Journal of LGBT Issues in Counseling

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Use of Culture-Centered Counseling Theory with

Ethnically Diverse LGBT Clients

Richmond Wynn & Cirecie West-Olatunji

To cite this article: Richmond Wynn & Cirecie West-Olatunji (2009) Use of Culture-Centered
Counseling Theory with Ethnically Diverse LGBT Clients, Journal of LGBT Issues in Counseling,
3:3-4, 198-214, DOI: 10.1080/15538600903317218

To link to this article: https://doi.org/10.1080/15538600903317218

Published online: 25 Nov 2009.

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Journal of LGBT Issues in Counseling, 3:198–214, 2009
Copyright © Taylor & Francis Group, LLC
ISSN: 1553-8605 print / 1553-8338 online
DOI: 10.1080/15538600903317218

Use of Culture-Centered Counseling Theory

with Ethnically Diverse LGBT Clients

RICHMOND WYNN and CIRECIE WEST-OLATUNJI

Department of Counselor Education, University of Florida, Gainesville, Florida, USA

The intersection of ethnocultural and sexual orientation identities

presents unique challenges that mandate cultural competence in
assessing and intervening with ethnically diverse lesbian, gay, bi-
sexual, and transgender people. Effective counseling with this pop-
ulation requires an understanding of non-Eurocentric, nonhetero-
sexual worldviews as well as an awareness of the sociopolitical
realities of lesbian, gay, bisexual, and transgender life. Culture-
centered counseling theory provides an effective framework for
addressing the needs of ethnically diverse lesbian, gay, bisexual,
and transgender clients. A review of the literature on counseling
ethnically diverse lesbian, gay, bisexual, and transgender people
is provided along with case illustrations to illuminate the use of
culture-centered counseling theory with this population. Recom-
mendations focus on counselor training to increase ethnocultural
knowledge and clinical competence and to reduce personal bias.

KEYWORDS intersectionality, identity, LGBT, lesbian, gay, bisex-

ual, transgender, culture-centered counseling, multicultural coun-
seling

Culturally diverse lesbian, gay, bisexual, and transgender (LGBT) clients have
limited involvement in the mental health service delivery system and are fre-
quently underserved (Adams, Cahill, & Ackerlind, 2005; Kocarek & Pelling,
2003). This is particularly true for members of ethnocultural groups such as
African Americans, Latino Americans, Native Americans, and Asian Americans
in the United States, who have been historically marginalized due to institu-
tionalized racism and other forms of oppression (Chan, 1995; Fukuyama &

Address correspondence to Richmond Wynn, MS, Department of Counselor Education,

University of Florida, 1204 Norman Hall P.O. Box 117046, Gainesville, FL 32611-7046, USA.
E-mail: rwynn@ufl.edu

198
 Use of Culture-Centered Counseling 199

Ferguson 2000; Garrett & Barret, 2003). Poor conceptualization and misdi-
agnosis of these clients has led to ineffective treatment and poor outcomes
(Gitterman, 2001; Stone, 2003).
Most problematic in addressing these concerns is that clinicians often
frame ethnically diverse LGBT clients within a Eurocentric, heterosexual
paradigm that fails to incorporate their ethnocultural worldview or their so-
ciopolitical realities (Fukuyama & Ferguson, 2000; Tully, 2001). Sociopolitical
(socially constructed norms and prevailing opinions) realities and conditions
contextualize attitudes of acceptance and inclusion toward socially marginal-
ized individuals by mental health professionals and laypeople alike (Sue &
Sue, 2008). As such, ethnically diverse LGBT clients often experience alien-
ation from counselors and other mental health providers when they are most
in need of support and assistance (Gitterman, 2001; Stone, 2003).
Despite the profession’s emphasis on multicultural competence over the
past three decades, counselors continue to evidence difficulty in effectively
conceptualizing and intervening with clients who experience multiple forms
of systemic oppression, such as racism, classism, homophobia, and sexism
(Arredondo, Tovar-Blank, & Parham, 2008). The concept of intersectionality
addresses the nuanced complexities of multiple identities that cannot be
sufficiently captured using conventional identity development models, such
as racial (Helms, 1995; Sue & Sue, 2008) and gay/lesbian (Cass, 1979; Minton
& McDonald, 1984).
While scholars continue to advance knowledge about the clinical needs
of ethnically diverse LGBT clients, much of what has been written has
been theoretical in nature. Counselors can better benefit from real world
cases, based on the experiences of practicing counselors, highlighting the
use of culture-centered interventions designed to meet the needs of the in-
tersected identities of ethnically diverse clients. Culture-centered counseling
theory (Pedersen, 1991; Pedersen & Ivy, 1993) emphasizes social-cultural
conditions by examining contextual factors that influence client empower-
ment and self-awareness. Additionally, this theoretical framework uses the
clients’ own value-based conceptualization of psychological wellness to situ-
ate the therapeutic process. Thus, culture-centered counseling offers a more
effective approach for intervening with this population because it addresses
the unique needs, experiences, and worldviews of ethnically diverse LGBT
individuals.
The purpose of this paper is to present an overview of the clinical issues
presented by ethnically diverse LGBT clients and to provide information on
culture-centered counseling as a more effective framework for assessing,
conceptualizing, and treating this population. This paper provides a review
of the literature on working with ethnically diverse, LGBT clients along with
a presentation of case illustrations utilizing culture-centered interventions
with this population. Additionally, the authors offer recommendations for
counselor training and clinical research.
200 R. Wynn and C. West-Olatunji

REVIEW OF THE LITERATURE

Often referred to as the hidden minority (Nichols, 1999), LGBT individ-

uals continue to be marginalized in society. Hence, they may encounter
myriad mental health concerns, such as affective disorders, chronic stress,
eating disorders, substance abuse, and suicidal ideation (Israel & Selvidge,
2003; Savin-Williams, 2001). Moreover, hostility and victimization in schools
(Parks, 2001; Stone, 2003), heterosexism in the workplace (Lyons, Brenner,
& Fassinger, 2005), and discrimination by conventional religious organiza-
tions (Barret & Barzan, 1996) cause additional concern. Members of these
marginalized groups are often forced to develop ways of negotiating their
identities that exist outside the mainstream (Fukuyama & Ferguson, 2000).
For example, they may keep their sexual orientation hidden and pretend to
be heterosexual. LGBT individuals may also avoid discussion of romantic re-
lationships or use opposite sex gender pronouns when referring to romantic
interests or partners. Perhaps the most challenging aspect of their develop-
ment is managing the shame that is often associated with an LGBT identity.
For ethnically diverse LGBT individuals, this process is further complicated
by the task of race-based marginalization and discrimination.

Intersectionality of Identity
Identity development models have been significant in the conceptualization
of certain developmental tasks that individuals may encounter (Cass, 1979;
Cross, 1995; Helms, 1995; Minton & McDonald, 1984; Phinney, 1992; Troiden,
1979). In general, these models describe stages that individuals move through
in developing positive identities, such as ethnic, gender, or sexual orientation
identities. However, critics of these models assert that growth is neither linear
nor bound by well-defined categories (Martinez & Sullivan, 1998). They
further suggest that these models overlook the intersection of identity that
is experienced by ethnically diverse LGBT people (Greene, 2001; Whitney,
2006).
Specifically, racial and ethnic identity development models do not
acknowledge the role that sexual orientation plays in identity formation
(Martinez & Sullivan, 1998). Gay and lesbian identity development models,
in particular, neglect the influence of culture and racism in the evolving gay
identity and recognize only positive gay identity after coming out (acknowl-
edgement of sexual orientation to significant others) (Martinez & Sullivan,
1998; Whitney, 2006). Fukuyama and Ferguson (2000) assert that when coun-
selors exclusively recognize a client’s single identity, such as ethnic or class
identity, they render clients invisible within specific social reference groups.
As such, theories that do not acknowledge multiple identities obscure the
complexity of identity integration.
 Use of Culture-Centered Counseling 201

Managing multiple identities is a task that is faced by various culturally

diverse LGBT clients, including those of various ethnic groups (Chan, 1995;
Fukuyama & Ferguson, 2000; Garrett & Barret, 2003), women (Brown, 1995),
the elderly (Reid, 1995), and those persons with different abilities (Whitney,
2006). Members of these groups are often forced to develop ways of nego-
tiating their identities that exist outside of the mainstream. The intersection
of multiple identities is complex; salience of identity often shifts depending
on an individual’s current social environment and stage of psychosocial de-
velopment (Greene, 2001). Identity development of ethnically diverse LGBT
individuals is further complicated by (a) their internalization of mainstreamed
pejorative views of LGBT concerns that inhibit their expression of identity
and (b) prevailing and systemic heterosexist attitudes in society that create
ecosystemic obstacles to identity integration (Frable, 1997; Greene, 2001).

Culture-Centered Counseling Theory

In a call to the counseling profession, Sue, Arredondo, and McDavis (1992)
articulated multicultural counseling competencies that address counselor at-
titudes, knowledge, and skills. These standards were later revised and dis-
tinguished multiculturalism (narrowly defined as ethnicity, race, and culture)
from diversity (more broadly defined as age, class, gender, sexual orienta-
tion, and physical ability differences) (Arredondo et al., 1996). Other scholars
however, argued for inclusion of lesbians and gay men into the understand-
ing of multicultural counseling based on their status as a cultural minority
with its own economic and social organizations, cultural traditions, and ritu-
als (Pope, 1995).
Scholars have also asserted that the needs of LGBT clients warrant spe-
cial attention (Israel & Selvidge, 2003; Kocarek & Pelling, 2003; Pope, 1995).
Concerns that are unique to the LGBT population include being raised in
families that do not share their history of marginalization, having a minority
status that is hidden and necessitates coming out to others over a lifetime,
and facing ongoing questions about the etiology and malleability of their
sexual identity (Israel & Selvidge, 2003). As such, LGBT clients may need
additional support resources, role models and mentors to aid in the coming
out process, and coping skills that support their authentic self-expression.
Clients’ adherence to their own cultural orientations shapes their view of
presenting problems and influences the types of coping strategies employed.
As such, counseling interventions informed by cultural values and adapted
to an individual’s worldview and coping strategies can be more effective
(Pedersen & Ivey, 1993). For example, in the African American community,
intergenerational family units provide collective economic, social, and emo-
tional resources that have historically aided them in coping with systemic
oppression and frame their perspective of current difficulties (Nobles, 1997;
202 R. Wynn and C. West-Olatunji

Sudarkasa, 1997). This is in contrast to Eurocentric values that emphasize

individualism in human interactions and development (Kambon, 1996; Sue
& Sue, 2008).
Theorists assert that cultural orientations differ between dominant
and nondominant individuals (Atkinson, 2004; Holdstock, 2000; Ibrahim,
Roysircar-Sodowsky, & Omishi, 2001). For example, affect, communalism,
and spirituality are generally valued in African American culture, a strong
sense of interdependence is evident in many Latino families and an expected
obedience to parents and parents’ demand for conformity is commonplace
in Asian culture. For many Native Americans, an emphasis on the concept
of the circle classifies the world into categories ranging from appropriate
to inappropriate rather than right and wrong. Within a Eurocentric cultural
value system that places emphasis on individualism, effort optimism, and
competition, such contrasting values are often overlooked, understated, or
devalued (Garrett & Barrett, 2003; Greene, 1997; Jagers, Smith, Mock, & Dill,
1997).
Described as the fourth force in counseling (Pedersen, 1991), culture-
centered counseling calls for a unified approach to multicultural counseling
that is balanced with culture-specific strategies. Several models emerged
from this paradigm shift and focused primarily on counseling racially
and ethnically diverse individuals. Multicultural counseling theory (MCT)
(Pedersen & Ivey, 1993) and various ethnic-centered counseling theories
(Fuertes & Gretchen, 2001) highlight various ways to conceptualize and fa-
cilitate multicultural counseling. Focusing on the sociopolitical and environ-
mental context of the client’s concerns, these models emphasize exploration
of multicultural constructs.

Culture-Centered Counseling Theory and LGBT Clients

Ethnically diverse LGBT clients are often marginalized by racism in main-
stream LGBT culture as well as by heterosexism and homophobia in their
ethnic communities, leaving them at risk for isolation, estrangement, and in-
creased psychological vulnerability. Internalization of oppression can result
in identity confusion and self-hatred (Martinez & Sullivan, 1998). As a result,
ethnically diverse LGBT people may present in counseling with any number
of mental health concerns (Garofalo, Cameron, Kessell, Palfrey, & DuRant,
1998).
Culture-centered theory provides a framework for the accurate concep-
tualization of presenting issues with ethnically diverse clients that is crit-
ical to successful outcomes (West-Olatunji, 2008). A culture-centered ap-
proach requires client-centrality wherein counselors avoid imposing their
own reality by conceptualizing presenting issues from the client’s world-
view. Additionally, culture-centered theory considers ecosystemic factors in
 Use of Culture-Centered Counseling 203

conceptualization and treatment (Pedersen & Ivey, 1993) thus enabling coun-
selors to better understand the impact that family dynamics, religion, racism,
and heterosexism have on their clients’ mental health. Working within a
culture-centered paradigm also incorporates an understanding of sociocul-
tural conditions that includes issues of oppression and discrimination, his-
torical experiences (e.g., acculturation, immigration), and social positioning
in the workforce, education, and the media. With a minimal knowledge of
social-cultural influences, counselors can better conceptualize the needs of
ethnically diverse individuals (Pedersen & Ivey, 1993; West-Olatunji, 2008).
Culture-centered theory also calls for facilitation of critical conscious-
ness (Goodman & West-Olatunji, in press) whereby clients understand their
social positioning as well as the sociopolitical context of their concerns
(Ivey, 2003; Lewis, Lewis, Daniels, & D’Andrea, 2003; Nelson & Neufeldt,
1998). Critical consciousness involves the ability to move from reflection
(on one’s personal empowerment in relation to systemic oppression and
marginalization), to dialogue (in order to co-construct new knowledge or
solutions), to action (by confronting existing obstacles that serve as barriers
to growth and development; Freire, 2000). The following case illustrations
reflect issues faced by ethnically diverse LGBT individuals and illuminates
the use of culture-centered counseling interventions when working with this
population.

CASE ILLUSTRATIONS
Case 1: David
David is a 20-year-old man who identifies as Native American and gay. He
sought counseling because he has mixed feelings about his sexual identity.
He believes that he is gay, but according to his conservative Christian beliefs,
being gay is wrong. In addition, he desires to embrace more of his Native
American heritage but is not sure how to incorporate those beliefs into his
value system. His goals for counseling are to address his sexual identity
conflict while maintaining his spirituality and find ways to connect with his
Native American heritage.
The counselor used a culture-centered framework to understand David’s
presenting concerns from the perspective of his value system. While he iden-
tifies as Native American, his value system is rooted in Eurocentric, conser-
vative Christian culture. Several generations of David’s family including his
parents, also embrace a similar cultural identity. They maintained a con-
nection to their Native American heritage through the oral tradition, stories
passed down from previous generations. However, David states that gays
and lesbians were not represented in those stories. Despite the connection
to their heritage, David’s family believed that their mainstream conservative
values were more important because they enabled them to fit in, which made
204 R. Wynn and C. West-Olatunji

life easier. David identified with the desire to fit in but, his sexual identity
as well as his desire to “be more Native American” made him feel like an
outsider.
Using the Racial/Cultural Identity Development Model (Sue & Sue,
2008), the counselor conceptualized David of being at the beginning stage
of racial/cultural identity development, the conformity stage where one pri-
marily relates to the dominant culture. In honoring David’s desire to connect
to his Native American heritage, the counselor explored ecosystemic factors
that support the disconnect between his heritage and his current conserva-
tive Christian identity. The foundation for this disconnect was created by the
historic loss of Native American culture through decades of federal Indian
policies designed to assimilate them into the White American mainstream
(Kelly & Nagel, 2002) and by Christian missionaries who introduced them to
different worldviews and value systems (Garrett & Barrett, 2003). Addition-
ally, his family’s desire to fit in perpetuated the belief that the mainstream
values were superior to those of his native culture.
David developed a greater understanding of the sociopolitical history
of Native American culture. To further support the development of critical
consciousness, the counselor introduced him to information about the Two-
Spirit, a term used to describe LGBT people who were once honored among
Native Americans for embodying both masculine and feminine spirits (Adams
& Phillips, 2006; Garrett & Barret, 2003; Tafoya, 2003). Although David’s pride
in his heritage grew, he struggled with shame about his sexuality as well as
the practical implications of embracing a positive gay identity in a social
environment that is hostile to LGBT people. He was especially concerned
with how his family would react to the knowledge that he is gay.
David embraced the traditional Native American values of cooperation
and harmony and therefore did not want to upset the balance in his family
at that time by revealing his sexual identity. He believed that the welfare of
his family took precedence over his individual suffering. Thus, coming out
to them was not emphasized as a sign of his progress in counseling. He did
agree with the counselor to continue assessing his decision about coming
out to his family as he believed that it could change over time.
As a supplement to the individual counseling, the counselor recom-
mended readings that assisted David in addressing the shame about his
sexuality and with understanding the intersection of gay identity and spiritu-
ality. The counselor also helped him expand his support network to include
community-based groups and online resources in order to increase his ex-
posure to others who are confronting similar issues and build community
among like-minded people. As David continued to work on integrating his
identities, he embraced the concept of the circle (Garret & Barrett, 2003), a
Native American belief that what would normally be seen as opposites, such
gay identity and spirituality or Native American values and Christian values,
are thought of as existing in a circle with no real beginning or ending.
 Use of Culture-Centered Counseling 205

Case 2: Erica
Erica, a 25-year-old who identifies as both Latina and lesbian, sought coun-
seling because she felt torn between her commitment to her partner and her
commitment to her family. She described her family as a traditional Latino
family and stated that despite their religious (Catholic) beliefs, they have
been supportive of her since she came out as lesbian. She states that while
they are kind to her partner, Melanie, they often speak of her as Erica’s good
friend instead of her partner.
Melanie, who is White, believes Erica’s family is disrespectful and pres-
sures Erica to demand that her family address them as partners instead of
friends. Erica believes that her family’s kindness toward her partner is a sign
of their acceptance of their relationship even though it is not explicitly stated.
She states that she understands Melanie’s point of view, while at the same
time she appreciates her family’s process of coming to terms with her sexual
identity.
Erica states that commitment to family and especially respect for her
parents is a critical aspect of her cultural identity. She admits, however, that
she has experienced a “clash of cultures” on other occasions between her tra-
ditional Latina values and those of her diverse peer group. For example, she
recalls being resentful toward her parents when she was younger because
her brothers were always given more freedom than she was afforded. She
also believed that her parents’ requirement that she attend religious services
on a regular basis negatively affected her social life. However, she enjoyed
the closeness among her family members including her extended family and
close family friends who were “just like family.” Her goal for counseling was
to find balance between her commitment to her family and commitment to
her partner.
The counselor understood the presenting problem from Erica’s per-
spective of being a “clash of cultures.” Using the Racial/Cultural Identity
Development Model (Sue & Sue, 2008) as a framework, the counselor con-
ceptualized Erica to be in the Introspection Stage of racial/cultural identity
development that is characterized by the ethnically diverse individual mov-
ing away from strict adherence to their cultural norms and exercising greater
personal autonomy.
The counselor also understood the ecosystemic factors that influenced
Erica’s identity development. Discussion of her exposure to mainstream val-
ues such as individualism versus family interdependence emphasized in
Latina culture (Bridges, Selvidge, Matthews, 2003), as well as her religious
upbringing and the differences in sex role expectations in her family, helped
Erica understand her current dilemma.
Counseling interventions were designed to assist Erica in coming to
terms with her identity. They involved clarifying her attitudes and beliefs
about (a) herself, (b) others in her cultural group, (c) members of other
206 R. Wynn and C. West-Olatunji

ethnically diverse and marginalized groups and, (d) members of the dom-
inant cultural group (Sue & Sue, 2008). She also identified values that she
embraced from each of these groups in order to shape her individual cultural
identity.
Development of critical consciousness involved the counselor support-
ing Erica’s self-empowerment and confidence in her blended cultural iden-
tity. She also developed strategies for coping with the sociopolitical realities
of living as a Latina who is lesbian with a diverse value system. Erica be-
gan to refer to Melanie as her partner in the presence of her family while
refraining from asking that they adopt similar language. She reports that her
relationship with Melanie improved as they developed an appreciation for
their cultural similarities and differences.

Case 3: Andrew
Andrew is a 30-year-old, single, African American gay man who reported
feeling isolated and lonely. He reports that some members of the African
American community, including members of his family, have marginalized
him because of his gay identity. He further states that his involvement in
the predominantly White, gay community has not been satisfying due to
difference in cultural identities and interests. He sought connection in gay-
affirming churches since many of the traditional African American Christian
churches that he was familiar with view homosexuality as sinful. However,
he experienced a similar cultural disconnect as those churches lacked the
verve and spontaneity that he appreciated in traditional African American
churches. Andrew’s role models of openly gay African Americans are national
political and cultural figures who are not accessible to him. He reported being
confident in his identity but was concerned about not fitting in with the two
communities he identifies with most.
The counselor understood Andrew’s desire for connection with the
African American and gay communities. His experience of marginalization by
his family, the African American community including Christian churches as
well as the disconnect with the predominantly White gay community were
among the ecosystemic factors that influenced his experience of isolation
and loneliness.
Andrew reported that many of his African American gay friends had
abandoned either their spirituality or their sexual orientation identities due
to the discrimination they experienced. However, he remained committed
to expressing a positive gay identity while embracing traditional African
American values of spirituality, empowerment, and community. Considering
Andrew’s presentation through the lens of the Racial/Cultural Identity De-
velopment Model (Sue & Sue, 2008), the counselor assessed him at being
 Use of Culture-Centered Counseling 207

in the Integrative Awareness Stage of racial/cultural identity development.

Although he is experiencing marginalization resulting in loneliness, he is
secure in his identity and maintains a high sense of autonomy.
Andrew empowered himself through the development of critical con-
sciousness. Discussions of his social positioning within the African American
and gay communities helped to reinforce his understanding of the sociopo-
litical influence on his experiences of marginalization and discrimination.
Finally, building on Andrew’s desire for community, the counselor
helped him develop strategies to expand his support network. He developed
greater confidence as a leader and began to host small social gatherings and
discussion groups at his home. He became close to a few members of the
group, adopting them as family exemplifying the notion of fictive kinship
(Chatters, Taylor, & Joyakody, 1994) that is common in the African American
community. He had not found a church that met his needs; however, he read
inspirational material and practiced meditation on a regular basis in order to
facilitate his spiritual development.

DISCUSSION

Use of culture-centered counseling theory with ethnically diverse LGBT

clients provides an alternative framework for conceptualizing their needs
and facilitating appropriate intervention (see Table 1). Often facing many
forms of oppression, these clients are challenged by the task of negotiating
multiple identities (Salazar & Abrams, 2005). These clients may be further
victimized by culturally encapsulated counselors’ acts of microaggression, al-
beit unintentional (Sue, 2007). In Andrew’s case, the counselor demonstrated
a culturally appropriate response to his dilemma of coping with multiple
identities. Through discussions of his social positioning within the African
American and gay communities, the counselor helped him understand the
sociopolitical influence on his experience of marginalization. Furthermore,
the counselor supported him in embracing values that were salient to both
his African American and gay identities.
Conceptualizing LGBT clients’ concerns in the appropriate cultural con-
text is critical for successful outcomes (Wynn & West-Olatunji, 2008). For ex-
ample, ethnically diverse LGBT clients’ presenting concerns may be more re-
lated to ecosystemic issues than to intrapersonal dilemmas (Israel & Selvidge,
2003). While it is vital to asses the extent to which homophobia has affected
an LGBT client’s life, counselors must also realize that being LGBT may not
be relevant to the presenting problem (Tully, 2001). For instance, in Erica’s
case, it might appear that her primary problem was not having pride in her
sexual identity particularly in the presence of her family. However, her actual
concern was about the cultural conflict in her relationship and blending her
traditional Latina values with elements of mainstream culture.
208
TABLE 1 Culture-Centered Interventions
Culture-Centered
Theory
Aspect 1
Client-centrality (conceptualize
presenting issues using
client’s value system)
Aspect 2
Ecosystemic factors (consider
sociocultural conditions)
Aspect 3
Critical consciousness (develop
healthy identity and
understand social
positioning and
sociopolitical aspects of
presenting problems)
Case #1: David
The counselor understood
David’s desire to integrate his
identities and to connect with
his Native American heritage.
The counselor identified the
historic loss of Native
American culture, David’s
sexual identity, his religious
beliefs, and his parents’ desire
to “fit in” as contributing
factors to his values conflict.
The counselor introduced David
to information on the Two
Spirit that supported his
empowerment and integration
of identities. David developed
a greater understanding of the
sociopolitical history of Native
American culture.
Illustrations Used
Case #2: Erica
The counselor understood
Erica’s concern about the
“cultural clash” that was
affecting her relationships
and individual identity.
The counselor facilitated
discussion of the affects of
religion, sex role
expectations, and cultural
value differences on Erica’s
identity development.
The counselor supported
Erica’s empowerment and
assisted her in developing
coping strategies for living
with a blended cultural
identity.
Case #3: Andrew
The counselor understood Andrew’s
desire for connection with the
African-American and gay
communities despite his
experiences of marginalization and
discrimination.
The counselor considered Andrew’s
experience of marginalization by his
family, the African-American
community including Christian
churches as well as the disconnect
with the predominantly White gay
community in the initial case
conceptualization.
The counselor facilitated discussions
on Andrew’s social positioning
within both the African-American
and gay communities that helped
him understand the sociopolitical
influence on his experience of
marginalization and discrimination.
 Use of Culture-Centered Counseling 209

Recommendations
In order to create a safe, therapeutic environment, it is critical that counselors
are aware of their own attitudes and biases toward ethnically diverse LGBT
individuals. By expanding their personal boundaries to include interaction
with ethnically diverse LGBT people, counselors can explore their attitudes
and beliefs by engaging in professional development activities. In a race-
based society, most counselors have had very few opportunities to further
their awareness of race-based and cultural privilege. Many counselors are like
fish in water in that their cultural mores are the normative values in society
(Sue & Sue, 2008). Thus, without awareness training, it becomes difficult to
see or appreciate nonmainstream behaviors, attitudes, or worldviews. With
increased knowledge of ethnoculturally different worldviews as well as the
associated ecosystemic factors that affect their clients, counselors are able to
conceptualize and treat ethnically diverse LGBT clients.
Professional development activities that have been shown to be success-
ful in advancing counselors’ cultural competence have been immersion pro-
grams, such as the Association of Multicultural Counseling and Development
and Association for Counselor Education and Supervision (AMCD/ACES) in-
ternational outreach programs in southern Africa (Davis & West-Olatunji,
2008). These joint endeavors have proven effective in helping counselors to
reflect on their socialized biases and privilege in relation to their efficacy
as practitioners, particularly when working with culturally different clients.
Immersion experiences provide participants with firsthand knowledge of dif-
ferences through continued exposure and contact with community members.
Continuous contact with diverse groups of people also provides counselors
with an opportunity to learn about ways in which communities have histor-
ically solved their problems. For instance, in many cultures, healing occurs
through song, music, dance, vibrations, and silence rather than use of talk
therapy. Immersion experiences can be valuable learning opportunities, even
for seasoned professionals.
Counselors should also be skilled at facilitation of critical consciousness
so that clients become aware of their social positioning and the sociopolit-
ical context of their concerns. These interventions are critical for increasing
agency and, ultimately, resilience. Leaders in counseling have called for the
integration of social justice and advocacy into counselor identity (Ivey, 2003;
Lewis et al., 2003). Moreover, there is a need to expand the understanding
social justice in multicultural competence (West-Olatunji, in press). A key
component of emotional and psychological health is the ability to advocate
on one’s own behalf and that of other marginalized individuals.
In order for counselors to become facilitators of critical consciousness
for their clients, it is important that they also develop the ability to re-
flect, dialogue, and act in relation to their own lived experiences (Freire,
2000). Reflection can take the form of journaling, meditation, or prayer. The
210 R. Wynn and C. West-Olatunji

important element is taking time to think and to think deeply without the
daily clutter of activity and busyness. Dialogue provides counselors with the
opportunity to engage in synergistic conversation and discussion with others
to gain knowledge that is co-constructive from the group experience thus
benefiting from the collective lived experiences and funds of knowledge
from the dialogic collaborators (Goodman & West-Olatunji, 2009). This can
occur in a variety of types of groups, such as story circle, book reading,
supervision, or online discussion thread/blog. Action, or praxis, involves
transformative doing. Transformation occurs when an individual takes a dif-
ferent path and has different outcomes. This is just as important for the
counselor as it is for the client.

Future Research
Use of a culture-centered theoretical framework to explore the intersection-
ality of identities among ethnically diverse LGBT individuals is warranted
(Roysircar, Arredondo, Fuertes, Ponterotto, & Toporek, 2003; Tillman, 2002).
While scholars have theorized about the use of culture-centered theory in
practice, little has been done to explore the use of this theory in research
design. Use of qualitative methodology can illuminate the concerns of eth-
nically diverse LGBT individuals and may identify possible risk factors that
make them vulnerable as well as the protective factors that support their re-
silience. Such inductive investigations might advance knowledge about the
relationship between use of culture-centered counseling theory, intersec-
tionality of identity, and LGBT client populations. Outcomes of such studies
might enhance counselors’ understanding, conceptualization, and treatment
of ethnically diverse LGBT clients. Utilizing a culture-centered methodolog-
ical framework in research design and implementation as well as in data
interpretations (Tillman, 2002; West-Olatunji, 2005) might reduce the influ-
ence of cultural bias in research inquiry that contributes to the systemic
oppression of marginalized groups.
In summary, culture-centered counseling theory can provide an effec-
tive framework for addressing the needs of ethnically diverse LGBT clients.
Counselors need to increase their knowledge of non-Eurocentric, nonhetero-
sexual worldviews through professional development opportunities that bet-
ter prepare them to work with this population. Future research in this area
might include the use of culture-centered counseling theory to investigate
the intersectionality of identity of ethnically diverse LGBT clients.

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