Summary of Chapter 10
I. Introduction
a. The chapter begins with a Japanese American woman’s process of racial/cultural
identity development
b. Initially, she identified with White culture and did not like anything Asian
c. When she went on a date with a young Asian man in college, she realized that she
was mistreated by others because she was Asian—this served as an awakening for
her
i. She describes the Asian American male and female in a highly negative
manner and she seems to have internalized these beliefs and to be using
“White” standards to judge Asian Americans as being either desirable or
undesirable
ii. Her denial that she is not an Asian American is beginning to crumble—
being immersed on a campus in which many other fellow Asian
Americans attend forces her to explore ethnic identity issues—a process
she has been able to avoid while living in a predominantly White area
iii. The student’s internal struggle to cast off the cultural conditioning of her
past and the attempts to define her ethnic identity are both painful and
conflicting
iv. The Japanese American female is a victim of ethnocentric
monoculturalism
II. Racial/Cultural Identity Development Models
a. One of the most promising approaches to the field of multicultural
counseling/therapy has been the work on racial/cultural identity development
among minority groups
b. These models acknowledge within group differences and have implications for
treatment
c. The high failure-to-return rate of many clients seems to be intimately connected to
the mental health professional’s inability to assess the cultural identity of clients
accurately
d. These models also acknowledge sociopolitical influences in shaping minority
identity
III. Black Identity Development Models
a. Original Cross model of psychological nigrescence (the process of becoming
Black)
i. Move from a White frame of reference to a positive Black frame of
reference through a five stage process: preencounter, encounter,
immersion-emersion, internalization, and internalization-commitment
ii. His revised version (1991) now incorporates preencounter assimilation
(low salience for race) and preencounter anti-Black (high negative
salience)
iii. Low self-esteem is linked to the preencounter anti Black orientation
iv. Also, the immersion-emersion stage once described one fused identity
(anti-White/pro-Black) but is now divided into two additional ones: antiWhite alone and anti-Black alone.
v. Cross has also collapsed the fourth and fifth stages (internalization and
internalization-commitment) into one: internalization. He observed that
minimal differences existed between the two stages but one of “sustained
interest and commitment.”
vi. This last stage is characterized by Black self-acceptance and can be
manifested in three types of identities: Black nationalist (high Black
positive race salience), biculturalist (Blackness and fused sense of
Americanness), and multiculturalist (multiple identity formation including
race, gender, sexual orientation, etc.)
IV. Asian American Identity Development Models
a. One of the earliest heuristic, “type” models was developed by S. Sue and Sue
(1971b) to explain what they saw as clinical differences among Chinese American
students treated at the University of California Counseling Center:
i. traditionalist—a person who internalizes conventional Chinese customs
and values, resists acculturation forces, and believes in the “old ways”;
ii. marginal person—a person who attempts to assimilate and acculturate into
White society, rejects traditional Chinese ways, internalizes society’s
negativism toward minority groups, and may develop racial self-hatred (à
la the Japanese Nisei student)
iii. Asian American—a person who is in the process of forming a positive
identity, who is ethnically and politically aware, and who becomes
increasingly bicultural
b. Kitano (1982) also proposed a type model to account for Japanese American role
behaviors with respect to Japanese and American cultures
i. positive-positive, in which the person identifies with both Japanese and
White cultures without role conflicts
ii. negative-positive, in which there is a rejection of White culture and
acceptance of Japanese American culture with accompanying role
conflicts
iii. positive-negative, in which the person accepts White culture and rejects
Japanese culture with concomitant role conflict
iv. negative-negative, in which one rejects both
c. Shortcomings of early models
i. They failed to provide a clear rationale for why an individual develops one
ethnic identity type over another
ii. The early proposals seem too simplistic to account for the complexity of
racial identity development
iii. These models were too population specific in that they described only one
Asian American ethnic group
iv. With the exception of a few empirical studies, testing of these typologies
is seriously lacking.
d. Kim (1981) used a qualitative narrative approach with Japanese American women
to posit a progressive/sequential stage model
i. The ethnic awareness stage
ii. The White identification stage
iii. The awakening to social political consciousness stage
iv. The redirection stage
v. The incorporation stage
V. Latino/ Hispanic American Identity Development Models
a. Ruiz (1990) Model
i. Causal stage messages or injunctions from the environment or significant
others either affirm, ignore, negate, or denigrate the ethnic heritage of the
person--there is a failure to identify with Latino culture.
ii. Cognitive stage. As a result of negative/distorted messages, three
erroneous belief systems become incorporated into mental sets: (a) Ethnic
group membership is associated with poverty and prejudice; (b)
assimilation to White society is the only means of escape; and (c)
assimilation is the only possible road to success
iii. Consequence stage. Fragmentation of ethnic identity becomes very
noticeable and evident-the unwanted self-image leads to estrangement and
rejection of Chicano/Latino heritage
iv. Working through stage. The person is propelled to reclaim and reintegrate
disowned ethnic identity fragments. Ethnic consciousness increases.
v. Successful resolution stage. This last stage is exemplified by greater
acceptance of one’s culture and ethnicity. There is an improvement in selfesteem and a sense that ethnic identity represents a positive and successpromoting resource
VI. Racial/Cultural Identity Model
a. Atkinson, Morten, and Sue (1979, 1989, 1998) proposed a five-stage Minority
Identity Development model (MID) in an attempt to pull out common features
that cut across various groups
b. Conformity Stage
i. Minority individuals are distinguished by their unequivocal preference for
dominant cultural values over their own
ii. White Americans in the United States represent their reference group, and
the identification set is quite strong
iii. Lifestyles, value systems, and cultural/physical characteristics that most
resemble White society are highly valued
c. Dissonance Stage
i. An individual will encounter information or experiences that are
inconsistent with culturally held beliefs, attitudes, and values
ii. An Asian American who believes that Asians are inhibited, passive,
inarticulate, and poor in people relationships may encounter an Asian
leader who seems to break all these stereotypes (e.g., the Nisei student).
iii. An African American who believes that race problems are due to laziness,
untrustworthiness, or personal inadequacies of his or her own group may
suddenly encounter racism on a personal level.
iv. Denial begins to break down, which leads to a questioning and challenging
of the attitudes/beliefs of the conformity stage. This was clearly what
d.
e.
f.
g.
happened when the Nisei Japanese American student encountered
discrimination at the restaurant
Resistance and Immersion Stage
i. The minority person tends to endorse minority-held views completely and
to reject the dominant values of society and culture
ii. The person seems dedicated to reacting against White society and rejects
White social, cultural, and institutional standards as having no personal
validity
iii. Desire to eliminate oppression of the individual’s minority group becomes
an important motivation of the individual’s behavior
iv. During the resistance and immersion stage, the three most active types of
affective feelings are guilt, shame, and anger
Introspection Stage
i. The individual begins to discover that this level of intensity of feelings
(anger directed toward White society) is psychologically draining and
does not permit one to really devote more crucial energies to
understanding themselves or to their own racial-cultural group
ii. The resistance and immersion stage tends to be a reaction against the
dominant culture and is not proactive in allowing the individual to use all
energies to discover who or what he or she is
iii. Self-definition in the previous stage tends to be reactive (against White
racism), and a need for positive self-definition in a proactive sense
emerges.
iv. The minority individual experiences feelings of discontent and discomfort
with group views that may be quite rigid in the resistance and immersion
stage--a Latino individual who may form a deep relationship with a White
person may experience considerable pressure from his or her culturally
similar peers to break off the relationship because that White person is the
“enemy.” However, the personal experiences of the individual may, in
fact, not support this group view
Integrative Awareness Stage
i. Minority persons in this stage have developed an inner sense of security
and now can own and appreciate unique aspects of their culture as well as
those in U.S. culture
ii. Minority culture is not necessarily in conflict with White dominant
cultural ways
iii. Conflicts and discomforts experienced in the previous stage become
resolved, allowing greater individual control and flexibility
iv. The person has a strong commitment and desire to eliminate all forms of
oppression
Therapeutic Implications of the R/CID Model
i. An understanding of cultural identity development should sensitize
therapists and counselors to the role that oppression plays in a minority
individual’s development-thus, a wider sociocultural approach to therapy
is mandatory.
h.
i.
j.
k.
ii. Second, the model will aid therapists in recognizing differences between
members of the same minority group with respect to their cultural identity
and therapists who are familiar with the sequence of stages are better able
to plan intervention strategies that are most effective for culturally
different clients
iii. Third, the model allows helping professionals to realize the potentially
changing and developmental nature of cultural identity among clients
Conformity Stage: Therapeutic Implications
i. First, persons of color are most likely to prefer a White therapist over a
minority therapist--attempts to please, appease, and seek approval from
the helping professional may be quite prevalent.
ii. Second, most conformity individuals will find attempts to explore cultural
identity or to focus in upon feelings very threatening thus clients in this
stage generally prefer a task-oriented, problem-solving approach because
an exploration of identity
iii. There is an obligation to help the client sort out conflicts related to
racial/cultural identity through some process of reeducation.
iv. While the goals for the White and minority therapist are the same, the way
a therapist works toward them may be different
v. For example, a minority therapist will likely have to deal with hostility
from the racially and culturally similar client. The therapist may
symbolize all that the client is trying to reject. The opposite may be true of
work with a White therapist. The culturally different client may be
overeager to identify with the White professional in order to seek approval
Dissonance Stage: Therapeutic Implications
i. Preoccupation and questions concerning self, identity, and self-esteem are
most likely brought in for therapy.
ii. Clients may prefer a counselor or therapist who possesses good knowledge
of the client’s cultural group, although there may still be a preference for a
White helper
Resistance and Immersion Stage: Counseling Implications
i. Minority clients at this stage are likely to view their psychological
problems as products of oppression and racism
ii. First, he or she will be viewed by the culturally different client as a
symbol of the oppressive society. If you become defensive and personalize
the attacks, you will lose your effectiveness in working with the client -the
White therapist who takes a nondefensive posture will be better able to
help the client explore the basis of his or her racial tirades
iii. Second, realize that clients in this stage will constantly test you
iv. Third, individuals at this stage are especially receptive to approaches that
are more action oriented and aimed at external change (challenging
racism)
Introspection Stage: Therapeutic Implications
i. Clients at the introspection stage may continue to prefer a therapist of their
own race, but they are also receptive to help from therapists of other
cultures as long as they understand their worldview
ii. Again, self-exploration approaches aimed at helping the client integrate
and incorporate a new sense of identity are important. Believing in the
functional values of U.S. society does not mean that a person is selling out
or going against his or her own group
l. Integrative Awareness Stage: Therapeutic Implications
i. Preferences for therapists are not based on race, but on those who can
share, understand, and accept their worldviews. In other words, attitudinal
similarity between therapist and client is a more important dimension than
membership-group similarity
VII. Implications for Clinical Practice
a. Be aware that the R/CID model should be viewed as dynamic, not static
b. Do not fall victim to stereotyping in using these models
c. Know that minority development models are conceptual aids and that human
development is much more complex
d. Know that identity development models begin at a point that involves interaction
with an oppressive society
e. Be careful of the implied value judgment given in almost all development models
f. Be aware that racial/cultural identity development models seriously lack an
adequate integration of gender, class, sexual orientation, and other
sociodemographic group identities
g. Know that racial/cultural identity is not a simple, global concept
h. Begin to look more closely at the possible therapist and client stage combinations