The Professional Counselor | Volume 13, Issue 4 453 Smudging can cleanse one’s mind, body, and spirit, bringing the person to the here and now, and therefore it can help with depression, trauma, anxiety, or substance abuse. In turn, researchers have cited smudging to have significant meaning for individuals in regard to myriad issues, from physical health issues (Greensky et al., 2014) to mental health recovery (Spillane et al., 2021) to connecting employees to one another and to their work setting through the ritual itself (McPhee et al., 2017). Ethical Considerations In considering the ethics of applying smudging with clients, there are several points to keep in mind. First, for non-Indigenous practitioners, it is essential that ethical standard C.2.a. Boundaries of Competence (ACA, 2014) is considered. This states that practitioners, at minimum, read about and, ideally, receive training or experience with the practice of smudging. Such services could be advertised as one intervention available to specific populations, similar to the way other modalities are advertised (e.g., via the practitioner’s website, written materials, and verbally). Mentions of smudging should include its traditional origins and meaning, in order to educate potential clients about the nature of the intervention. Potential areas of learning include understanding the historical roots and practices of smudging, recognizing the impact of colonialism and contemporary culture on the practice (McCormick, 2021), and attending to personal bias and values per standard A.4.b. Personal Values (ACA, 2014). In addressing issues of cultural appropriation, practitioners should avoid use of the intervention solely for profit, aligned with standard A.4.a. Avoiding Harm (ACA, 2014). When using the intervention, they should clearly credit the source and origins of the practice for their clients. Regarding materials, they should also be mindful to avoid taking more sage than necessary, to allow others access to the plant. Ideally, counselors would consult, learn, and draw from local cultural protocol and original persons/ elders/tribes of their area. They would also keep in mind that what is acceptable in one community is not the same in others, and that although some Indigenous persons believe that Indigenous medicines are there to help people of any and all identities, others believe such practices should be maintained as sacred and exclusive to their community. Hence, one should seek out protocols and perspectives in their local community, aligned with ethical standard C.2.e. Consultations on Ethical Obligations (ACA, 2014). Finally, if smudging with clients whose ancestors may have used the practice, such as African Americans, it is important to gauge their cultural awareness regarding their identities. Perhaps encourage research around ancestral African ceremonial practices or research such histories collaboratively. Explore their perspectives and emotions around what is discovered; what has been lost to colonialism, enslavement, genocide, and other historical traumas; and how they wish to proceed with smudging as a practice in collaboration with the counselor. A decolonizing counseling framework could be drawn upon for processing deep-seated trauma and corresponding emotions stemming from colonization impacts (Millner et al., 2021). In so doing, counselors will attend to ethical standard A.2.c. Developmental and Cultural Sensitivity (ACA, 2014). Adaptation Possibilities As an intervention, smudging is suitable for adaptation. If not using sage, counselors can still engage in the act of cleansing a space. Some clients may be interested in burning a different herbal medicine that is meaningful to them. Some may be interested in using incense or oils to cleanse themselves or the space they are in. Adaptations, in turn, can be made in collaboration with each client, to honor their own cultural norms and practices.
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