo-Canadian culture's weaknesses to cope in western culture?
Indo-Canadian families feel ashamed to discuss their family problems with
others.
12. In your opinion what do you notice about this culture in general?
Indo-Canadian people are caring, giving, and hard worker people.
13. Are biracial/interracial marriages acceptable or encouraged in Indo-Canadian
culture?
Indo-Canadian families are becoming to accept biracial and interracial
marriages.

141

Appendix F
Racial/Cultural Identity Development Model
Stage

Definition

Conformity Stage

In the conformity stage, individuals exhibit a preference for the
dominant cultural values over their own cultural values. During
this stage, individuals identify with the dominant group and use
new culture as their primary reference group. They tend to
downplay and feel negatively about their own cultural group with
low salience as part of their identity.

Dissonance Stage

The dissonance stage is marked by an encounter or experience
that is inconsistent with culturally held beliefs, attitudes and
values from the conformity stage. For instance, a minority
individual who is ashamed of their own cultural heritage will
encounter someone from their cultural group who is proud of his
or her heritage. In this stage, denial begins to occur and there is
questioning of one's beliefs and attitudes held in the conformity
stage.

Resistance and
Immersion Stage

In the resistance and immersion stage, a minority person is likely
to feel anger, guilt and shame at the oppression and racism that
they previously put up with. This stage is marked by an
endorsement of minority-held views and a rejection of the
dominant values of society and culture.

Introspection Stage

During the introspection stage, the individual devotes more
energy toward understanding themselves as part of a minority
group and what that means at a deeper level. In contrast to the
intense reactivity against dominant culture in the resistance and
immersion stage, the introspection stage is more 'pro-active' in
defining and discovering the sense of self.

The integrative awareness stage includes a sense of security and
the ability to appreciate positive aspects of both their own culture
and the dominant culture. Individuals in this stage have resolved
conflicts experienced in earlier stages and have a greater sense of
control and flexibility with the ability to recognize the pros and
cons of both cultural groups while still trying to eliminate all
forms of oppression.
Note. Adapted from "Multicultural and Social Work Practice" by Sue, (2006). NJ: John
Wiley & Sons.
Integrative Awareness
Stage

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Appendix G
Case Scenario # 1

Satnam is a 22-year-old first generation Indo-Canadian fourth year student. He has come to
the counselling center because he has question about his sexual orientation. Satnam has
become convinced over the last year that he is gay. This realization is unacceptable to him, in
that he has deeply held religious Sikh beliefs. Satnam believes that homosexuality is not
acceptable in his family and culture. Furthermore, Satnam believes that his father going to
reject him when he will find out about his sexual orientation. Satnam has close ties to his
family, and he feels very reluctant to disappoint his family in any way. Satnam's counsellor,
a fourth generation western male, tells him that he believes that CBT would be an excellent
approach for him, in that he has irrational beliefs, both about religion and about his family's
reaction to his sexual orientation. The counsellor asks Satnam to read Feeling Good: The
New Mood Therapy and to start thinking about the various irrational beliefs that are causing
his current dilemma and preventing him from leading "an authentic life." The counsellor
feels that he has made a good connection with the client and is surprised when he doesn't
keep his next appointment.

143

Appendix H
Case Scenario # 2
Balbir is 23 year old, second-generation Indo-Canadian woman who goes to university. She
is in her third year of nursing. She is dating a white guy and they plan to live together after
getting married. Balbir's parents live in a different town. They do not know Balbir is dating
and expect her to marry in her own culture. They pay for her tuition as well. She knows her
parents will never allow her to marry outside the Indo-Canadian culture, so she has been
lying to them. She doesn't know what to do because she loves her boyfriend and wants to
marry him. So, as a western counsellor, how you will help Balbir?

144

Appendix I
Case Scenario # 3
Jatinder, a 20-year-old Indo-Canadian male, is a first-year student at a community college.
Recently, he suffered a psychotic break and has been placed on anti-psychotic medication.
Jatinder' s mother gave birth to him when she was 15 and he spent his early years among
various family members. Eventually, he moved in with his grandmother who is, at best,
ambivalent about raising him. Prior to the psychotic episode, Jatinder had been sent to live
with his father who often beat him severely. Just before the episode, the father demanded
that Jatinder leave his house. Jatinder became terrified and wandered around the father's
neighborhood for several days, becoming more and more disoriented, eventually actively
hallucinating. At that point, the authorities were notified and he was hospitalized. Currently,
Jatinder is oriented times three and lucid. He is living with his grandmother to whom he is
very emotionally attached, and is unemployed; through he has a number of career interests.
Jatinder's counsellor, a white male, is using an insight-oriented psychodynamic approach to
assist him in integrating his psychosis and understanding its etiology. His counsellor is
frustrated about Jatinder's limited verbal output and resistance to exploring his psychosis.
Jatinder would like specific help with job-related concerns, but his counsellor does not want
to "foster his dependency."

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Appendix J
A FRAMEWORK FOR ASSESSMENT IN MULTICULTURAL COUNSELING
Worldview, racial/cultural identity development and acculturation are the salient constructs
that underlie this model.

Worldview -lens, through which people interpret their world, includes and individual
identify, which form the basis for values, beliefs, perspective and frame of reference.
Racial/cultural Identity Development- a psycho-social process in which the individual
moves from being unaware of racism in its many forms through stages of recognizing and
dealing and dealing with its impact, in the service of achieving a healthy socio-raciallcultural
identity.
Acculturation - measure of psycho-social changes that occur as a result as a result of an
individual's contact and interaction with a new culture.
Each of these constructs has implications for the client's attitude toward counselling,
counsellors and for problem conceptualization.

A Seven-point Mode:
1. Client's Conceptualization of the Problem

•

•
•
•
•

How does the client conceptualize his or her problem? As an emotional disturbance?
As situational? As vocational? As physiological? As emanating from racism, bias or
other external socio-political factors?
How do cultural variables affect this client's conceptualization of his or her problem?
Based upon the client's conceptualization, what does he or she see as being relevant
and helpful solutions?
How congruent is this with your own conceptualization?
If incongruence exists between your conceptualization and that of the client, how
might you resolve it?

2. Family's Conceptualization of the Problem
• Is the family's conceptualization of the problem congruent or incongruent with that of
the client?
• How do family members conceptualize the client' s problem? Their problem in family
therapy?
• What cultural factors are influencing the family's conceptualization?
• What does the family see as viable solutions?
• If there is incongruence between the family's conceptualization and that ofthe client
or that of your own, how can you resolve it?
3. Client's/Family's Attitude Towards Helping and Counselling
• How do the client and her or his family view seeking psychological help?

146
•
•

4.
•
•
•

What cultural variables may be affecting their attitude towards seeking psychological
help?
What can you do to raise the level of comfort, trust and efficacy with clients who
distrust the counselling process because of cultural factors?

Client's Level of Acculturation
How acculturated and/or assimilated is your client?
What is his or her attitude toward acculturation?
How does your client's level of acculturation affect his or her attitude towards
counselling? Towards counsellor characteristics? Towards counsellor behaviours and
interventions?

5. Family's Level of Acculturation
• How similar to or different from your client's level of acculturation is it?
• In family therapy, what is the acculturation level of various family members?
• If incongruence exists between the client's level of acculturation and the family's
level of acculturation, is this a problem for your client? How can you help the client
resolve or negotiate this bi-cultural strain?
• What aspects of the family ' s cultural values, beliefs and expectations should you keep
in mind when working with this individual client or with family?
6. Family's attitude Towards Acculturation
• Is there a difference between the family's level of acculturation and their attitude
towards acculturation for their children?
• What aspects of the family's attitude towards acculturation for their children should
you be aware of in the counselling process? How do their attitudes or hinder the
process?
• How do the family ' s attitudes toward acculturation affect your client?
7. Level of Racial/Cultural Identity Development
• Do race and culture appear to be of high or low salience to the client?
• What is the client's level of *raciaVcultural identity development?
• What are the therapeutic implications of the client' s level of racial/cultural identity
development?
• What is your own/the counsellor's level of *raciaVcultural identity development?
How will your level interact with that of the client (parallel, regressive, progressive)?
Some Final Considerations:
1. Bear in mind that not all client concerns are intra psychic. Particularly for
racial/ethnic minority or other oppressed groups, socio-political factors such as bias,
prejudice, institutional racism and/or non-privilege may be more salient precipitators
ofthe client' s concern.

147
2. There are as many within group differences as between group differences. For
example, a fourth generation Latino or Asian professional person may have a
worldview that is more similar to a well assimilated white middle class person than to
a first generation member of his or her own cultural group. Level of acculturation and
raciaVcultural identity may be more significant variables than membership in a
particular raciaVethnic or cultural group.
3. No counsellor is expected to be an expert in every raciaVethnic group and in every
cultural nuance. Rather, an attitude of cultural sensitivity and openness will invite the
counsellor to inquire appropriately about the client's cultural background and
worldview.
4. Counsellors are encouraged to hold in abeyance their assumptions about adjustment
and human development, recognizing that the counsellor's influences these
assumptions own cultural lens.
5. Counsellors are encouraged to view multiculturalism as a positive challenge that
keeps the profession alive, vital, fluid and responsive.
*Stages of racial identity development for racial/ethnic minority persons are:
conformity, dissonance and appreciating, resistance and emersion, introspection, and
integrative awareness; stages of racial identify development for Whites are: contact,
disintegration, reintegration, pseudo-independence, immersion/emersion, and
autonomy.

THE MULTICULTURAL ASSESSMENT INTERVIEW
I.

1.

2.
3.
4.
5.

II.

1.
2.
3.
4.
5.

CULTURAL IDENTITY
How do you identify yourself culturally (e.g. race, ethnicity, nationality, religion,
sexual orientation, physical challenges or any other delineation that the client cares to
make)?
Is there a particular term/designation that you prefer?
Are there aspects of your cultural identity that would be important for me/your
counsellor to know about?
How does your family identify itself culturally?
Do you see any differences between your own cultural identity and that your family?
If yes, does that create problems, issues or concerns for you?
LEVEL OF ACCULTURATION
How comfortable do you feel with the mainstream Canadian culture?
How comfortable does your family feel with the mainstream Canadian culture?
Do you see differences between how comfortable you feel with the mainstream
Canadian cultural and how comfortable your family feels? If so, does this create
problems, issues or concerns for you?
What language(s) is spoken in your family?
Are you bi-lingual? If yes, which language do you prefer to speak?

148
6.
7.
8.

What aspects of your culture are most important to you?
What aspects of your culture are most important to your family?
Do you see differences between the aspects of your culture that are important to you
and those that are important to your family? If so, does this cause problem, issues or
concerns for you?
9. Are there aspects of your culture with which you don't "fit in?" If yes, what are they?
10. With regard to cultural differences that may exist between yourself and your family,
how are they handled?
11. If there is an impasse with regard to cultural issues between you and your family how
is it resolved?
12. Are there resources outside of your immediate family, (e.g. other relatives, family
friends, godparents, members of the clergy) who might be useful in resolving cultural
impasses?

III.

1.
2.
3.

4.
5.
6.
7.

IV.

V.

RACIAL/CULTURAL IDENTITY DEVELOPMENT
How important is your membership in your particular racial/cultural group to you?
What does it mean to you to be a member of your racial/cultural group?
What strengths do you derive from your membership in/affiliation with our
racial/cultural group?
Are there any particular experiences that you have had that have heightened your
awareness of your membership in your racial/cultural group?
Do you prefer to spend time mostly with members of your own racial/cultural group?
If yes, how is that important to you?
In general, who is in your social network?
In terms of your personal growth, how do you see yourself developing further as a
member of your racial/cultural group?

EXPERIENCES WITH BIAS
Are there any experiences related to bias or prejudice (racism, sexism, homophobia,
no privilege) that you would like to discuss?
2. Do you believe that your current is related to these bias incidents?
3. Is there anything else with regard to experiences that you may have had with bias or
prejudice that would be useful for me/your counsellor to know?
1.

IMMIGRATION ISSUES

1. What is your family's (your) country of origin?
2. When did your family emigrate from their country of origin and what were the
circumstances surrounding this decision?
3. Is there anything significant about the actual process of coming to the Canada that
you would like me/your counsellor to know?
4. Did your entire family immigrate to Canada at the same time? Were you separated
from family members during the process of emigration?
5. How has your family (have you) adjusted as immigrants to the Canada?
6. Do you or members of your family go back and forth between the Canada and your
country of origin? Ultimately, do you and your family intend to settle here?

149

7. Are there any problems related to the immigration process that would be useful for
me/your counsellor to know?

VI.

VII.

1.
2.
3.
4.
5.
6.

FAMILY STRUCTURE AND EXPECTATIONS

Who is the most important member of your family?
Who is the authority figure in your family who makes major decisions?
What happens in the family if someone disagrees with a decision?
Who takes care of whom in your family?
Are there differences between how males and females are treated in your family?
What is your role in the family?
7. What are some important expectations (e.g. academics, career, helping out the family,
dating, gender roles, choice of spouse, etc.) that your family has for you?
8. If you were to choose to do something that goes against your family's beliefs, values,
or expectations, what would happen? How do you feel about that?

PROBLEM CONCEPTUALIZATION AND ATTITUDES TOWARDS
HELPING

1. How do you view/conceptualize the problem that brought you into counselling (e.g.
emotionaVpsychological, behavioural, professional, academic, interpersonal,
physical; cultural, bias-related)?
2. Are members ofyour family aware of this problem? If so, how do they
view/conceptualize the problem?
3. What do you think would be helpful in resolving your problem?
4. What does your family think would be helpful in resolving your problem?
5. Is your family aware that you are seeking counselling? How do they about that?
6. If your family has (or would have) a negative feeling about your seeking counselling,
does that affect your level of comfort in seeking counselling? If yes, what do you
need in order to feel comfortable in counselling?

VIII.

IX.

EXISTENTIAL/SPIRITUAL ISSUES

1. How important are spiritual or religious beliefs to you? How might they be helpful
with regard to resolving your current problem?
2. What are the things in life that are most important to you?
3. Ultimately what are the most important goals that you have for your life?

COUNSELLOR CHARACTERISTICS

1. Are there aspects ofyour counsellor's identity, (e.g. race, ethnicity, gender, language
spoken, nationality, sexual orientation, age) which are important to you? If yes, what
are they?
2. What behaviours on the part of your counsellor would be important and useful for
you?
3. Are there behaviours on the part of your counsellor that you would view negatively?

150
Appendix (K)
Johari Window
Known Self

Hidden Self

Things we know about ourselves and others
know about us

Things we know about ourselves that others
do not know

Blind Self

Unknown Self

Things others know about us that we do not
know

Things neither we nor others know about us

151

Appendix (L)
Johari Window Descriptors
Able

Accepting

Adventurous

Aggressive

Assertive

Bold

Calm

Cheerful

Complex

listener

Loving

Loyal

Demanding

Dependable

Mature

Motivator

Nervous

Observant

Open

Organized

Patient

Warm

Wise

Self-Aware

Spiritual

Religious

Intelligent

Introvert

Extrovert

Empathetic

Flexible

Friendly

Nervous

Sensible

Caring

Independent

Intuitive

Cheerful

Humorous

Reflective

Systematic

Giving

Trustworthy

Risk taker

Kind

Quiet

Confident

Proud

152

Appendix (M)
Johari Window Questionnaire
Johari Window Questionnaire
Instructions: Carefully read each numbered item and its statements marked "A" and "B ."
-Assign a point value to the A and B statements
-The total point value for A and B added together is five (5).
-If statement A is most similar to what you would do, mark 5 for A and 0 for B.
-If A is not wholly satisfactory, but in your judgment better than B, mark 4 or 3 for A
and 1 or 2 for B.
-The converse is true: if B is best, mark 5 for B and 0 for A and so on.

Questions
1. If a friend of mine had a "personality conflict" with a mutual acquaintance of ours
with whom it was important for him/her to get along, I would:
_ _ A. Tell my friend that I felt slhe was partially responsible for any problems
with this other person and try to let him/her know how he was affecting the person.
_ _ B. Not get involved because I wouldn't be able to continue to get along with
both of them once I had entered in any way.
2. If one of my friends and I had a heated argument in the past and I realized that s/he
was ill at ease around me from that time on, I would:
_ _ A. A void making things worse by discussing his/her behavior and just let the
whole thing drop.
_ _ B. Bring up his/her behavior and ask him/her how s/he felt the argument had
affected our relationship.
3. If a friend began to avoid me and act in an aloof and withdrawn manner, I would:

153
_ _ A. tell him/her about his/her behavior and suggest that s/he tell me what was

on his/her mind.
_ _ B. Follow his/her lead and keep our contact brief and aloof since that seems to
be what s/he wants.
4. If two of my friends and I were talking and one of my friends slipped and brought up
a personal problem of mine that involved the other friend, of which s/he was not yet
aware, I would:
_ _ A. Change the subject and signal my friend to do the same.

_ _ B. Fill my uniformed friend in on what the other friend was talking about and
suggest that we go into it later.
5. If a friend of mine were to tell me that, in his/her opinion, I was doing things that
made me less effective than I might be in social situations, I would:
_ _ A. Ask him/her to spell out or describe what s/he has observed and suggest

changes I might make.
_ _ B. Resent his/her criticism and let him/her know why I behave the way I do.
6. If one of my friends aspired to an office in our organization for which I felt slhe was
unqualified, and if s/he had been tentatively assigned to that position by the leader of
our group, I would:
_ _ A. Not mention my misgivings to either my friend or the leader of our

group and let them handle it in their own way.
_ _ B. Tell my friend and the leader of our group of my misgivings and then
leave the fmal decision up to them.

154
7. Ifl felt that one of my friends was being unfair to me and his/her other friends, but
none of them had mentioned anything about it, I would:
A. Ask several of these people how they perceived the situation to see if

_ _

they felt s/he was being unfair.
_ _ B. Not ask the others how they perceived our friend , but wait for them to
bring it up with me.
8. If were preoccupied with some personal matters and a friend told me that I had
become irritated with him/her and others and that I was jumping on him/her for
unimportant things, I would:
_ _ A. Tell him/her I was preoccupied and would probably be on edge for a

while and would prefer not to be bothered.
_ _ B. Listen to his/her complaints but not try to explain my actions to him/her.
9. If I had heard some friends discussing an ugly rumor about a friend of mine which I
knew could hurt him/her and slhe asked me what I knew about it, if anything, I
would:
_ _ A. Say I didn't know anything about it and tell him/her no one would
believe a rumor like that anyway.
_ _ B. Tell him/her exactly what I had heard, when I had heard it, and from
whom I had heard it.
10. If a friend pointed out the fact that I had a personality conflict with another friend
with whom it was important for me to get along, I would:
A. consider his/her comments out of line and tell him/her I didn't want to

discuss the matter any further.

155
_ _ B. Talk about it openly with him/her to find out how my behavior was being
affected by this.
11. If my relationship with a friend has been damaged by repeated arguments on an issue
of importance to us both, I would:
_ _ A. Be cautious in my conversations with him/her so the issue would not
come up again to worsen our relationship.
_ _ B. Point to the problems the controversy was causing in our relationship and
suggests that we discuss it until we get it resolved.
12. If in a personal discussion with a friend about his/her problems and behavior s/he
suddenly suggested we discuss my problems and behavior as well as his/her own, I
would:
_ _ A. Try to keep the discussion away from me by suggesting that other, closer
friends often talked to me about such matters.
_ _ B. Welcome the opportunity to hear what s/he felt about me and encourage
his/her comments.
13. If a friend of mine began to tell me about his/her hostile feelings about another friend
whom s/he felt was being unkind to others (and I agreed wholeheartedly), I would:
_ _ A. Listen and also express my own feelings to me/her so s/he would know
where I stood.
_ _ B. Listen, but not express my own negative views and opinion because
s/he might repeat what I said to him/her in confidence.
14. Ifl thought an ugly rumor was being spread about me and suspected that one of my
friends had quite likely heard it, I would:

156
_ _ A. A void mentioning the issue and leave it to him/her to tell me about it if
s/he wanted to.
_ _ B. Risk putting him/her on the spot by asking him/her directly what s/he
knew about the whole thing.
15. Ifl had observed a friend in social situations and thought that s/he was doing a
number of things which hurt his/her relationships, I would:
_ _ A. Risk being seen as a busy body and tell him/her what I had observed and
my reactions to it.
_ _ B. Keep my opinion to myself rather than be seen as interfering in things that
are none of my business.
16. If two friends and I were talking and one of them inadvertently mentioned a personal
problem, which involved me, but of which I knew nothing, I would:
_ _ A. Press them for information about the problem and their opinions about it.
_ _ B. Leave it up to my friends to tell me or not tell me, letting them change the
subject if they wished.
17. If a friend seemed to be preoccupied and began to jump on me for seemingly
unimportant things, and became irritated with me and others without real cause, I
would:
_ _ A. Treat him/her with kid gloves for a while on the assumption that s/he
was having some temporary personal problems, which were none of my business.
_ _ B. Try to talk to him/her about it and point out to him/her how his/her
behavior was affecting people.

157
18. If I had begun to dislike certain habits of a friend to the point that it was interfering
with my enjoying his/her company, I would:
_ _ A. Say nothing to him/her directly, but let him/her know my feelings by
ignoring him/her whenever his/her annoying habits were obvious.

_ _ B. Get my feelings out in the open and clear the air so that we could
continue our friendship comfortably and enjoyably.
19. In discussing social behavior with one of my more sensitive friends, I would:
A. A void mentioning his/her flaws and weaknesses so as not to hurt his/her feelings.
_ _ B. Focus on his/her flaws and weaknesses so slhe could improve his/her
interpersonal skills.
20. If I knew I might be assigned to an important position in our group and my friends'
attitudes toward me had become rather negative, I would:
_ _ A. Discuss my shortcomings with my friends so I could see where to
1mprove.
_ _ B. Try to figure out my own shortcomings by myself so I could improve.

158
Calculating Your Scores
Copy your point values from the questionnaire to the appropriate spaces below. Add up the
total points for each column.

Solicits
Feedback
2 B
3 A
5 A
7 A
8 B
10 B
12 B
14 B
16A
20A
Total - >> To top axis

Willingness to
SelfDisclose/Gives
Feedback
1 A
4 B
6 B
9 B
11 B
13 B
15 A
17 B
18 B
19 B
Total - >> To left axis

159

.i
i;
i

.L ..

160
Appendix (N)
Last Day Workshop Evaluation Form

Please check the response that best fits your experience of the workshop.
1
Strongly
Disagree

The workshop content was
presented in a clear manner.
The workshop content was
relevant.
The workshop content was
comprehensive.
The workshop content will be
useful for my current or future
work with clients.
The workshop was interesting.
The goals of the workshop were
met.
The workshop was well paced.
The workshop was well
organized.
The workshop included a good
mix of different activities.
The facilitator was
knowledgeable.
lfhe facilitator was well prepared.
The facilitator was responsive to
participants' questions.
I would recommend this
workshop to others.

2
Disagree

3
Neutral

4
Agree

5

Strongly
Agree

161
What did you like best about this workshop?

What did you like least about this workshop?

How could this workshop be improved?

162

Appendix (0)
Workshop PowerPoint

Day One
.l.utroduction of Iru:lo-Ciimdt;w.

Cultu:!P & Family Dynallllcs

Objectives of Day One
• To Cfl!>.tl>"' s
e~
• To ~sn loo g i e~ fur con:iidEnliality.
• To prm.Jde an under5tmding of specific tams.
• To help understand mdo-Cmadi.an culture.
• To help t.md.e.r;.tmd eol ec i~is icl
~c nature oftamily dyDamics,.

Workshop Ethics
Putidpnt rupn
• Some of the Ulp4a (cu1tnrnl aspectS, parellltl
c.ontrol, timWy lmtll!r<, ge><IB: rol<>s, and shame
:l5lOCi.!W!d ill an !hese areas of l.ill!) discmsed ill
me MMksllop may IIJ.11:e yoo fHI nn o o ll l~
• Yoo ha..-e the i~ to disOl55 y our COil()l!!lJ$ or
di.scomfun ll!ldl or to stop panidparing st my
lime.
• Yoo ""'E<IOOIII:agm to be open awi curious about
any djscmnfmt yoo may e
~ and to
&pl<n and ~~ o
~

163

Wotkshop Ethics cont.
C<»Udstiatity
• E...-eiJ1lliD.g shared m·tlJ.<e worksllop 5houl.d 1M! kept
confu!l!!l!ial.
• PW!se \llnhllold .idi!!mi:f}illg i.nfoim:!tion when
sh:!Iing stories about }'otiE 0'11111 cbem.
• While \\·e (.the fadl:i.mtor(s)) emphasiz:e that no

inimmlio!:t 1M! s!lared omside: the: group, we:
CJillllOt guanmte:e: yam canfida!!iali!y. Please
cOllSiile:r tim \\ilen Cb.oosmg whit yon are willing
ID ;lw!!.

Workshop Ethics cont.
Groupl\"orms

• You ,...aJ. be informed of u.n- breaks and
l.unch!ime will occur. This particular wak.shop
comists of ~ e ?-hour &ays. uch dar
includes two 15-mimne: breili (<me in the
~ ooe in the afu!moou) and an bourlonglunch..

• h is important to the safety of the p-oop that
you maintain c.msistent

~

Background & Cultural P erceptions
of Indo-Canadian culture
• Indo-Cmadi.an peq>le: hn-e: been li•-ing in
Canada smce the beginni!Jg of the 19 ~
Qclmstoo, 1984).
• From 1900-1910, a total o€519:5 Eas.t-Indiam
im:wig14ted to Gmada (0.38% ofrot:U
C;madi:m p!>pllhtion).

164

Background & CulturalP!!I'Ceprions
of Indo-Canadian cultu1-e cont.
• From 1910-1920, on!)• 122 immigr.mts
• By the end o.f 1950 ~ v.....-e 6439 s ~
Indim i
i~ in Canada
• From 1961-19 6, Canada's Indi.an-ulgin
popularioo. increased about 20 times
• Indo-Canadian pe.ople wel'e cal.l.ed."Hindu",
but·in~ reports they v;·ere e i ~ as
o
n i ~ Qolmston 1984).

Background & Cultural PI!I'C!!prions
of lnd:0-C ana dian cnltu1-e cont.
• During early )"earS of inmllgation only men

stayed in Canada.

• They wee not ai!OM!!d to bring their f.mUlies

toC'mada.

• They often m!ntbild to hlt!ia to"'isit their
families Qolmston, 1984).

Background & Cultural Pf'I'Cf'prions
of Indo-Canadian cultun cont.
• In arder to undmtmd c.ul!m:e md help cu!m:rnlly
cli1Wel.t c!ien1s, n:och. patience .md
~ ,afaJlrurnl b:rlgiOWid :md in

ilrl!uence an individnals' wadmiew, is ll@Eded.
• A.ccm:ding to Sod<m'Siy md Jo!msoa ( 1994),
world\iew needs 10 be relatl?d to a c:lient's
indi\idtlal pero!ptl(lll6 3lld. to lh2 sodal, mami,
~ ~ ecanomic, mdpolilical
inpm oflheir own cultmal group (rac:ia!, ethnic.
fiuni!y, >tate, or cO!lllliy).

165

Backgt'OUD d & Cultuml Perct'pdom.
of Indo-Canadian culture cont..
• Inlndo-Canadim cnlture, cnltur.il kn"""{edgi!
is
ie ~ J.s -..; e
i ~
• If)"t'IU ha:\.-e s~ knowledge. it v.ill ~ ea:sier
to communic;a.te. For ~e
n~ together
in one~old v..uh grandparent, v.'iliclt is
not'>eyro!IIJillOil in a western culture, is a
normal ~ ~l in IndG-Can.adian
families.

Bac kearo und & Cultural Perceptions
o.f lndo- Canadian culture cont.
• Dialoguing w.11th lndo-C;madian clii!Ill!i
in'\·ohMpanen~
·
<i12 to posstble l~ge
baniers.
• The ~ie s o£ elderly Indo-Canadian people 311!
oienJO~ n the sugestioru they ~ e
;,-alued. Invol.•:ing elderly people in family
comlSelling <::m enrich se;sioos.

Backgt·ound & Cultural Pertt'ptions
Gflndo- Canadian culture cont.
• Penon centered n

~ ;approaches

may -r.¥ca:k bl!:tb!r for Indo-Canadian people.
• Keep in mind not ro put ibese clii!Ill!i in limrt
of you, tole;ad, or behiOOyou, to follow.
Ins!Ead, walk alcmpide ycm cliems to be most
effecti' "' (Fay~ 2{)11).

166

Bat'kgJ"Ound & Cultural en~
io
oflnd.o -Canadia.n culture t'ont.
• \\'hen worlcing with IndD-Canadian eli~
you •llll!ed to li~n to ~ ell stories reprdi:ng
di.scrimination, abuse, <mel inequalities.
• As a cOIJIISella-, you need to understand the
degree of ac:cultnratill!l of!ndo-Cana.cli.an
people in westem o:nmmmity (see Appendix
E, Ethnic Development Model).

c~~nn & Cultural P uceptions
oflndo-Cauadian cnltun cont.

• C.mada is a low c:Oilleld e~ "'ilereas an
Jnd.o..Camdian ~is a 'WJ" high coote..'Cf
c l~

• Within a high CJODtel:t cullure, peop e tend to
put other people's &elings and opinions of
them 65t.

KacJaL'l..:nltu.r alldennty
D e-nlopment Modd
• conformity Stage :In the conformity stage,
indMduals exhibit a preference for the
dominant cultural 1r.llues over their own cultural
values. During this stage, individuals identify
wlt:h t he dominant group and use·new culture
as their primary reference group. They tend to
downplay and feel nep.tively about the.ir own
cultural group with low salience as part of their
identity.

167

Radal/Cultural ld:t>ntity
Dt>n•lopmt>nt Modt>l c-ont.
•

isson n~ ~
e dissonance stage is
marled by an encounter or experience that is
irKonsistent with cuiiUTillly held be!ie!s, attitudes
and values from the conformity sla,ii"!. FOr
instance, a minortty indrwidual who is ashamed at'
their own cultural heritiige \WII encounter
someone from their cultural group who is proud
of his or her herit:age. In ttJis stali"!, denial begins
to occur and there is questioning of on.e's beliefs
and attitudes held in the conformity stag!!.

R adal/Cnltural ldt>ntiry
Dt>nlopmt>nt Modt'l c-ont.
• Resist>mce and Immersion Stace: In the
resistance and immersion s ~ a minority
person is likEly to feel anger; guilt and shame
at the oppression and radsm that they
previousJy put up with. This stage is marted by
an endorsement of minority-held views and a
rejection of the dominant values of society
and cdtun!.

Kartal/Cnltural ldt>nttty
Dt>nlopm t>nt Mod t>l c-ont.
• lntrmpertion Stage: During the introspection
stage, the indhtidu dEVOtes more energy
toward understanding themse!IIE:s as part of a
minority groqp and whilt that means at a
deeper level. In contrast to the intense
n;activity against dominant 01lture in the

resistance and immersion stage, tfle

introspection stage is more 'pro-active' in
defining and discovering the sense of self.

168

Radal!Culturalldentity
Den•lopment Model rout.

A....,...,.,

lntq""'ive
5taiF: "The i nll go ~
~ enen~ in
e
sen2ofsearity:;;r;ndthe
miity to •ppreciote po:itWe ·; upect. of both their""'"
culture- -.nd the·domi-n.mt c l e ~ lrnd.'Mdu- ... in this
=:.s:e ~ e re:ol:ved conflicts.o.perie:nced in ~ li e
~ e ;;:;;nd iil ~ • ~ e ~e n oe of controt Mtd
~
with the • bility to reco;nive the F'""" :mel
con= ·of b<ltfol cult""'! g ~
wM e tryin' to
elimin:ate • It iorms ofo e
on ~
Not.f. Ad •F>teciftam "Multicultur.ol • nd SociioofWori;
Proaice· by Sue. [2006}- NJ: John Wiey & Sons.

Assessment of Indo-Canadian
Clil'nt'>
Inmke assessmem i5 a crucial step in cOWISelling;
you ll@@d to ~ aware of the aJltmal cllifeceuc.s of
your I:OOo-Can:!<tian dieuts.
• An inmb im!!!Viea· em ra-m! SOlDI! o ~
~
it need; to be ~n to cliem.>'
belief systEm Sli-d !li!!!ds.

• ~ ieo ~ telld to put !lli.ICh l!!l!lphaili
011 rel:!titlllSbips, pmtirnlaliy family ~

Assessment of Indo-Canadian
Clients <'Ont.
• Indo-Cmadian clil!ll5 often.tend to see the
coonsellm as an aulhoriiy figure to a!l!!'ii.m!
lb! stress ;md .olbe£ ~~ogic l diffimlties
as it relates to the clien ~ ;md
lberapeulic gw}s_

169

Family Dynamics
• Difli!rent ollrural idmities shape om
pe;omlitie, Such a'l.:
- Ii!CJ!i. ~~ ~ religion. an.d spiritualil)'.
~ familial mig,nrilm bi;tmy. phy;ial and

m!IUl1l capatiti!>, socio ec c ~ ic sinatioo.ac.d
his1o:ry. eduation, and bi;uury oflm!Imtit
e~

iell ce

F amity Dynamics cont.
• ln i n~ l e is a collectn-isiic culmn! 11m
emphasizes the needs and goals of the group a.>
a whole cnw the ~ and wlshe.s of erl

individual.

• In such cultlfts, riliriombips ".nh other
~o
the l!fOUP and the

~s bem"H:Dpeop!e play a
ceilir3l ro!.e in each peJSOD's identity.

Family Dynamics cont.
• Sinha & Tr:ipa.tbi (2001) mte.:! that lndo-

C.madiam aTe' collectnistic in refE!l!nN to

eertain cultural e<nltruds ~

;u:

- film.ily maOI!fi. ca.'te ;yst!l:n. and k:imbip bands
bm, ~ ll l that. n ~ns om
ilu:livklu!listic

170

Family D)-namics cont.
• i~ generaticm strugle to blmd between
coll ec ~ and indit-idtWistic ~ oflndoCamdi:m culhm!..
• A fuw commoD tmt of collectivistic culimes

mdude:

• Social rules focus on
o~ selflffilless and
putt:iz:,g t:llmlDllllit;· ue:ls aJ:.ad of in.dhidul
u'@@d.s
• '1.\'«kil!.g as a ~ m.i ;uppordllg odlm is
ruemial

F amily D)-namics cont.
•· People m em:curag:ed to do wtw is be;! fillr
s.oci&)•
• f.Dmilie> md commw:ri!ie;. ~ a.c!!Ilt!al role
• it is imptmlli to be gmoerllll>, ll~ l e ll i ~
an.d ll~ o~ ue:ls of 01hm
• Hew collectivi;tic a cultm! is dep;!!ll.d> 011 ~
h!cgth af time in.dividu!k hn'i!o bell within a
Wistem colt>.ue mdi 1bei1 degri'i' ofacc:tllruntion to
it

References

171

Day Two

0ppn!'.lsion &. }.>famlal Health
olen

Oppression and ~l

e

n

~

He-altb

• Research has shown that Indo-Canadian
indniduih ill>! also M risk for the development
ofmental health disorders. For ~ is of
rmtimship difficulties.
• People feel ~ e to stay in rmtimships
~ Gfthe family pride invoh<ement,
finmcial seomty, ~ mel children's

~

Oppression and Mt'ntal Ht>altb cont.
• Gfi.1!!Il dni n o ~ indi.-1.-idu:als ""'at
risk for experiencing ~logic l physic-al,
;mdse.-mal i!"bm:e, they
~e IDII!Il.tll

• This could inclnde pei!i:onality iso e ~
om."'tiety (including poot-tra.UIIJ3tic siress
disord..r mel.!;'&11!1-alized ansiety di5u-der),
substani:e related disorde:s, ;md depression.

172

Oppression and

~

l Health cont.

• The ami-Asian sentiments of the wes:tem
cul.tun! ead e l ~ to ~ce a gre,at
deal of mu prejudice and critirum

• In order to ~ the effects of anti-Asian
s.mtimech, Sikhs tried to clme the gap of their
cultmal pndices in the v.ll!Stem society: (Joy,
1989;

~ l

1994).

O pprt>Srion an.d Mental Health cont.
• Neweomer!i were owh-ised to be flexible in
ord.er to be 3ttepted.
• 'Th.rongh
~ and flexibility, the Sikhs
hoped to establish themselves a,; ...-aiU.able
Canadians in the eyes of the Canadian society.
• ~ l (1994) stated that ad\-iee gi\'l!!ll to
ne~ in the early 20's V.'i\5 \"el')' simil.al'
to tbe am-ice still gi\'l!Il today.

Opprt>Ssion and l\bntal Health cont.
• The impact of intem:alizeC. oppression in the

artiiudes, ~ and.<ldiOil'l of
e~
is ptt>found.
• It hindel:s on.,'s ability to thick .mel reflect_
People ha•--e difficulties objedif'ying and
pemei•-ing the :;tmctunl ccmdiiicms that 5h:tpe
and t-eshape their li ~

173

Oppression and l\fen.tal ~ l

cont.

• Oppressed people come ro be!W.--e
~ ~~~ e
of ibm }M"oblem lies in ibemsehti in ·tlJeir own
madequ:lci<es :md tnabilitie< 001 in ~ 50dety.
• '!'he}• look a1 ibe dom:insut gJaup in lhe 50dety to
be 5UpEiiw .md fie! themselve> to be mrmm:.
• ~ el in~ of inferiority and uncstainly of
their identity l!l2k-e !hem think that soht!i!m of
ibeir pt'obl!!m. is to become lile ox be ~cce e by
!h.- in dominam group..

Counselling Sk:illi and Ad aptations
to 'Vork with Indo.- Canadian Clit>uts
• Indo-C.ms.di:m indi\id!:!al:> ~ llT risk for,_
mental health CO!lCE:m .including m.tiel}·,
su.ilsWICe abuse, and suicide attempts.
• Socisy beto.ll!i!lg illaHii!:lgiy accl!'J)ling of
~se
ices bmefin then; it Sl!<!lm lil:eJy
tbat ~ Indo-Cma.di:m indi\i.d!:!al:> u'ill be
benefited from collll5elling sertics.

• The need f« IIEIIal health resource a:ppem to
be lli;gb among ~ I:ndo·Cauiadim cm:mJIIIlity.

o~ Skills :md .Y:lptatiom to Work

with Indo-Canadi.'Ul

lien ~on

• It 5 imponam fer you to consider c~

d:iUs tlw may be beae&w \\ilm wolkmg with
lllido-CJ!Wldi:m dieuts.
• Pro\-icling a safe <p31Ce and de:mmlslmting wmmh,
opem>ESS, :md 2CCi!ptanG appear to be key
'113riiltbles that int!'llellC@ the cmm<ellin:;

~ce fur Indo-Csmdlm ilu!nidna!s.
• Etfectin ~ to iocorpont1l! relational cuhw:al
iberapy and JlE!I50ll cetaed appmscbes in
rotmselling Indo-Cal!l3diso clients.

174

o~ Ski& and

~

l

to Work

nith lndo-C:u13d.iJUI Clienu (-ont.

• The gpal (}f ~ shmdd be focused

on improl.ing client>' quality <>flih, and
helping diems be-com!! ·comfortab e in western
cultun! to keep them caon!!cted with their own
cultural rooh.

~ Skilh and

~ io

to Wo,k

mth Indo-Cauad.iJUI Clients c·o nt.

CoUDSelli:n::Skills
~
ilio to Work
mlh n i
n ~ dian Clients ~on

• It is abo reroiJ:JmEncled lh.a.t ~

put

aside tbeii -"D biases rehted to IndoCmadi.m cultun!. m! try to Illi.nimiz>! the
impac:t these persanal belies may haVl! on the
client and the ther3peuric relationship_

175

R t'SOUI'Cf>S
VMieo;:
• The 100-fcol J=ney

• Yau Tube l.iak
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R.1w&IID3'L61FE§67B$216Cl)8F

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Boob:

• Crowder, G. (2013). 'nl«>ri£: ofmultirultW'a!Um:

An introducJion.. London, UK: Polity Pn!u
• Pedersen, Cr«bar, 8< Carlson. (200S}. brclu.siw
cultural wmpatl!y: MJifl:inz l ion i ~ c:mrral in
c~lin g and ~ c o l
Ammc.m
PS}dclogical.Associaii<m: ~
- Poaterotto, J.,. ~ s J., Suzuki, L. 8t Ale:s:mda
C. (1995). HanlfbooJ;qfmulticuitJ.Tal COUl'IUl"lfn.t:.
!'hous.2Dd Oal:s, CA. Sagec.

R eft"rences cont.
Articw:
• B=:an, G. (1993). Jndo.Canadim lllilie~
histarical eoostraint> .m:l COOielllpOI<U)'
contradiction5. Journal oj'Comparatil.--e Family
Stutiiati. 24, 339-352.
• ~ L , Heppner, P. Aegisdottir, S.,
Leung, S., & Norswmihy, K_ {Ed!l.) (2!H2).
fumliaJs ofc ~ c i
COU!JE6lling.

Lm&am, u""K: Sage..

176

Day3
•

Framewort of c:ounselling Indo-

Canadian Oients

• lmphcahoos

of couns,e-lling IndoCanadian Clie-nts

~ o

• COUD5"lling hufo-.Cmadim clil!llts depends
en tbi;ir acculturalim of'll.l'e.stem CU!tme.

• In many families' males and fema.1.g may not
han.'l! 1he ~ freedom to male !heir """'
pemma) decmoos.

• lndo-C:m3clian parents are till:lR protecting of
girls and tend to male decision fer girls more
often in rompariron to lx.yi.

Frau:um-ork of c
ise~ Indo-Caaadi:m.
Climb coot.

• Indo-Cana.ifum clil!llts expect C<liDCll!te benefits
from their work they do in C<JUI]jelling
St!!lmQ!l!l..

• Goals for tbi; fust session:
- Acceyuru:·e
.

-smty

-1'..-.pport
-Problem so~ Slr£1et-..jes

177

Framt'work of eonnst>Uing IndoCanadia.n Cfienu cont.
• 1'00 lll!ed.to be "<ann, >inc.e:e, and 115p@ctfuL
• Briefly explain to ln o ~ l n clients &!
process of the c~ sesr..icn,
confidentialit;>and boondaries betm.en client
and a ccamellor.
• ~
ei
e:periellle:E of areessmg and
using counselling sen'ices.

Framt>work of eounst'lling Ind.o Canadian Clients cont.
• Examine die:nts' cufulr.il sensitMty. Do not

i!Utomatically ronsidered interdependence as
a .sign of enmeshment.

• Examine saodo-economic factors:
-

in nci ~l

i

~ ion

- b mily dyn•mlc:;

Framework of eounselling IndoCan adian Clit>nts cont.
• The .sessi:on should end with a concrete p lan:
- Wh•t

I h;r,open ne:o:t?

- Another •ppairttment

- Refe<ca! to ;
c o o~
- family ses n~

178

Implications of Counselling
As a cousdorl·oa DN!d to be aware oftAe
ptcnp&IIS: ·

olio~

• ln.do-Canadim ~ tl!!!IIIID be mre mtbati!artm
and d.ire:.tiw in~
• Pto!OOD behwiars l!l'e ·tl!an:dllllo be due to lack of
disdpm {S1re &: Su!.. 201{}}.
• ln.do-Canadim llamlt> !lave di:ffemn a:pKmlioos from
boy.; and girls. Th..»y ;n illio ~n prolKliw rc .gjr!;.

Implications of Counselling cont.
• In :m ~ fllmilY comrcl of i!IIliOtiaas is
considered as a sign of strength.

• :MiDd and body I!Ie illseparable . .Il:J.do.C.m:!dim
clien'!S may presElll their 8DO!ional diffkultie;;

through somatic sylllptom5 such as ~ •.
fati,_!!)ll5, ~ess <!@ep, 1!!3lin,g dislmb<ml:e>..

• You !!e!!d to tteat somalic: compl.s.in'!S as real
pmbl!!!IlS :md sr lh!! same time iOOirec:tly tty to
av.e;s me s
~ll oocm.

Implications of Counst>lling cont.
• ~ses en ofclieot's ethnic idemitycanl...
helpful within tbe c oi~ o
~ used in
c:oumelling ~ il
'Ibis ~ you will be
able to sses~ the I.,.el and comfiort oflndoCmadian clients m'ing in ;1 ~ e culture.

179

Implkati.o.n s of Counst>lling cont.
• Childnmof!ndn-Canadian families stJ:uggle
with cullural i l l ~ ~ are being ni.sed
by two different a!limes; l\-e:stem culrure and
Indo-CanadW:J l n~ n~ case you need to
do an acculluralian a.>5Essment of 1he family.

Implications of Counselling cont.
To be able to help Ibis community, you n~e to
be. :m-are of:
• Explain ~ nature of CO'IImelling to Jn.k>Qmadi;m cliecls.
• Describe the relati.cmship behwen cClW!Sellor

;mddimt.
• Indo-Canadian clients take a counsellor as an
actin! authority ~
o makes deciciom
for them.

Implications of Counselling cont.
• Strategies to cOWI!le.! biracial children '''bo
struggle with il2mificaiicn prob !!mi• Yoo also need to be aware of the dMri.iiy in
tenm of religion, cullure, ~~ and food.
• !Watiooal cullm:al ther..py and personcen!Hed approaches would be beneficial

__,
180

R f'SO UI'Ct>S
\ldeos:
• \'o11TIIN \lidto: Rt,isitill; Ill

~

i ~~ lc

Ran
• h!!pdiwww !Jl1l!l!becom.Tarrh?t=i2Q;i,llfG:z~~

References
•

~ Cnthar, & Carlson. (.!00&).
Inolum'fl' cultural empathy: .Autking;
relmiomhipz amra/ in OOU1!Se'ilingmlif
·
s c o e
~ Americ.m Psycho!og:i.cal

Asscciari.cn: Washington OC.
• ~en e ge l (Ed.). (2014). Rdal'ionill social
""'-'* pt-actioe with diw:r:-e populam:m.r. N!!w
Ymk, NY: Springer.