Counseling at-risk Afro-American youth: an examination of contemporary issues and effective school-based strategies

Professional School Counseling, Dec, 2004 by Lisa Fusick, Wendy Charkow Bordeau

Counselors of all races and ethnicities have the potential to work successfully with Afro-American youth when they have engaged in active exploration and resolution of their biases and make a commitment to furthering their own multicultural knowledge and skills. To aid clients in the development of effective racial identity, multiculturally competent counselors must first be aware of both their own misconceptions toward people of other races and the differential counseling needs of their Afro-American clientele (Jones, 1990; Sue, Arredondo, & McDavis, 1992). Afro American clients generally are very attuned to subtle racist communicative nuances and other nonverbal messages expressed by the counselor, and these subliminal "vibes" determine whether the client will be treated with respect in a safe environment (Boyd Franklin, 1989).

Counselors must be careful to avoid communication that appears to be condescending or patronizing. Stances taken by Euro-American counselors that can be detrimental to their relationships with Afro-American clients include paternalism, in which the "omnipotent" counselor attempts to solve the problems of the disadvantaged client, often fueled by guilt over racism (Boyd Franklin, 1989). Euro-American counselors, in an effort to avoid confrontation with Afro-American clients, also might unquestioningly comply with the rhetoric of "Afro-American power," adopt a subservient role in the relationship, speak ebonies or use "black slang" to connect with the client, or show too much admiration for the ability of Afro Americans to "work the system" (Boyd-Franklin). All of these behaviors will likely be viewed by the Afro-American youth as patronizing, inauthentic, and contraindicative to effective counseling.

Although counselor client race homogeneity may enhance perceptions of therapeutic relationships with Afro-American clients, Afro-American counselors also must be aware of their biases and potential toward cultural insensitivity. For example, Afro-American counselors working with Afro-American clients may exhibit patterns such as moralizing, overidentifying with the client, rescuing, premature problem solving, and advice giving. These approaches, while well-meaning, also are detrimental to the client's ability to function independently (Boyd-Franklin, 1989; Hunt, 1987).

Hardin and Wampold (2001) suggested that one method counselors can use to establish rapport with Afro-American youth is to consider their own situation-dependent coping strategies when dealing with diversity. As Afro-American youth tend to express disdain for cultural "wannabees," or people who deny their own identity when trying to fit into another group, counselors who attempt to assimilate too quickly with client culture will likely be disregarded by their clientele. When creating therapeutic alliances and conceptualizing client concerns with Afro-American clients, counselors will likely benefit from informally assessing clients' acculturation styles and coping strategies for dealing with diversity. For example, a student "who attempts to assimilate into a predominantly White school environment and is rejected will have one set of concerns and a student of color who uses a separation strategy in that context will present with a very different set of issues" (Hardin & Wampold). Ramseur (1991) asked the question, "Do blacks and whites differ in their appraisal of the severity, or meaning of different stressors?" and discussed several important factors related to Afro-Americans' resiliency, including religious orientation and reliance on informal social networks (p. 372). Ramseur also addressed a key stressor that is more prevalent for Afro-Americans than Euro-Americans: racial discrimination, and the economic, social, academic, and career barriers that accompany it.