Clinical Psychology - Identity development models Flashcards
Atkinson, Morten, and Sue’s Racial/Cultural Identity Development (R/CID) Model: Conformity
People in the conformity stage have either neutral or negative attitudes toward members of their own minority group and other minority groups and positive attitudes toward members of the majority group. They accept negative stereotypes of their own group and consider the values and standards of the majority group to be superior. These individuals prefer a therapist from the majority group and view a therapist’s attempts to help them explore their cultural identity as threatening.
Atkinson, Morten, and Sue’s Racial/Cultural Identity Development (R/CID) Model: Dissonance
As the result of exposure to information or events that contradict their worldview, people in this stage question their attitudes toward members of their own minority group, other minority groups, and the majority group. They’re aware of the effects of racism and are interested in learning about their own culture. They may prefer a therapist from the majority group but want the therapist to be familiar with their culture, and they’re interested in exploring their cultural identity.
Atkinson, Morten, and Sue’s Racial/Cultural Identity Development (R/CID) Model: Resistance and Immersion
People in this stage have positive attitudes toward members of their own minority group, conflicting attitudes toward members of other minority groups, and negative attitudes toward members of the majority group. These individuals are unlikely to seek therapy because of their suspiciousness of mental health services. When they do seek therapy, they’re likely to attribute their psychological problems to racism and prefer a therapist from their own minority group.
Atkinson, Morten, and Sue’s Racial/Cultural Identity Development (R/CID) Model: Introspection
During this stage, people question their unequivocal allegiance to their own group and are concerned about the biases that affect their judgments of members of other groups. They’ve become comfortable with their cultural identity but are also concerned about their autonomy and individuality. These individuals may prefer a therapist from their own minority group but are willing to consider a therapist from another group who understands their worldview, and they’re interested in exploring their new sense of identity.
Atkinson, Morten, and Sue’s Racial/Cultural Identity Development (R/CID) Model: Integrative Awareness
People in the integrative awareness stage are aware of the positive and negative aspects of all cultural groups. They’re secure in their cultural identity and are committed to eliminating all forms of oppression and becoming more multicultural. Their preference for a therapist is based on similarity of worldview, and they’re most interested in strategies aimed at community and societal change.
Cross’s Black Racial Identity Development Model: Pre-Encounter
People in the pre-encounter stage idealize and prefer White culture. They have negative attitudes toward their own Black culture and may view it as an obstacle and source of stigma.
Cross’s Black Racial Identity Development Model: Encounter
People in this stage question their views of White and Black cultures as the result of exposure to events that cause them to become aware of the impact of racism on their lives. These individuals are interested in learning about and becoming connected to their own culture.
Cross’s Black Racial Identity Development Model: Immersion-Emersion
People in this stage reject White culture and idealize and become immersed in their own culture.
Cross’s Black Racial Identity Development Model: Internalization
During this stage, defensiveness and emotional intensity related to race decrease. People in this stage have a positive Black identity and tolerate or respect racial and cultural differences.
Cross’s Black Racial Identity Development Model: Internalization-Commitment
People in this stage have internalized a Black identity and are committed to social activism to reduce all forms of oppression.
Racial salience
is the extent to which a person’s race is a relevant part of his/her self-concept at a particular point in time and in a particular situation.
Racial centrality
is the extent to which a person normatively defines him/herself in terms of race and is affected by the importance of race to the person relative to other identities such as gender and religion.
Racial regard
includes private and public regard. Private regard refers to the extent to which a person feels positively or negatively toward African Americans and how positively or negatively he/she feels about being an African American. Public regard refers to the extent to which a person feels that others view African Americans positively or negatively. Private and public regard are not necessarily related and a person can have, for example, negative private and public regard or positive private regard and negative public regard
racial ideology
refers to a person’s beliefs and opinions about the ways African Americans should live and interact with society.
Helms’s White Racial Identity Development (WRID) Model: Contact
This status is characterized by a lack of awareness of racism and satisfaction with the racial status quo. People in this status usually have had limited contact with people from racial minority groups and may describe themselves as being colorblind. IPS: obliviousness.
